A
VINDICATION
OF
THE
Divine
Perfections
,
Illustrating
the
Glory
of
God
In
Them
,
By
Reason
and
Revelation
:
Methodically
Digested
into
several
MEDITATIONS
.
By
a
Person
of
Honour
.
LONDON
,
Printed
by
J.
D.
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
in
Cornhill
.
M
DC
XC
V.
The
PREFACE
.
THE
essential
and
absolute
Perfections
of
which
the
Deity
is
possest
for
ever
,
are
the
Object
of
our
supream
Reverence
and
Adoration
,
Love
and
Joy
,
Affiance
and
Trust.
The
comprehensive
Knowledg
of
them
infinitely
exceeds
our
finite
Faculties
:
but
their
Discovery
is
of
God
,
which
is
of
gradual
Accomplishment
according
to
our
Conceptions
and
Capacities
,
and
in
order
to
our
transforming
Contemplation
of
him
in
his
imitable
Excellencies
.
The
Light
of
Reason
(
like
the
early
Morning
when
the
Shadows
of
the
Night
are
mix'd
with
the
Light
of
the
Day
)
affords
some
glimmering
Notices
,
and
scattered
Glances
of
the
Divine
Essence
and
Attributes
.
The
Light
of
Faith
(
like
the
ascending
Light
of
the
Sun
that
dispels
the
Mists
in
the
Air
)
gives
a
more
clear
and
extensive
Discovery
.
The
Light
of
Glory
(
like
the
Sun
in
its
full
Lustre
)
reveals
them
in
the
most
resplendent
manner
.
In
the
whole
Frame
of
Nature
,
in
the
Variety
and
Union
of
its
Parts
,
in
their
Order
and
Efficacy
,
the
Wisdom
,
Power
and
Goodness
of
the
Divine
Maker
appear
,
or
rather
shine
:
his
Attributes
and
Excellencies
are
visibly
signed
and
engraven
on
his
Works
.
But
since
the
Revolt
and
Ruine
of
Man
,
the
Understanding
is
strangely
darkned
and
disordered
in
its
Operations
.
Of
this
there
is
sad
Evidence
in
the
numberless
Errors
that
swarm'd
in
the
World
concerning
God
:
The
Heathen
Notions
of
him
were
in
such
a
degree
of
Deformity
,
as
infinitely
blasphem'd
his
Nature
.
It
will
be
sufficient
to
mention
one
fundamental
Error
.
To
the
enlightned
Mind
the
Divine
Perfections
carry
their
Evidence
in
a
Circle
,
one
Attribute
illustrates
and
strongly
infers
another
:
yet
they
could
not
conceive
the
absolute
Perfection
of
God's
Nature
,
but
fancied
every
Attribute
to
be
a
singular
Deity
.
These
portentous
Mistakes
did
not
proceed
from
the
Defect
of
Visibility
in
the
Object
,
but
of
Sight
in
the
Eye
of
Reason
,
so
weakned
and
vitiated
in
our
lapsed
State
.
It
pleased
therefore
the
Father
of
Lights
in
his
admirable
Mercy
,
to
afford
a
new
Revelation
of
himself
to
the
Minds
of
Men.
The
same
Heavenly
Inspiration
from
whence
the
reasonable
Soul
proceeds
,
was
requisite
to
renew
the
true
Knowledg
of
God
in
it
.
The
sacred
Scripture
is
the
Medium
of
this
Revelation
,
wherein
are
such
Characters
of
the
Deity
,
that
none
but
a
perverse
Mind
can
suspect
it
not
to
be
the
Word
of
God
.
In
that
Glass
his
most
Divine
Perfections
are
revealed
:
Wisdom
,
Goodness
,
Holiness
,
Justice
,
that
are
principally
exercised
in
the
Moral
Government
of
the
World
.
The
external
Revelation
of
God's
Nature
and
compassionate
Counsels
in
the
Gospel
,
when
productive
of
an
inward
Revelation
to
the
Mind
,
so
powerful
as
to
regulate
the
Will
and
Affections
,
is
of
saving
Efficacy
.
The
wise
Men
with
the
Direction
of
a
miraculous
Star
had
internal
Illumination
,
that
discovered
the
Incarnate
Son
of
God
and
Saviour
of
the
World
to
them
.
The
Light
of
Faith
is
as
much
below
the
Light
of
Glory
,
as
't
is
above
the
Light
of
Nature
.
Now
the
Manifestation
of
God
is
temper'd
to
our
frail
Faculties
:
if
his
transcendent
Excellencies
were
display'd
to
us
,
we
should
be
swallowed
up
in
Extasy
and
Astonishment
.
But
in
the
future
State
where
the
Natural
Body
shall
be
spiritualized
,
we
shall
know
as
we
are
known
.
In
Heaven
God
shines
by
direct
Beams
;
the
clear
and
uninterrupted
Vision
of
his
Glory
,
is
the
Cause
and
Consummation
of
the
Felicity
of
Angels
and
Saints
for
ever
.
We
begin
our
Heaven
here
,
by
the
attentive
and
transforming
Contemplation
of
the
Deity
.
The
Noble
Author
of
the
following
Discourses
,
has
obliged
the
wise
and
inquiring
Christians
by
communicating
his
Treasures
.
The
Clearness
and
Vigor
of
his
Spirit
,
are
illustriously
visible
in
managing
a
Subject
so
deep
and
difficult
.
And
as
in
the
blessed
God
there
is
a
Union
of
all
glorious
and
amiable
Excellencies
as
are
perfective
of
our
Minds
,
and
attractive
of
our
Wills
;
so
in
our
Author's
unfolding
them
,
there
is
joined
with
the
strength
of
Argument
,
that
Beauty
of
Perswasion
,
as
may
enlighten
and
engage
all
under
standing
Readers
to
be
happy
in
the
entire
Choice
of
God
for
their
everlasting
Portion
.
We
have
here
an
imitable
and
instructive
Example
to
Great
Men
,
the
Dignity
of
whose
Stations
in
the
World
too
commonly
seems
to
plead
an
Exemption
from
a
more
sedulous
Intention
and
Application
of
Mind
to
the
Affairs
of
Religion
,
that
have
final
Reference
to
another
World
.
This
Performance
of
the
Noble
Author
shows
it
to
be
a
thing
not
impracticable
,
as
it
is
most
Praise-worthy
,
amidst
the
greatest
secular
Employments
to
find
Vacancy
and
a
Disposition
of
Spirit
to
look
with
a
very
inquisitive
Eye
into
the
deep
Things
of
God
:
Which
(
if
it
were
the
Author's
Pleasure
to
be
known
)
would
let
it
be
seen
the
Statesman
and
the
Divine
are
not
Inconsistencies
to
a
great
and
comprebensive
Mind
;
so
as
to
consider
them
with
Distinction
,
and
without
confounding
them
,
or
making
the
two
Spheres
intersect
one
another
;
so
as
that
in
so
large
a
Theological
Work
,
here
is
no
mixture
of
Political
Matters
,
except
wherein
the
Nature
of
the
things
themselves
they
are
contiguous
.
And
were
it
not
so
,
or
if
this
Work
concern'd
Policies
and
Governments
by
Men
,
it
were
without
our
Compass
to
recommend
it
to
the
World
.
Which
having
had
some
Taste
of
it
,
we
make
so
much
haste
to
do
,
as
not
to
allow
our selves
the
Pleasure
of
engrossing
it
,
or
of
perusing
it
alone
,
till
we
have
imparted
it
and
made
it
possible
to
others
to
partake
with
us
therein
.
-
W.
BATES
.
-
J.
HOWE
.
THE
CONTENTS
.
Meditation
I.
INtroductory
.
-
1
II.
Upon
God's
being
a
Spirit
.
-
19
III.
Upon
the
Self-existence
and
Eternity
of
God
.
-
28
IV.
Upon
God's
Omniscience
.
-
36
V.
Upon
the
Will
and
Pleasure
of
God
.
-
67
VI.
Upon
the
Power
of
God
.
-
78
VII
.
Upon
the
Oneness
of
God
.
-
89
VIII
.
Upon
God's
Freedom
.
-
140
IX
.
Upon
the
Blessedness
of
God
,
implying
his
Self-sufficiency
,
Self-comprehension
,
his
infinite
Love
to
,
and
Delight
in
Himself
.
-
118
X.
Upon
God's
Holiness
or
Godlikeness
.
-
126
-
Page
XI
.
Upon
the
Unchangeableness
of
God
.
-
141
XII
.
Upon
the
Goodness
of
God
.
-
150
XIII
.
Upon
the
Truth
of
God
.
-
168
XIV
.
Upon
the
Justice
of
God
.
-
179
XV.
Upon
the
Mercy
of
God
.
-
200
XVI
.
Upon
the
Faithfulness
of
God
.
-
213
XVII
.
Upon
the
Wisdom
of
God
.
-
224
XVIII
.
Upon
the
Dominion
of
God
,
and
his
Dispensations
thereof
towards
his
Rational
Creatures
,
especially
by
the
Covenant
of
Works
,
and
the
Covenant
of
Grace
.
-
257
MEDITATION
I.
Introductory
.
The
greatest
Duty
of
Man
towards
God
is
to
delight
in
God
as
in
the
most
excellent
and
most
amiable
Object
:
It
is
also
the
highest
Accomplishment
of
Man's
Happiness
;
for
by
delighting
in
God
he
doth
enjoy
him
.
Delight
can
only
arise
from
the
Knowledg
of
the
lovely
Object
in
the
Perfections
thereof
:
And
according
to
the
measure
of
the
Distinctness
of
the
Object
,
is
the
Degree
of
the
Delight
in
it
.
It
will
not
be
sufficient
to
rest
in
the
general
Knowledg
of
God
,
that
he
is
endowed
with
all
possible
consistent
Perfections
,
but
there
ought
to
be
a
diligent
Search
of
the
several
Divine
Perfections
,
in
that
Order
that
the
Mind
of
Man
can
best
apprehend
them
:
For
who
can
search
the
Almighty
to
Perfection
?
IT
is
the
most
common
and
uncontroverted
Sentiment
of
Mankind
,
that
every
Man
feels
in
himself
an
earnest
and
stedfast
Inclination
to
promote
his
own
Well-being
to
his
full
Satisfaction
,
which
alone
can
justly
be
called
his
Happiness
,
and
must
comprehend
not
only
the
having
of
all
things
that
might
do
him
good
,
but
the
Certainty
that
they
shall
not
be
taken
from
him
.
This
natural
Inclination
is
a
perpetual
Monitor
to
put
him
in
mind
to
consider
what
things
may
be
for
his
Good
,
and
in
what
way
he
may
retain
or
attain
them
;
and
though
Men
be
frequently
mistaken
in
the
Application
,
in
the
Matter
or
Manner
of
their
own
Good
,
yet
they
do
ever
desire
,
and
(
if
there
be
a
Probability
of
Attainment
)
endeavour
after
that
which
they
apprehend
to
be
for
their
own
Happiness
;
which
is
excellently
set
forth
by
the
Psalmist
,
There
be
many
that
say
,
Who
will
shew
us
any
Good
?
Lord
,
lift
thou
up
the
Light
of
thy
Countenance
upon
us
:
Thou
hast
put
Gladness
in
my
Heart
more
than
in
the
time
that
their
Corn
and
their
Wine
increased
:
Insinuating
,
that
the
most
common
Apprehension
of
Happiness
is
the
Increase
of
Corn
and
Wine
,
and
the
Joy
arising
from
the
Accommodations
of
an
animal
Life
,
expressed
by
Corn
and
Wine
,
which
are
the
prime
Means
of
that
Injoyment
.
2.
But
declaring
,
also
,
his
own
Sentiment
,
which
is
true
Happiness
,
the
Joy
arising
from
the
shining
of
God's
Countenance
,
that
is
,
the
evident
Favour
of
God
:
for
Favour
is
chiefly
indicated
by
the
Countenance
,
as
well
as
Aversion
by
Discountenance
;
and
the
shining
of
God's
Countenance
signisies
the
highest
Favour
,
which
is
the
Fountain
of
Happiness
and
all
Goodness
requisite
thereto
,
absolutely
secured
by
God's
Unchangcableness
.
The
Countenance
of
Man
is
the
chief
Seat
of
his
Beauty
and
Loveliness
,
and
therefore
sittest
to
represent
the
Amiableness
of
God
,
arising
from
the
clear
Perception
and
Attention
of
his
infinite
Perfections
,
exciting
an
unparallelable
Delight
:
So
then
Man's
Happiness
is
the
Joy
arising
from
such
a
State
as
can
never
want
the
shining
of
God's
Countenance
:
but
the
Means
to
attain
that
State
are
not
so
obvious
;
the
finding
them
requires
the
most
serious
and
diligent
Meditations
;
for
therein
the
greatest
Wits
of
the
World
,
though
not
seduced
with
the
Biass
of
Self-Interest
(
that
State
being
the
greatest
Self-Interest
)
have
yet
grosliest
erred
herein
;
so
that
there
are
hundreds
of
opposite
Opinions
of
Philosophers
wherein
Happiness
doth
consist
.
3.
The
Favour
and
shining
of
the
Countenance
of
God
cannot
be
upon
any
other
State
of
Man
than
that
which
is
pleasing
and
acceptable
to
God
,
which
cannot
be
without
a
sufficient
measure
of
the
Knowledge
of
God
:
For
he
that
cometh
to
God
,
must
believe
that
he
is
,
and
that
he
is
a
Rewarder
of
them
that
diligently
seek
him
.
Which
seeking
him
must
be
an
Endeavour
to
know
his
Divine
Perfections
,
more
than
by
knowing
that
he
is
,
by
knowing
what
he
is
,
wherein
the
believing
that
he
is
a
Rewarder
of
those
that
believe
in
him
is
specially
express'd
,
as
of
the
chiefest
Moment
;
as
it
is
immediately
subjoined
,
Without
Faith
it
is
impossible
to
please
God
.
Which
Faith
is
not
only
that
contemplative
Faith
whereby
the
Faithfulness
of
God
is
known
,
that
is
,
that
excellent
Perfection
of
his
Nature
,
that
he
will
not
disappoint
the
Hope
or
Trust
of
a
Creature
created
after
his
own
Image
,
in
what
is
worthy
of
him
to
give
,
and
is
fit
for
them
to
have
,
but
that
actual
Trust
and
Hope
for
Pardon
,
Reconciliation
and
Glory
,
in
that
way
which
is
sutable
to
God
,
which
cannot
be
to
those
that
hate
him
,
contemn
or
neglect
him
,
or
that
cleave
to
their
Sins
,
which
he
doth
abhor
,
or
to
those
who
do
not
love
him
above
all
things
,
and
from
Love
have
not
only
a
tender
Fear
and
Reverence
to
do
nothing
that
may
offend
him
,
but
an
earnest
Desire
and
Endeavour
to
do
all
things
for
his
Glory
;
which
is
the
Manifestation
of
his
Divine
Perfections
,
devoting
the
Soul
unto
him
,
in
endeavouring
to
do
all
things
that
are
pleasant
and
acceptable
in
his
Sight
:
This
is
that
true
Holiness
,
without
which
it
is
impossible
to
see
God
;
which
by
equivalent
Terms
is
called
Godliness
,
Piety
and
Devotion
.
4.
That
Favour
of
God
which
is
manifested
by
the
shining
of
his
Countenance
,
is
not
in
his
Love
of
Benevolence
or
good
Will
,
which
he
had
in
Election
,
and
still
hath
before
Conversion
,
but
in
that
Love
of
Beneplacence
or
Delight
,
which
he
hath
not
till
Conversion
;
nor
doth
his
Countenance
always
shine
after
it
,
but
he
frowns
upon
the
commission
of
presumptuous
Sins
,
until
they
be
repented
of
and
pardoned
.
5.
The
Scripture
makes
a
clear
Distinction
and
Difference
between
Godliness
and
Honesty
,
which
in
equivalent
Terms
is
made
betwixt
Piety
and
Probity
;
the
same
may
be
an
Act
of
either
,
or
of
both
,
or
of
neither
:
whereof
the
Scripture
giveth
a
clear
Instance
,
in
giving
Alms
to
the
Poor
,
which
some
may
give
upon
the
Interest
of
Mankind
,
in
compassion
of
the
Miserable
,
without
considering
it
as
pleasing
to
God
;
and
then
it
is
an
Act
of
Honesty
and
Probity
,
but
no
Act
of
Godliness
or
Piety
.
Others
may
give
it
,
because
it
is
acceptable
to
God
,
without
considering
the
Interest
of
Man
,
and
then
it
is
an
Act
of
Piety
only
.
Others
may
give
it
upon
both
Accounts
in
their
due
Subordination
,
and
then
it
is
an
Act
both
of
Godliness
and
Honesty
.
And
others
may
give
it
out
of
Vain-glory
to
be
seen
of
Men
,
and
then
it
is
an
Act
of
neither
.
Piety
is
called
Religion
à
religando
,
from
tying
or
binding
again
the
Soul
to
God
;
and
is
also
called
Devotion
à
devovendo
,
from
vowing
or
consecrating
the
Soul
from
common
Use
to
God
;
and
so
all
things
consecrated
are
said
to
be
holy
,
being
separated
from
common
Use
as
to
their
chief
Use
,
without
excluding
consisting
subordinate
Uses
.
6.
The
necessary
and
chief
Acts
of
Religion
and
Devotion
,
are
Confidence
in
God
,
and
Love
to
God
.
Faith
and
Love
are
the
Fountain-Graces
from
whence
the
rest
flow
;
neither
of
them
are
attainable
without
the
Knowledg
and
Consideration
of
their
proper
Objects
,
so
qualified
as
may
excite
these
Affections
,
which
must
be
by
the
Perfections
in
the
Object
on
which
these
Affections
lay
hold
,
and
by
which
they
are
mov'd
.
7.
Faith
is
described
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
best
rendred
,
the
Subsistence
of
things
hoped
for
;
and
so
the
same
Act
is
Faith
,
as
the
Promise
or
Faithfulness
of
God
is
present
,
and
Hope
as
the
Performance
is
expected
:
The
proper
Object
of
both
is
Faithfulness
of
the
Person
trusted
,
upon
knowledg
that
he
is
able
and
willing
,
at
least
by
the
Generosity
of
his
Nature
,
whereby
he
will
not
disappoint
a
sutable
Expectation
,
and
the
Degree
thereof
is
according
to
these
Qualities
.
None
but
a
Fool
can
trust
upon
other
Terms
,
nor
further
trust
than
he
knows
them
:
The
very
having
of
Trust
is
a
powerful
Motive
to
a
generous
Mind
,
no
less
effectual
than
the
strongest
Ingagement
of
another
.
Love
,
or
Complacence
,
cannot
be
excited
but
by
the
Advertence
and
Consideration
of
an
amiable
Object
,
nor
further
than
the
Perfections
of
that
Object
can
bear
.
There
is
indeed
a
natural
Affection
that
results
from
the
Knowledg
of
Relations
,
of
Parents
and
Children
,
Brothers
and
Sisters
,
given
by
God
,
like
to
natural
Instincts
abstracted
from
the
Nature
of
the
Object
:
But
there
is
a
different
Love
even
in
those
,
in
relation
,
and
in
proportion
to
the
Perfections
of
the
Object
.
These
Affections
of
Hope
and
Love
are
not
directly
in
our
Power
,
but
indirectly
,
by
the
attending
and
considering
proper
Objects
thereof
:
Neither
is
Delight
or
Pleasure
directly
in
our
Power
,
but
by
Attention
of
the
Perfections
that
move
the
same
:
Neither
yet
Grief
,
which
is
opposite
to
Pleasure
,
without
adverting
and
attending
the
Qualities
in
the
Object
from
whence
Grief
ariseth
.
Any
Man
of
common
Capacity
,
who
will
take
leisure
to
use
ordinary
Diligence
in
observing
and
reflecting
upon
the
Workings
of
his
own
Soul
,
will
be
convinced
that
he
cannot
excite
Joy
at
his
Desire
,
but
only
by
the
Perception
of
particular
Objects
,
adverting
these
things
in
them
,
which
his
Judgment
cannot
but
acknowledg
to
be
good
,
whence
he
will
find
Pleasure
to
result
;
and
thence
there
will
follow
an
Inclination
of
his
Will
,
wishing
the
Improvement
of
that
Good
towards
the
Object
it self
,
or
towards
another
.
None
but
a
Sot
or
a
Fool
would
at
any
time
want
the
greatest
Pleasure
,
if
the
willing
or
wishing
it
could
afford
it
;
for
it
is
as
easy
to
wish
the
greatest
as
the
least
:
but
he
can
no
more
attain
Pleasure
by
willing
it
,
than
he
can
in
the
Dark
attain
Light
by
wishing
it
.
There
must
be
an
Object
fit
to
raise
Pleasure
,
perceived
by
the
Sense
or
Imagination
,
which
thence
is
called
sensible
Pleasure
;
or
if
morally
,
evil
sensual
Pleasure
;
or
perceived
by
the
Understanding
,
which
thence
is
called
intellectual
Pleasure
,
more
proper
to
Man
.
In
like
manner
Grief
is
never
excited
but
by
application
of
a
hurtful
Object
to
the
Sense
,
Fancy
,
Judgment
,
or
Memory
.
And
thence
follows
Aversion
.
8.
The
chief
Difference
between
Men
and
Brutes
in
these
is
,
that
Brutes
act
by
Instinct
without
Freedom
in
their
Appetites
or
Aversions
,
but
Man
can
turn
an
Object
from
his
Sense
,
or
his
Sense
from
an
Object
,
as
he
would
shun
hurtful
Pleasure
or
Grief
;
or
if
he
cannot
so
do
,
he
can
apply
his
Mind
to
think
upon
an
Object
fit
to
excite
Joy
or
Grief
,
and
avert
his
Thought
from
the
former
Object
,
and
so
either
extinguish
or
abate
the
Pleasure
or
Grief
arising
from
it
,
or
may
shun
the
perception
of
it
,
or
thinking
upon
it
,
wherein
chiefly
the
Freedom
of
Man
doth
consist
.
Joy
and
Grief
are
contrary
,
and
therefore
according
to
the
common
Nature
of
Contraries
,
the
one
expels
the
other
,
and
they
cannot
both
be
together
in
the
Soul
in
the
highest
Degree
,
but
in
lower
Degrees
they
may
consist
;
and
tho
they
do
not
totally
expel
one
another
,
yet
they
do
it
in
part
,
and
so
abate
one
another
.
It
is
evident
by
common
Experience
,
that
an
intellectual
Pleasure
may
consist
with
a
sensible
Pain
:
He
who
causeth
a
Leg
or
Arm
to
be
cut
of
,
or
a
Wound
to
be
lanced
,
feeleth
a
great
Pain
;
yet
if
he
be
so
wise
as
to
keep
his
Thought
firm
upon
the
great
Benefit
he
receives
thereby
,
there
will
arise
an
intellectual
Pleasure
,
that
will
abate
and
may
mitigate
the
Pain
:
as
if
a
wounded
Man
were
out
of
hope
of
Cure
because
no
Physician
could
be
found
,
and
by
surprize
there
comes
one
who
gives
Assurance
of
Life
,
and
lances
the
Wound
.
With
how
much
Pleasure
will
one
endure
the
Pain
by
setting
right
and
binding
up
a
broken
Leg
by
the
Thought
of
avoiding
Lameness
,
and
having
the
Use
of
so
necessary
a
Member
?
The
most
eminent
Example
of
this
,
the
Scripture
shews
of
our
Saviour
,
who
for
the
Joy
was
set
before
him
,
endured
the
Cross
,
despising
the
Shame
.
How
have
some
noble
Greeks
and
Romans
gloried
to
become
a
Sacrifice
for
the
Safety
of
their
Country
?
The
Apostles
,
who
were
unjustly
scourged
,
and
thereby
had
the
Grief
of
Pain
and
Shame
,
yet
rejoiced
to
be
counted
worthy
to
suffer
for
the
Name
of
Christ
.
Even
many
Martyrs
have
triumphed
and
joyfully
sung
in
the
midst
of
the
Flames
,
consuming
their
Bodies
.
It
is
an
Evidence
of
a
weak
or
vitiated
Mind
,
that
by
frequent
application
of
the
Thoughts
to
one
main
Object
,
doth
acquire
such
an
habitual
Pleasure
therein
,
that
it
cannot
direct
its
Thoughts
towards
another
more
noble
Object
.
If
God
had
not
endued
Man
with
this
Liberty
,
he
would
not
have
commanded
that
special
and
signal
Love
of
married
Persons
,
which
oftentimes
could
be
no
other
way
performed
but
by
frequent
Meditation
upon
their
Perfections
,
and
diverting
the
Thoughts
from
thinking
upon
their
Imperfections
,
or
from
thinking
of
the
Perfections
of
others
that
might
excite
Desire
after
them
.
Thus
Job
said
,
I
have
made
a
Covenant
with
my
Eyes
,
why
then
should
I
look
upon
a
Maid
?
Yea
,
God
would
not
have
commanded
Man
to
love
God
with
all
his
Soul
,
and
with
all
his
Strength
,
if
he
did
not
give
him
Capacity
to
know
and
meditate
upon
his
infinite
Perfections
;
much
less
would
he
punish
Man
for
failing
in
these
.
It
may
be
objected
,
that
the
Objects
of
Thought
are
innumerable
,
no
Creature
can
retain
them
all
in
its
Mind
,
nor
can
determine
it self
to
think
on
every
Object
at
Pleasure
,
but
is
ordinarily
determined
by
some
Impression
upon
the
Mind
;
how
then
can
the
Mind
turn
to
the
fitted
Object
to
shun
hurtful
Pleasure
or
Grief
?
Certainly
a
great
part
of
the
governing
of
Man
is
by
determining
his
Thoughts
to
particular
Objects
:
the
Mind
's
reflecting
on
its
own
Working
and
Experience
,
will
solve
this
Difficulty
,
and
will
find
that
some
things
will
frequently
and
almost
continually
recur
to
the
Thoughts
:
and
above
all
,
the
Mind
can
always
recur
to
the
Thoughts
of
God
,
wherein
if
it
be
not
perverted
to
shun
the
continuance
of
these
Thoughts
,
it
cannot
miss
some
measure
of
Cure
against
any
hurtful
Pleasure
or
Grief
:
A
hurtful
Pleasure
may
be
shunn'd
,
by
exciting
a
more
noble
Pleasure
in
another
Object
,
or
by
exciting
Grief
from
thinking
upon
the
Consequences
of
that
hurtful
Pleasure
.
I
needed
think
no
more
to
convince
me
of
the
excellent
Usefulness
for
Devotion
,
arising
from
the
distinct
and
frequent
meditating
upon
the
Divine
Perfections
,
which
would
continually
excite
Joy
,
and
will
never
want
Matter
of
new
Discoveries
of
Perfection
,
in
Kind
or
Degree
,
Power
or
Act
;
and
so
give
new
,
fresh
and
increased
Pleasure
:
that
though
in
the
State
of
Mortality
Man
knoweth
God
both
darkly
and
as
in
a
Glass
,
that
is
,
by
Reflection
from
his
Creatures
;
yet
at
his
right
Hand
there
is
Fulness
of
Joy
,
and
Pleasures
for
evermore
,
that
is
,
in
the
State
of
Glory
.
But
there
may
be
,
even
here
,
so
much
Joy
from
meditating
upon
God
,
which
all
other
Objects
cannot
parallel
,
much
less
exceed
or
extinguish
.
9.
The
Scripture
doth
frequently
inculcate
the
Benefit
of
knowing
God
,
of
remembring
him
,
of
meditating
upon
his
Perfections
,
his
Laws
and
Dispensations
;
and
gives
it
as
the
Character
of
the
Wicked
,
that
they
know
not
God
,
that
they
remember
not
God
,
that
they
have
him
not
before
their
Eyes
,
whom
to
know
is
Life
everlasting
:
This
is
Life
eternal
,
to
know
God
,
and
Jesus
Christ
whom
he
hath
sent
.
The
Knowledg
of
God
cannot
formally
be
Life
eternal
,
but
it
is
the
Mean
necessary
to
attain
it
,
because
it
doth
excite
that
Joy
in
which
it
doth
chiefly
consist
.
It
is
said
of
the
Wicked
,
that
God
is
not
in
all
their
Thoughts
;
that
is
,
so
far
as
they
can
shun
,
and
that
they
will
have
no
Thoughts
of
the
most
High
;
the
Thoughts
of
God
crush
their
sinful
Inclinations
and
Pleasures
,
which
fall
before
them
,
as
Dagon
did
before
the
Ark
of
God
.
Job
gives
it
as
a
discriminating
Test
,
between
the
Godly
and
the
Hypocrite
,
only
knowable
by
every
Man
of
himself
,
when
he
says
of
the
Hypocrite
,
Will
he
delight
himself
in
the
Almighty
?
Will
he
always
call
upon
God
?
10.
There
is
a
Knowledg
of
God
by
the
Light
of
Nature
,
by
Acquisition
,
in
Improvement
of
the
Light
of
Nature
and
Experience
,
by
Revelation
of
that
which
hath
no
Principle
in
the
Light
of
Nature
,
by
spiritual
Illumination
,
whereby
spiritual
things
are
discernable
,
which
the
natural
Man
cannot
know
,
because
they
are
spiritually
discerned
;
and
his
Notions
of
them
are
but
as
those
of
a
Country
from
a
Map
:
and
according
to
these
several
kinds
of
Knowledg
must
the
different
kinds
of
Meditation
,
and
the
different
Degrees
of
Joy
,
Love
,
Reverence
,
Obsequiousness
and
Confidence
in
God
arise
,
and
the
true
Humility
of
the
Soul
of
Man
,
not
so
much
by
debasing
it
below
its
true
Value
,
but
by
exalting
God
,
and
perceiving
the
Infinite
Distance
of
Perfection
betwixt
the
two
,
which
may
equally
be
between
two
Objects
,
by
heightning
the
one
,
or
by
depressing
the
other
.
The
Monkish
Humility
is
much
in
disgracing
humane
Nature
,
which
is
not
without
reflecting
upon
its
Author
,
and
doth
not
only
loath
humane
Nature
in
so
far
as
sinful
.
The
Stoicks
fall
into
the
like
Fault
,
by
looking
upon
all
Affections
as
vitious
Perturbations
,
not
endeavouring
to
rule
and
use
them
,
but
to
root
them
out
:
as
if
a
Horse
should
not
be
made
use
of
,
because
some
ill-managed
Horse
will
kick
off
his
Master
,
or
break
his
Bridle
and
run
away
;
or
,
as
if
a
Sail
should
not
be
used
,
because
sometimes
it
oversets
a
Ship
.
Indeed
,
weak
or
vitiated
Minds
were
better
if
they
wanted
all
Affections
to
be
their
Servants
,
than
having
them
to
be
their
Masters
.
11.
The
natural
Knowledg
of
God
improved
by
Industry
and
Experience
,
goeth
a
great
way
even
in
Religion
:
for
the
Light
of
the
natural
Conscience
convinceth
a
Man
that
there
is
one
,
and
only
one
God
,
who
is
the
just
Judg
of
all
rational
Creatures
,
and
knoweth
their
most
secret
Thoughts
,
and
that
he
rules
them
and
the
whole
World
;
and
that
they
find
in
their
Souls
a
Rule
of
their
Life
,
a
Quiet
and
Pleasure
in
their
Conscience
when
they
keep
it
,
and
a
Terror
when
they
break
it
;
yea
,
they
have
the
natural
Notion
of
the
Mercy
and
Forgiveness
of
God
to
penitent
Sinners
,
and
they
think
that
every
Man
can
repent
if
he
please
:
but
they
are
utterly
confounded
,
and
at
a
loss
,
when
they
consider
the
Consistency
of
the
Justice
and
Mercy
of
God
,
how
all
might
repent
,
and
all
be
forgiven
,
and
yet
that
God
is
entirely
just
,
and
fully
abhors
Sin
.
The
Entry
of
Reveal'd
Religion
discovering
a
Messias
or
Mediator
,
delivering
his
People
from
their
Sins
by
his
Sufferings
,
is
no
small
Confirmation
of
the
Truth
of
that
Religion
,
inducing
a
strong
Probability
of
it
,
though
nothing
but
the
Divine
Illumination
can
breed
a
full
Perswasion
of
it
,
nor
give
Warrant
to
force
the
imbracing
and
professing
it
,
as
may
be
done
for
the
Light
and
Law
of
Nature
,
as
well
for
Religion
,
as
far
as
it
goes
,
as
for
other
Ends.
Something
of
Religion
will
arise
from
the
Notion
of
a
Deity
,
convincing
that
God
is
to
be
adored
by
Acknowledgment
of
his
Power
,
Bounty
,
Justice
and
Mercy
;
by
Supplication
for
his
Favour
,
and
the
Requisites
of
Life
;
by
Deprecations
of
his
Displeasure
,
Justice
and
Wrath
;
Praise
and
Thanksgiving
for
Benefits
received
or
hoped
.
Much
more
will
result
from
the
improved
Knowledg
of
God
by
the
Light
of
Nature
,
and
yet
more
by
the
Probability
of
his
revealed
Will
.
Whereby
it
cannot
but
be
acknowledged
,
that
if
these
things
be
true
which
are
contained
in
Scripture
,
God's
Bounty
and
Mercy
to
Mankind
is
far
greater
than
what
could
be
dreamed
of
from
the
Light
of
Nature
.
But
all
this
is
far
short
of
the
Knowledg
arising
from
the
Illumination
of
the
Holy
Spirit
,
in
the
Souls
of
the
Regenerate
,
by
which
they
are
capable
of
a
far
more
glorious
and
firm
Apprehension
of
the
Divine
Perfections
and
Dispensations
,
and
a
quite
other
and
far
greater
Joy
therein
,
and
in
the
Perswasion
of
Peace
and
Reconciliation
with
God
,
and
in
the
Hope
of
that
Glory
which
is
greater
than
Ear
hath
heard
,
or
Eye
hath
seen
,
or
hath
entred
into
the
Heart
of
Man
to
consider
.
12.
The
Knowledg
of
God
,
even
in
the
Renewed
,
hath
great
Variety
of
Degrees
;
and
it
is
both
the
Interest
and
Duty
of
all
of
them
,
to
extend
it
so
far
as
their
Capacity
and
Opportunities
do
enable
them
,
that
they
may
increase
their
Comfort
,
and
strengthen
their
Faith
against
the
Suggestions
of
Satan
,
and
the
Seductions
of
weak
or
wicked
Men
misrepresenting
God
,
not
so
much
in
his
Power
and
Wisdom
as
in
his
Goodness
and
Purity
,
whereby
they
do
exceedingly
incroach
upon
that
Infinite
Loveliness
whereby
he
draws
and
ravishes
the
Souls
of
Men
,
and
doth
not
only
drive
them
by
the
Power
of
his
Soveraignty
.
Some
represent
God
as
if
his
Soveraignty
were
his
highest
Perfection
,
and
his
greatest
Interest
,
as
despotick
Soveraigns
represent
themselves
to
be
above
all
Law
,
and
to
be
indifferent
whom
to
save
,
or
whom
to
destroy
,
without
any
consideration
of
their
Actings
,
but
to
shew
their
absolute
and
arbitrary
Power
,
and
that
they
neither
love
their
Subjects
,
nor
care
for
the
Love
of
their
Subjects
,
but
for
their
Fear
,
that
may
make
them
obey
without
Reserve
.
How
strange
is
it
that
so
many
eminent
Divines
should
represent
God
,
as
if
the
Order
of
his
Decrees
were
not
only
to
glorify
some
,
and
not
for
their
foreseen
Performances
by
their
own
Power
,
but
to
eternally
torment
the
greatest
part
of
his
rational
Creatures
,
without
the
consideration
of
their
Sin
,
as
coming
in
not
as
a
Motive
from
the
Foresight
thereof
,
but
as
a
Mean
to
that
End
.
Others
are
amaz'd
when
they
consider
the
Goodness
of
God
,
why
infinite
Duration
pass'd
before
he
created
any
Creature
,
why
he
created
not
more
Individuals
,
more
Kinds
,
more
excellent
Perfections
;
why
he
suffered
Sin
to
come
into
the
World
;
why
he
saved
so
few
;
and
permits
the
Devils
to
tempt
.
And
therefore
upon
pretence
to
vindicate
the
Purity
,
and
magnify
the
Goodness
of
God
,
they
represent
him
as
having
done
all
that
was
possible
for
him
to
do
,
especially
in
relation
to
his
rational
Creatures
,
who
could
not
possibly
be
created
with
Reason
and
free
Choice
;
so
that
he
could
in
all
Cases
effectually
over-rule
them
,
by
hindring
them
to
do
Evil
,
or
make
them
to
do
Good
;
but
that
he
could
only
perswade
them
,
and
bring
into
their
Thoughts
and
Remembrance
the
best
Motives
;
yet
so
as
they
could
reject
them
all
,
and
choose
the
contrary
;
at
least
that
he
had
decreed
to
have
no
farther
Influence
on
them
but
by
Perswasion
,
wherein
they
fortify
themselves
by
God's
Intreaties
and
Expostulations
,
and
by
his
express
Declaration
,
What
could
I
have
done
more
for
my
Vineyard
that
I
have
not
done
?
This
doth
no
less
derogate
from
the
Power
and
Wisdom
of
God
,
than
the
former
does
from
his
Goodness
and
Justice
.
There
are
innumerable
other
Mistakes
,
yea
and
pernicious
Errors
,
prejudicial
to
the
Amiableness
and
Perfection
of
God
.
It
is
not
proper
here
to
vindicate
the
Divine
Perfections
against
these
Errors
,
but
in
the
Explication
of
the
particular
Perfections
on
which
they
incroach
.
I
shall
only
in
general
observe
how
these
Opinions
can
subsist
with
the
common
Conception
of
God
,
unto
which
all
that
use
unprejudicate
Reason
do
agree
,
that
he
is
a
Being
absolutely
perfect
;
that
the
Mind
of
Man
could
not
conceive
him
more
perfect
than
he
is
,
and
consequently
more
amiable
,
if
that
he
acted
by
absolute
Necessity
.
It
were
easy
to
conceive
him
more
perfect
,
if
in
his
Intentions
,
Purposes
and
Performances
,
he
acted
freely
.
It
is
an
inbred
Principle
in
the
Soul
of
Man
,
that
nothing
can
be
morally
good
,
vertuous
or
praise-worthy
,
that
is
done
of
necessity
,
and
not
freely
;
and
therefore
the
Light
of
Nature
,
as
well
as
Revelation
,
do
represent
the
Divine
Intentions
and
Actings
as
free
,
not
by
the
Freedom
of
Indifference
,
but
that
there
was
Sufficiency
of
Power
and
Strength
in
God
to
have
done
otherways
,
or
to
do
any
thing
that
doth
not
import
Inconsistency
with
it self
,
which
only
is
absolutely
impossible
.
But
there
is
another
kind
of
Impossibility
,
not
absolute
by
Inconsistency
,
but
eventually
impossible
:
For
Example
,
that
all
Mankind
should
be
of
one
Opinion
:
Suppose
a
Man
to
aim
and
shoot
at
a
Mark
,
and
hit
it
at
a
great
Distance
,
it
hath
no
Inconsistency
that
the
same
Man
with
the
same
Instruments
should
ever
hit
that
Mark
,
and
yet
eventually
it
is
impossible
.
So
it
is
said
,
that
it
is
impossible
for
God
to
lie
;
and
that
he
hath
done
all
that
he
could
do
for
his
Vineyard
.
The
Meaning
whereof
is
not
because
of
his
Decree
and
Immutability
,
for
so
all
things
are
impossible
to
be
otherwise
than
they
are
,
but
because
God
will
never
do
any
thing
not
worthy
of
,
and
becoming
his
infinitely
glorious
natural
Perfections
.
It
was
in
the
Power
of
God
,
and
not
inconsistent
,
that
he
should
have
given
his
rational
Creatures
such
Inclinations
as
they
could
not
possibly
act
contrary
thereto
:
wherein
he
has
convinced
us
that
it
is
impossible
for
rational
Creatures
to
choose
but
under
the
Notion
of
some
kind
of
Goodness
;
and
that
it
is
impossible
for
them
to
desire
that
which
they
conceive
would
be
their
own
Misery
,
or
not
to
desire
their
own
Happiness
when
they
think
upon
it
:
but
he
hath
never
proposed
a
Reward
for
such
Acts
,
because
they
proceed
like
the
Instincts
of
Brutes
,
which
may
do
things
naturally
good
as
well
as
naturally
evil
,
but
are
not
capable
of
Punishment
or
of
Reward
,
because
they
have
not
Freedom
.
God
hath
also
given
to
Mankind
the
natural
Affection
to
love
their
Children
,
distinct
from
that
Love
which
ariseth
from
their
Perfections
:
This
Inclination
is
very
strong
,
yet
some
do
counteract
it
,
and
thereby
their
Crimes
are
most
horrid
,
but
their
Rewards
are
least
in
the
Sight
of
God
or
of
Men.
These
Actions
are
most
praise-worthy
,
whereby
the
contrary
strong
Inclinations
are
overcome
,
as
to
hazard
Life
without
rational
Hope
of
Escape
,
for
the
Good
of
a
Country
or
City
to
lay
it
down
,
when
Escape
is
impossible
,
and
yet
a
contrary
Word
would
save
it
;
upon
Love
and
Obedience
to
God
,
as
the
Martyrs
have
suffered
the
most
cruel
Death
,
when
a
contrary
Acknowledgment
would
both
have
given
Life
and
Reward
.
13.
When
therefore
I
consider
and
compare
these
two
Ways
that
were
both
possible
and
good
,
that
God
should
have
created
all
his
rational
Creatures
with
such
Inclinations
that
they
could
not
counteract
,
and
thereby
were
neither
capable
of
Punishment
nor
Reward
,
not
having
any
Freedom
:
or
that
he
should
create
them
with
sufficient
inbred
Principles
and
Inclinations
to
Good
,
not
of
necessity
but
of
free
Choice
,
and
which
they
could
counteract
,
and
so
did
govern
them
by
Rewards
and
Punishments
.
I
am
convinced
as
clearly
as
of
the
Light
,
that
in
this
way
Creatures
were
more
like
to
their
Creator
,
and
that
his
Choice
was
more
sutable
,
worthy
of
,
and
becoming
his
infinitely
glorious
Nature
,
than
the
former
way
.
Nor
do
I
think
that
the
confirmed
Angels
or
glorious
Saints
are
in
an
absolute
Impossibility
to
counteract
their
Inclinations
:
God
so
assists
them
in
all
their
Choices
,
that
it
is
only
eventually
impossible
;
as
our
Saviour
encouraged
his
Apostles
,
not
to
be
anxious
what
to
say
when
they
were
brought
before
Judges
,
for
it
should
be
given
them
what
to
say
in
that
Hour
:
Therefore
both
Angels
and
Men
were
at
first
created
in
a
State
of
Innocence
and
Holiness
,
but
mutable
,
for
after-Proof
of
their
Faithfulness
and
Diligence
.
God
did
confirm
the
elect
Angels
by
greater
Grace
than
tho
rest
;
and
the
first
Man
and
Woman
did
fall
freely
,
and
by
no
Necessity
imposed
either
by
the
Decree
or
Dispensation
of
God
.
How
foolish
then
is
it
to
imagine
,
that
God
who
stood
in
need
of
no
Creature
,
would
create
such
Creatures
,
as
either
by
the
Necessity
of
their
Nature
,
or
by
his
Decree
he
could
not
govern
,
but
only
perswade
,
request
and
expostulate
.
A
Supposition
little
agreeable
to
that
of
his
Fore-knowledg
,
or
the
Use
he
might
make
of
it
.
I
see
no
Difficulty
that
he
could
foresee
what
they
would
do
,
if
left
to
themselves
:
But
seeing
he
could
hinder
and
prevent
whatever
he
foresaw
that
were
inconsistent
with
his
Glory
,
and
that
he
could
inable
and
excite
them
to
whatever
he
pleased
that
were
good
,
I
see
no
more
necessary
for
governing
them
,
and
for
glorifying
himself
.
It
is
more
foolish
and
faulty
to
murmur
that
God
hath
thus
created
his
rational
Creatures
,
and
so
not
excluded
Sin
from
entring
into
the
World
;
or
that
he
design'd
and
performed
the
Creation
and
Providence
of
the
World
as
he
did
,
without
making
more
Kinds
or
Individuals
,
or
sooner
:
But
as
he
put
to
Silence
the
clamorous
Labourers
in
the
Vineyard
,
that
he
had
given
as
much
to
those
that
laboured
but
one
Hour
as
to
those
that
laboured
a
whole
Day
,
saying
,
Why
are
you
evil
,
because
I
am
good
?
Is
it
not
free
for
me
to
do
with
my
own
what
I
please
?
But
the
Folly
of
this
Pretence
I
see
further
cleared
,
that
it
was
not
possible
to
evade
it
:
for
though
he
should
have
made
a
Million
of
Worlds
,
and
far
more
perfect
than
this
;
yet
still
he
could
have
made
more
,
and
more
perfect
,
otherwise
his
Omnipotence
had
been
exhausted
,
and
his
Power
as
well
as
his
Freedom
behov'd
to
cease
.
Besides
that
,
Revelation
shows
the
Design
of
glorifying
Man
by
the
Mediator
Christ
.
It
had
been
exceedingly
unsutable
to
his
Merit
,
that
a
Part
of
glorified
Men
should
have
owed
nothing
to
him
;
and
so
he
ought
either
to
have
suffered
in
every
Habitation
of
Mankind
,
or
they
ought
all
to
be
in
one
Habitation
,
and
of
one
Nature
and
Blood
,
of
both
which
he
was
Partaker
.
My
Design
is
to
clear
up
to
my self
the
Divine
Perfections
,
and
thence
to
exalt
the
Loveliness
of
God
,
and
to
vindicate
the
same
against
these
and
other
Errors
and
Mistakes
,
by
methodical
Meditations
thereupon
,
according
to
the
natural
Order
of
the
Divine
Perfections
,
which
Order
doth
very
much
contribute
to
distinct
Conceptions
of
them
all
.
The
Divine
Perfections
are
either
natural
and
absolutely
necessary
,
or
voluntary
,
free
,
and
moral
:
And
though
they
be
without
all
Composition
in
the
fullest
Simplicity
,
yet
they
must
necessarily
be
conceived
by
Creatures
,
as
some
being
prior
and
others
being
posterior
in
order
of
Nature
;
the
Divine
Dispensations
must
be
posterior
even
in
time
to
his
Purposes
or
Decrees
;
his
Decrees
being
free
,
must
presuppose
his
Freedom
,
and
his
Will
;
and
these
must
presuppose
his
Understanding
and
Wisdom
,
and
all
must
be
conceived
as
into
,
or
from
a
Subject
,
to
which
they
are
relative
.
His
moral
Perfections
must
relate
to
his
natural
Perfections
,
as
being
prior
in
order
of
Nature
,
that
he
intends
and
acts
all
things
sutable
to
,
worthy
of
,
and
becoming
such
natural
Perfections
,
and
therefore
the
best
Method
in
meditating
upon
them
,
is
by
following
their
natural
Order
.
MEDITATION
II.
Upon
God's
being
a
Spirit
.
1.
GOD's
being
a
Spirit
is
the
only
Attribute
of
God
,
that
presupposeth
nothing
anterior
.
Being
a
Spirit
is
the
Subject
of
all
the
Divine
Attributes
;
for
the
being
God
doth
essentially
comprehend
all
.
God's
Self-existence
importeth
something
that
is
Self-existent
,
which
is
his
being
a
Spirit
,
so
doth
his
Independance
,
his
Knowledg
,
his
Will
,
his
Freedom
:
All
run
up
to
bring
us
to
consider
him
as
a
Spirit
.
We
must
not
consider
the
Divine
Attributes
as
different
Parts
of
the
Divine
Nature
,
which
were
inconsistent
with
a
Spirit
,
which
is
without
all
Parts
,
Extension
or
Composition
;
so
that
God
is
altogether
Immaterial
,
hath
none
of
the
Properties
of
a
Body
,
in
whom
there
is
neither
Matter
nor
Form
,
Parts
essential
or
integral
,
which
is
an
incommunicable
Property
of
God
.
It
is
also
incommunicable
,
that
there
are
no
Accidents
in
him
,
he
acteth
all
Things
immediately
without
a
superadded
Power
or
Capacity
,
of
which
no
Creature
is
capable
.
For
it
's
inconceivable
that
one
Creature
should
act
one
way
,
and
another
another
way
,
without
superadded
Powers
freely
given
of
God
:
for
if
any
Creature
acted
,
in
that
it
is
a
Creature
,
or
as
a
Creature
,
then
all
Creatures
behoved
so
to
act
;
or
if
it
act
as
a
Substance
,
a
Spirit
,
or
a
Body
,
then
all
Spirits
,
all
Bodies
,
behoved
so
to
act
.
2.
God's
acting
without
a
superadded
Power
,
without
any
accession
to
his
Substance
,
is
his
incommunicable
Perfection
,
implied
in
all
his
Divine
Perfections
;
neither
doth
it
follow
that
other
Spirits
must
so
act
,
as
Angels
,
or
the
Souls
of
Men
,
for
they
are
only
analogous
Spirits
,
by
resemblance
,
there
is
no
synonymous
degree
of
Nature
common
to
Finite
and
Infinite
,
God
and
Creatures
,
othertherwise
that
Inference
were
inevitable
:
Substance
and
Ens
are
but
abstracted
metaphysical
Notions
,
and
there
are
no
Individuals
immediate
to
these
,
as
there
are
in
Man
and
to
the
several
Species
of
Brutes
.
Some
to
avoid
this
difficulty
,
have
supposed
the
Angels
not
to
be
pure
Spirits
,
Zanchius
.
but
to
have
aerial
or
aetherial
Bodies
,
so
thin
as
to
be
insensible
,
and
that
pass
through
the
Pores
of
all
solid
Bodies
,
which
the
Air
cannot
do
:
but
then
the
separate
Souls
of
Men
should
be
pure
Spirits
;
yet
some
have
thought
that
even
then
they
have
aerial
or
aetherial
Bodies
:
More
.
but
certainly
the
Angels
and
Souls
of
Men
by
the
Power
of
God
were
separable
from
such
Bodies
,
and
yet
active
,
and
so
the
immediate
actings
of
God
as
a
Spirit
,
should
be
competent
to
these
Spirits
.
I
know
no
other
way
to
extricate
that
Difficulty
,
but
that
there
is
nothing
purely
Spirit
but
God
;
and
therefore
Angels
and
Souls
,
tho
they
have
not
Extension
and
Bulk
,
as
Bodies
,
yet
they
have
not
that
Property
that
they
can
co-exist
with
any
other
created
Substance
in
the
same
space
;
so
that
the
Essence
of
a
Body
consisteth
not
in
Impenetrability
,
but
in
Extension
,
and
God
alone
can
co-exist
with
all
created
Substances
.
This
is
much
confirmed
by
the
chief
and
most
express
place
in
Seripture
,
where
God
is
said
to
be
a
Spirit
,
John
4.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
tho
it
be
rendered
,
God
is
a
Spirit
,
the
Words
are
,
a
Spirit
the
God
:
And
in
Scripture
Indefinits
are
equivalent
to
Universals
.
This
way
of
expression
is
not
to
be
supposed
an
accidental
Conversion
,
without
a
very
convincing
Reason
,
neither
is
there
in
it
a
Copulative
,
but
the
words
are
placed
as
two
Synonyma
,
a
Spirit
,
and
God
,
being
one
thing
:
The
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
import
that
God
is
the
Subject
,
and
a
Spirit
is
the
Attribute
;
but
a
true
Spirit
is
the
God
,
excluding
all
false
Gods
,
and
others
,
that
are
by
participation
called
Gods
;
as
in
the
demonstration
of
the
true
God
by
Elijah
,
the
People
being
fully
convinced
,
cry
out
,
Jehovah
is
the
God
;
that
is
,
the
only
God
.
The
Name
of
God
is
comprehensive
of
all
his
Perfections
,
from
which
that
conception
or
Idea
doth
arise
,
so
that
it
would
not
be
eminently
significant
to
say
,
that
Being
that
hath
all
possible
Perfection
is
a
Spirit
,
but
rather
a
true
Spirit
must
have
in
it
all
Perfections
;
and
there
is
nothing
in
the
Attributes
of
God
presupposed
to
being
a
Spirit
,
of
which
a
Spirit
should
be
an
Attribute
;
but
a
Spirit
is
that
which
in
our
Conception
doth
only
represent
a
Substance
,
and
therefore
the
natural
Order
of
this
highest
Expression
is
(
as
in
the
Original
)
a
Spirit
the
God
.
The
same
is
confirmed
,
2
Cor.
3.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
is
the
Spirit
;
importing
not
only
that
God
is
a
Spirit
,
but
that
he
is
the
Spirit
,
that
is
,
the
only
Spirit
.
In
this
I
am
further
confirmed
,
considering
that
all
Philosophers
are
at
a
loss
to
give
any
rational
Account
how
a
Spirit
moveth
Matter
,
or
how
Matter
acteth
upon
a
Spirit
,
seeing
all
agree
that
the
efficacious
Fiat
is
proper
to
God
alone
;
and
therefore
a
Spirit
cannot
move
Matter
by
willing
it
to
move
:
So
that
they
are
forced
to
say
,
that
God
hath
made
such
a
Connection
between
certain
Thoughts
of
Spirits
,
and
certain
Motions
of
Matter
.
Whence
all
that
are
ingenuous
come
also
to
confess
,
that
Creatures
have
no
Activity
at
all
,
but
that
God
alone
moves
Matter
,
as
the
Spirit
willeth
it
to
be
moved
;
and
yet
that
Will
is
universally
effectual
;
so
that
the
Motion
was
never
hindred
but
by
extrinsick
Force
.
There
can
nothing
more
evidently
make
God
pedissequous
and
dependent
,
not
only
upon
Angels
and
Men
,
but
also
upon
Devils
,
and
even
in
the
worst
of
all
their
Actions
.
But
if
created
Spirits
be
but
so
called
in
resemblance
to
God
as
well
as
the
Air
,
or
the
animal
Spirits
,
yet
cannot
coexist
with
another
Spirit
or
Body
,
then
they
can
thrust
upon
Matter
,
or
Matter
upon
them
;
and
so
a
Spirit
in
the
Juncture
of
the
Nerves
can
act
the
Body
,
in
all
the
ways
that
we
perceive
it
to
move
,
though
it
had
no
innate
Inclination
never
to
part
with
that
Station
of
the
Body
while
it
could
serve
it
,
which
is
the
only
intelligible
Account
of
the
Union
of
the
Soul
and
Body
.
So
that
an
assistent
Spirit
possessing
the
same
Place
can
act
an
intire
Body
,
as
an
informing
Spirit
doth
these
who
are
possessed
,
speak
and
move
,
not
only
without
their
Will
,
but
against
their
Will.
4.
I
consider
then
what
a
truly
immaterial
Spirit
doth
imply
.
And
,
(1)
A
Spirit
must
necessarily
have
Cogitation
,
not
that
it
is
Cogitation
,
which
no
Man
can
conceive
without
presupposing
something
that
thinketh
;
but
it
needs
not
be
said
that
a
Spirit
presupposeth
any
thing
,
but
that
it
is
absolute
.
Modern
Philosophers
glory
much
in
sinding
a
clear
Distinction
betwixt
a
Body
and
a
Spirit
;
that
a
Spirit
thinketh
,
and
a
Body
is
extended
:
and
there
is
nothing
common
to
these
two
,
which
indeed
is
very
clear
and
not
improbable
.
But
they
throw
all
down
,
by
making
a
Spirit
only
a
Thought
:
for
then
pure
Matter
may
think
,
inasmuch
as
there
is
nothing
within
the
whole
Universe
of
Beings
that
can
be
supposed
capable
of
thinking
but
either
Spirit
or
Matter
:
not
Spirit
,
if
Spirit
be
but
a
Thought
;
for
a
Thought
doth
not
think
,
therefore
it
would
be
consequent
that
either
Matter
doth
think
,
or
nothing
doth
;
and
yet
the
Idea
of
a
Thought
is
as
distinct
from
the
Idea
of
Matter
as
can
be
;
and
so
an
Act
shall
serve
for
a
separable
Substance
,
and
it
shall
be
an
Act
without
an
Agent
,
and
shall
act
it self
.
But
it
is
a
bolder
Attempt
to
hold
God
to
be
but
a
Thought
,
and
yet
it
agreeth
well
with
their
Opinion
,
that
say
,
God
is
the
Cause
of
himself
,
and
by
his
Will
preserves
his
Being
.
And
one
hath
lately
too
consequently
said
,
that
God
by
his
Will
could
annihilate
himself
,
which
is
blasphemous
enough
:
But
I
wish
the
Train
of
these
Consequences
would
open
Mens
Eyes
to
speak
more
becomingly
of
God
.
5.
(
2.
)
If
a
Spirit
by
its
Essence
must
think
,
then
it
must
necessarily
be
without
Parts
and
indivisible
;
for
if
it
hath
Parts
,
the
Cogitation
must
either
be
in
the
whole
,
or
in
more
Parts
,
or
in
one
Part
only
:
If
in
the
whole
,
then
the
Separation
of
any
Part
loseth
the
Cogitation
,
and
so
the
Spirit
is
annihilated
.
Nor
is
it
conceivable
how
a
Thought
can
be
in
many
Subjects
;
Parts
are
many
,
though
they
cohere
in
one
Body
:
If
in
more
Parts
severally
,
then
there
are
as
many
Spirits
as
Parts
,
in
which
the
Cogitation
is
:
If
Cogitation
be
but
in
one
,
the
rest
were
superfluous
Matter
.
6.
(
3.
)
A
pure
self-existent
Spirit
must
be
Omniscient
;
for
there
can
be
no
imaginable
Reason
why
it
knows
one
thing
more
than
another
.
(
4.
)
A
self-existent
thinking
Spirit
cannot
want
Capacity
to
determine
it self
,
and
to
choose
.
7.
(
5.
)
A
self-existent
thinking
Spirit
,
determining
it self
,
cannot
otherwise
act
upon
Matter
,
but
by
the
Determination
of
the
Will
,
and
therefore
it
must
either
be
able
to
act
nothing
upon
Matter
,
or
any
thing
,
and
so
all
extrinsick
Action
must
cease
;
for
a
dependent
Spirit
must
have
far
less
Activity
than
a
self-existent
and
independent
Spirit
.
If
then
it
must
have
Capacity
to
act
,
and
act
of
it self
,
there
can
be
no
Reason
rendred
why
the
Action
should
be
more
of
one
kind
than
of
another
;
and
therefore
such
a
Spirit
must
be
Omnipotent
:
but
created
Spirits
act
nothing
but
by
Activities
freely
given
of
God
,
and
no
further
.
8.
They
are
not
excusable
,
though
far
more
subtile
,
who
apprehend
a
Substance
without
Proportion
,
far
more
pure
than
the
purest
Air
,
which
is
beyond
this
sensible
World
,
so
far
,
that
it
is
impossible
to
conceive
how
far
,
and
therefore
is
truly
infinite
in
Extension
,
which
they
do
erroneously
apprehend
to
be
a
true
Body
or
Substance
;
and
that
it
is
not
possible
but
that
without
this
sensible
World
there
should
be
a
real
Substance
,
seeing
it
is
capable
of
real
Attributes
,
because
there
is
found
all
the
Dimensions
of
a
Body
,
when
yet
these
also
are
found
in
a
Centaur
,
made
up
of
a
Man
and
a
Beast
,
which
they
acknowledg
to
have
no
true
Existence
,
but
to
be
impossible
,
and
of
a
Shadow
,
which
we
conceive
to
have
Dimensions
,
beside
the
Dimensions
of
that
Body
in
which
the
dark
Shadow
is
imagined
to
be
subjected
;
yea
,
it
hath
clear
Figure
like
unto
the
Body
which
intercepts
the
Light
,
of
which
there
may
be
true
and
certain
Propositions
;
as
that
the
Shadow
of
the
Head
is
distant
from
the
Shadow
of
the
Feet
,
and
that
the
Shadow
of
the
Bulk
is
larger
than
either
,
where
there
is
a
true
Connection
or
Consequence
,
that
as
the
one
is
,
so
is
the
other
,
true
,
supposed
,
or
imagined
.
There
is
no
more
Reality
in
these
imagined
Spaces
,
or
of
their
Dimensions
,
yet
the
Deception
they
are
in
doth
more
easily
seduce
their
Thoughts
to
apprehend
God
,
under
the
Notion
of
this
immense
Substance
,
which
is
but
the
Birth
of
the
Brain
.
They
are
more
foolish
and
hateful
that
apprehend
God
under
the
determined
bounded
Figure
of
a
Man
,
or
of
any
other
Creature
;
as
there
were
a
Sect
of
Men
that
not
by
Resemblance
but
in
Reality
did
believe
that
God
had
a
Body
like
to
the
Body
of
a
Man
,
and
were
therefore
called
Anthropomorphitae
:
They
are
next
unto
those
,
who
though
they
believe
not
that
God
is
corporeal
,
or
hath
a
Body
,
yet
will
make
bodily
Figures
to
represent
him
,
as
the
Rays
of
Light
in
a
round
or
triangular
Figure
,
or
in
such
Shape
of
a
Man
as
he
was
represented
to
the
Apostle
John
in
the
Revelation
:
but
it
is
clear
it
was
not
a
Representation
of
God
simply
,
but
of
the
Mediator
Christ
,
who
lived
then
,
and
was
dead
;
and
his
being
call'd
the
first
and
the
last
,
is
an
evident
Demonstration
of
his
Deity
.
But
all
Mens
quibbling
may
cease
when
they
have
had
so
antient
an
Advertisement
to
beware
to
conceive
or
represent
God
under
the
Shape
of
any
thing
,
who
saith
,
Take
ye
therefore
good
heed
unto
your selves
(
for
ye
saw
no
manner
of
Similitude
on
the
Day
that
the
Lord
spake
to
you
in
Horeb
out
of
the
midst
of
the
Fire
)
lest
ye
corrupt
your selves
,
and
make
you
a
graven
Image
,
the
Similitude
of
any
Figure
.
What
a
pitiful
Evasion
is
it
,
that
a
graven
Image
is
only
forbidden
?
when
also
is
expresly
forbidden
the
Similitude
of
any
Figure
;
and
the
Reason
added
is
general
,
For
ye
saw
no
manner
of
Similitude
.
The
Fire
,
out
of
the
midst
of
which
God
spake
,
is
there
expressed
to
be
no
Similitude
or
Figure
of
God
,
or
the
Sun
,
for
which
there
might
be
the
greatest
Pretence
;
yea
,
it
is
made
one
of
the
ten
Words
of
the
Decalogue
.
After
all
this
,
shall
we
imagine
that
God
hath
changed
this
Precept
,
which
was
not
Ceremonial
,
but
opposite
to
Ceremonies
?
Is
it
not
an
horrid
and
impious
Boldness
to
leave
that
Command
out
of
the
Decalogue
,
rather
than
to
forbear
the
worshipping
of
or
by
Images
,
as
the
Church
of
Rome
does
avow
and
practise
?
I
adore
Thee
,
the
only
pure
Spirit
,
that
thou
hast
not
left
me
to
my
Imagination
to
apprehend
Thee
as
being
any
way
like
a
Body
,
or
Matter
,
by
Extension
or
Diffusion
of
Substance
,
or
being
excluded
where
any
other
Substance
is
,
or
can
be
,
whether
a
Body
or
created
Spirit
,
it
being
so
incident
to
Man
that
is
born
of
a
Woman
to
have
all
his
first
Thoughts
by
Imagination
of
Bodies
and
their
Resemblances
,
except
the
Son
of
God
alone
;
for
it
was
the
Pleasure
of
the
Father
that
in
him
all
Fulness
should
dwell
.
I
lament
and
pity
their
Weakness
that
frame
a
Conception
of
the
infinitely
glorious
God
,
as
a
Body
,
or
any
thing
like
a
Body
,
though
it
were
the
most
pure
Air
or
AEther
that
Reason
convinceth
to
be
every
where
in
this
World
,
as
the
mean
of
Communication
throughout
the
World
,
without
which
no
Creature
at
distance
could
communicate
its
Thoughts
or
Actings
to
another
;
which
scarce
can
the
Imagination
apprehend
,
but
only
the
purer
Reason
;
and
which
is
conceived
so
pure
,
that
it
is
invisible
,
impalpable
,
unperceivable
by
any
Sense
,
in
resomblance
to
which
Men
conceive
Angels
or
their
own
Souls
as
Substances
,
like
some
part
of
the
purest
Air
,
that
can
pass
without
Stop
through
all
Bodies
,
though
of
never
so
close
Contexture
;
and
are
apt
to
apprehend
God
by
the
like
Resemblance
,
because
God
is
invisible
,
and
can
fall
under
no
Sense
,
yet
is
far
more
clearly
conceivable
,
purely
by
the
Mind
.
I
pray
God
it
be
not
imputed
to
those
who
through
Weakness
have
so
low
and
unsutable
Thoughts
of
the
ever
blessed
God
.
MEDITATION
III.
Upon
the
Self-Existence
and
Eternity
of
God
.
BY
Self-Existence
I
understand
the
Existence
of
a
Being
,
which
hath
no
Cause
of
the
Existence
thereof
,
and
which
hath
its
Existence
in
it self
;
for
if
it
had
an
efficient
Cause
,
it
behoved
to
derive
its
Being
from
that
Cause
,
as
the
Author
thereof
.
A
self-existent
Being
can
have
no
constituent
or
component
Parts
,
whether
they
be
essential
Parts
or
integral
Parts
,
or
of
whatsoever
Composition
can
be
supposed
:
for
then
it
behoved
to
owe
its
Original
to
these
component
Parts
;
for
such
Parts
,
though
they
be
not
the
efficient
Cause
of
that
Compound
,
yet
they
are
the
material
,
formal
or
essential
Causes
thereof
.
A
self-existent
Being
can
have
no
final
Cause
,
or
any
End
ulteriour
to
it self
,
but
the
Design
thereof
must
necessarily
be
it self
,
as
the
ultimate
and
last
End
,
and
cannot
be
a
Mean
or
Mids
towards
any
other
End
;
but
all
things
designed
and
acted
thereby
must
necessarily
be
designed
for
,
and
terminate
upon
it self
,
as
the
last
End
.
A
self-existent
Being
hath
been
acknowledged
by
all
Sects
who
have
pretended
to
any
Learning
in
the
World
.
Those
whose
Minds
could
not
be
so
far
elevated
as
to
apprehend
a
Possibility
of
Creation
,
or
any
thing
that
could
be
so
powerful
as
to
give
Existence
to
a
Substance
which
had
no
Existence
before
,
and
yet
were
not
Atheists
,
did
acknowledg
a
Deity
,
knowing
and
capable
to
do
all
things
possible
,
which
did
necessarily
suppose
a
self-existent
active
Cause
as
the
first
Cause
,
and
a
self-existent
passive
or
material
Cause
,
of
and
upon
which
the
first
Cause
made
all
Productions
and
Alterations
,
whether
that
Cause
were
one
similar
Substance
,
which
most
of
them
did
with
the
greater
Probability
suppose
to
be
Water
or
Air
,
or
whether
it
were
an
Heterogenious
Mass
or
Chaos
,
whereby
the
active
Cause
could
only
segregate
the
immutable
Particles
of
that
Chaos
,
and
unite
them
in
Compounds
of
divers
Shapes
,
but
none
of
them
could
ever
distinctly
propose
whence
Life
and
Perception
arose
;
and
therefore
were
necessitated
to
suppose
that
there
had
preceded
eternal
Trains
of
all
Animals
,
and
that
there
was
no
self-existent
percipient
Cause
but
these
first
active
Causes
only
.
Yea
,
all
the
Atheistical
Philosophers
who
did
not
acknowledg
a
Deity
,
yet
did
acknowledg
a
self-existent
Being
both
active
and
passive
,
and
yet
attributing
no
Knowledg
to
the
active
Cause
,
and
so
working
without
Choice
by
fatal
Necessity
;
but
they
did
acknowledg
no
percipient
Being
to
be
self-existent
,
but
either
by
eternal
Generation
,
or
by
Production
from
the
Earth
,
not
only
Plants
but
Animals
:
These
things
first
arising
,
which
are
less
perfect
,
and
need
less
Elaboration
;
so
that
Mankind
was
esteemed
to
be
the
last
Birth
of
the
Earth
.
I
rejoice
that
all
these
phantastick
Suppositions
are
evanished
,
and
that
not
only
Revelation
but
Reason
also
have
concurred
that
Creation
is
not
only
possible
but
true
;
and
I
do
admire
and
resent
that
even
some
Christian
Philosophers
,
and
many
of
them
by
Profession
Divines
,
maintain
the
impossiblity
of
Vacuity
,
without
any
Body
,
or
any
real
Extension
,
because
such
a
Vacuity
is
inconceivable
,
without
conceiving
Longitude
,
Latitude
and
Profundity
;
which
are
the
necessary
intrinsick
Properties
of
a
Body
,
and
therefore
must
be
from
Eternity
.
And
therefore
God
could
not
annihilate
the
whole
,
or
any
part
of
Matter
,
leaving
nothing
where
it
was
,
nor
could
give
existence
to
any
Body
,
where
nothing
was
before
:
And
therefore
the
Universe
must
necessarily
be
so
far
extended
,
that
there
could
be
no
further
extension
thereof
.
By
these
Opinions
,
there
is
supposed
an
eternal
passive
Cause
from
Eternity
to
Eternity
,
and
there
cannot
be
imagined
an
Evasion
that
this
passive
Cause
must
be
Self-existent
,
or
that
God
from
Eternity
did
give
it
Existence
;
and
yet
it
cannot
be
truly
said
,
that
he
gave
it
Existence
,
if
it
proceeded
from
him
by
Emanation
,
without
Choice
.
Nor
is
there
any
ground
to
suppose
,
that
by
Choice
he
gave
it
Existence
from
Eternity
,
much
less
that
he
gave
it
an
independent
Existence
,
that
he
could
not
annihilate
it
,
in
the
whole
,
or
any
part
of
it
.
It
exceeds
my
Capacity
to
imagine
how
these
things
are
consistent
with
the
Wisdom
of
God
,
and
with
his
relation
of
the
World's
Creation
.
I
have
elsewhere
cleared
my
own
Judgment
,
that
there
is
no
Solidity
in
that
Consequence
,
that
Vacuity
could
not
be
imagined
to
be
without
Longitude
,
Latitude
and
Profundity
;
and
that
all
the
Demonstrations
thereupon
were
as
true
,
as
upon
any
Body
.
I
shall
only
say
here
,
that
the
truth
of
attribution
of
Properties
and
Consequences
doth
not
import
the
real
existence
of
the
Subject
:
For
instance
,
tho
there
never
had
been
a
Triangle
in
the
World
,
it
ever
was
an
unquestionable
Verity
,
that
every
Triangle
hath
three
Angles
,
for
the
Verity
consists
only
in
the
Consequence
,
and
is
an
hypothetical
Verity
,
no
ways
inferring
the
existence
of
the
Triangle
,
or
any
of
these
Angles
,
but
only
if
the
Subject
be
existent
,
the
Attributes
must
likewise
be
existent
;
and
therefore
that
in
Vacuity
there
must
be
conceived
Longitude
,
Latitude
and
Profundity
:
and
all
the
Demonstrations
founded
thereupon
,
do
only
prove
the
truth
of
the
Consequence
and
Connexion
,
but
neither
the
existence
of
the
Subject
,
nor
of
these
Attributes
.
The
Implications
of
a
Self-existent
Being
,
having
been
thus
explicated
,
I
am
fully
perswaded
that
God
,
and
God
alone
,
is
Self-existent
,
having
his
Existence
originally
in
himself
,
and
deriving
the
same
from
no
efficient
Cause
,
from
no
constituent
or
component
Cause
,
and
that
he
himself
is
his
own
last
End
,
and
is
not
a
subordinate
End
to
any
other
.
No
Creature
is
capable
of
these
Qualifications
jointly
;
for
tho
a
Creature
may
be
without
composition
of
Parts
,
no
Creature
can
be
without
an
efficient
Cause
,
neither
can
any
Creature
have
its
Existence
in
it self
,
and
of
it self
.
Nothing
but
God
can
have
it Self
for
its
last
End
,
tho
many
Creatures
do
desire
and
imagine
themselves
to
be
their
last
End
,
and
do
obey
and
serve
God
,
not
for
himself
,
as
the
last
End
of
that
Service
,
but
for
shunning
Evil
and
procuring
Good
from
him
,
as
their
last
End
;
tho
they
may
have
that
desire
as
a
subordinate
End
,
yet
they
cannot
attain
it
if
they
make
it
their
last
End
;
and
so
can
neither
justly
nor
effectually
design
it
.
Selfishness
in
Creatures
is
a
capital
Vice
,
and
the
original
of
very
many
Vices
:
for
God
hath
printed
a
Principle
upon
every
Soul
,
that
they
should
not
prefer
their
own
Interest
to
the
common
Interest
of
Mankind
,
much
less
to
the
Honour
and
Pleasure
of
God
;
and
therefore
selfish
Love
in
Creatures
is
Vicious
.
Self-Love
in
God
is
sutable
and
congruous
to
his
Glorious
Natural
Perfections
:
There
is
nothing
more
Excellent
,
nor
is
there
any
thing
having
any
Proportion
of
Excellency
to
him
.
The
Scripture
hath
clearly
exprest
,
that
he
hath
made
all
things
for
Himself
,
and
that
of
him
,
and
for
him
are
all
things
.
I
do
very
much
dislike
the
Opinion
of
these
modern
Philosophers
,
who
say
that
God's
Existence
is
from
Himself
,
and
his
Preservation
is
from
his
own
Will
:
which
do
import
that
he
is
the
cause
of
his
own
Being
and
Preservation
,
and
that
by
his
own
Will
;
for
thereby
he
should
not
be
without
a
Cause
of
his
Existence
and
Preservation
.
In
this
Meditation
I
have
joined
the
Eternity
of
God
with
his
Self-existence
,
not
only
as
consequent
from
it
,
but
rather
as
implied
in
it
;
for
whatsoever
is
existent
without
a
Cause
of
its
Existence
,
must
necessarily
have
been
ever
existent
,
and
had
never
a
beginning
of
Existence
:
it
is
necessarily
consequent
that
no
other
thing
could
have
Capacity
to
annihilate
the
Self-existent
Being
of
God
;
and
therefore
his
Existence
must
necessarily
continue
to
Eternity
.
The
Notions
and
Subtilties
of
School-men
,
suppose
and
contemplate
an
abstract
Endurance
common
to
God
and
Creatures
,
as
a
real
Perfection
,
which
they
derive
from
the
continued
successive
Mutations
,
such
as
they
perceive
in
Plants
and
Animals
,
which
from
the
first
appearance
of
their
Existence
,
have
constant
Mutations
,
whereby
they
grow
up
to
their
Perfection
gradually
,
and
decline
from
it
until
they
die
:
Though
that
every
Mutation
is
not
sensibly
different
from
the
former
,
yet
they
imagine
it
is
really
different
,
which
yet
is
not
always
true
;
for
there
may
be
continuance
in
one
Condition
without
Alteration
,
and
there
may
be
unequal
Advances
and
Recesses
,
yet
there
are
still
notable
Periods
,
as
Infancy
,
Pupillarity
,
Minority
,
Majority
,
perfect
Age
,
declining
Age
,
and
old
Age
;
and
their
Imagination
makes
this
Endurance
as
if
it
did
consist
of
so
many
points
of
Time
,
as
the
Body
consists
of
so
many
of
its
most
minute
parts
or
points
,
albeit
there
be
not
the
like
Reality
in
both
.
In
this
way
the
Calculation
of
Time
might
have
been
by
the
Periods
in
the
Lives
of
Adam's
Posterity
,
and
for
the
most
part
is
so
calculated
in
the
Scripture
;
for
thereby
it
is
known
who
were
prior
,
concomitant
,
and
posterior
of
the
Fathers
in
the
Line
of
Scripture
:
And
therein
not
only
their
beginning
to
have
Children
at
their
perfect
Age
,
but
their
continuance
of
their
begetting
Sons
and
Daughters
is
exprest
,
although
the
continuance
of
their
Lives
be
more
accurately
exprest
by
the
Years
;
that
is
,
by
the
Revolutions
of
the
Sun
in
its
proper
Course
.
So
the
Scriptures
express
in
what
Years
of
the
Life
of
the
Fathers
their
Posterity
were
born
,
and
in
what
Year
after
the
birth
of
the
Predecessors
they
died
.
By
the
Chronology
of
Scripture
there
is
a
clear
account
from
the
Creation
of
Adam
to
Abram
,
and
an
exact
AEra
from
the
Creation
of
the
World
by
the
Revolutions
of
the
Sun
in
the
Zodiack
,
having
no
other
Difficulty
,
but
in
what
State
the
Earth
was
where
Adam
was
created
,
which
is
far
more
probable
to
have
been
when
the
Fruits
of
the
Trees
were
ripe
,
seeing
God
did
allow
Adam
to
make
use
of
all
the
Fruits
of
Herbs
and
Trees
,
except
the
Forbidden
Tree
:
So
the
Harvest
Equinoctial
is
the
most
proper
Commencement
of
Time
.
But
after
the
time
of
Abraham
and
his
Sons
,
there
was
no
more
Lineal
Deduction
of
the
Time
from
Fathers
to
Sons
;
and
so
the
exact
Calculation
of
the
number
of
Years
from
the
Creation
was
no
more
certain
,
but
the
several
Nations
calculated
the
Time
from
some
notable
Occurrence
,
which
had
been
most
observed
where
they
lived
,
and
so
there
became
many
different
AEra's
,
from
which
the
Calculation
of
the
Number
of
Years
commenceth
:
So
the
Romans
calculated
Time
from
the
building
of
Rome
,
and
Christians
from
the
birth
of
Christ
,
and
the
Mahometans
from
the
flight
of
Mahomet
.
The
Annual
Revolution
of
the
Sun
is
the
most
evident
Succession
of
Motion
,
and
therefore
hath
been
commonly
made
the
Standard
and
Rule
of
Successive
Alterations
,
by
which
it
's
known
when
they
did
occur
;
yet
some
Nations
did
calculate
by
the
Monthly
Revolutions
of
the
Moon
,
especially
the
Egyptians
,
who
had
a
vast
number
of
Years
during
the
Reigns
of
their
Dynasties
,
which
therefore
must
either
be
fabulous
,
or
calculated
by
the
Revolutions
of
the
Moon
:
Albeit
the
constant
and
regular
successive
Motion
of
the
Sun
be
properly
the
endurance
of
the
Time
of
the
Sun
,
and
so
is
the
rule
of
the
Time
of
all
other
regular
successive
Alterations
;
yet
nothing
can
properly
be
said
to
have
the
Duration
of
Time
but
what
hath
these
Regular
Vicissitudes
,
such
as
Plants
and
Animals
,
whose
successive
Alterations
are
calculated
by
the
common
Motion
of
the
Sun
;
yet
only
as
by
an
extrinsick
Denomination
,
by
comparing
these
Vicissitudes
with
the
Motion
of
the
Sun
:
but
their
proper
intrinsick
Alteration
is
that
whereby
they
have
an
endurance
in
Time
,
because
they
have
a
Beginning
,
a
Progress
,
and
a
Period
of
their
Existence
.
Other
Things
which
have
not
successive
regular
Alterations
,
have
not
an
endurance
of
Time
,
and
yet
the
Fiction
of
Imagination
attributes
the
extrinsick
Denomination
of
the
Motion
of
Time
even
to
these
;
and
so
the
Earth
,
or
a
Mountain
created
in
the
beginning
,
can
only
be
said
to
endure
so
many
Years
,
because
they
have
co-existed
with
the
Motion
of
the
Sun
so
long
,
but
have
no
intrinsick
Time
by
any
regular
successive
Alteration
of
their
own
.
Angels
and
other
Spirits
are
likewise
by
coexistence
with
the
motion
of
the
Sun
imagined
to
have
an
intrinsick
Time
of
their
own
,
though
they
have
none
,
for
they
have
no
regular
successive
Alterations
;
though
they
have
variety
of
successive
Thoughts
,
yet
there
is
no
regular
succession
of
these
Alterations
.
The
Schoolmen
are
so
wedded
to
abstract
Notions
,
that
they
hold
that
Duration
is
of
three
kinds
,
Eternity
,
Eveternity
,
and
Time
:
Eternity
they
attribute
only
to
God
,
yet
they
imagine
it
as
a
Duration
equivalent
to
the
Revolutions
of
the
Sun
,
as
if
they
had
ever
been
,
and
never
had
a
Beginning
:
But
Angels
and
other
Spirits
having
a
Beginning
of
their
Existence
,
but
no
Termination
thereof
,
for
distinction
sake
they
call
their
Endurance
Eveternity
.
Imagination
may
prompt
Men
to
think
that
God
,
as
a
Preserver
and
Ruler
of
the
World
,
hath
continued
so
many
Thousand
Years
;
but
it
is
too
bold
an
Imagination
to
attribute
any
such
thing
to
God
Almighty
,
in
whose
Being
there
is
no
shadow
of
changing
.
It
is
an
Imagination
without
all
reality
to
fancy
the
Eternity
of
God
,
as
if
it
had
been
by
infinite
Revolutions
of
the
Sun
,
or
of
the
like
Endurance
.
It
is
yet
a
farther
extension
of
Imagination
,
that
all
Things
are
eternally
present
with
God
;
for
then
all
Things
must
have
existed
e're
they
were
created
,
which
is
an
evident
Inconsistency
;
though
figuratively
all
Things
may
be
said
to
be
ever
present
with
God
,
that
is
,
that
he
knows
all
Things
as
clearly
as
if
they
were
present
and
existent
from
Eternity
.
MEDITATION
IV.
Upon
God's
Omniscience
.
THE
Natural
Order
of
the
Divine
Perfections
leadeth
me
now
to
meditate
upon
his
Knowledg
;
having
in
my
former
Meditations
cleared
my self
,
that
the
first
Divine
Attribute
implied
in
the
Deity
,
is
to
be
a
Spirit
Self-existent
,
which
essentially
implies
Knowledg
:
For
neither
the
want
of
Extension
,
or
the
having
of
Penetrability
,
that
is
,
a
Capacity
to
co-exist
in
the
same
Space
with
another
Substance
,
make
a
Spirit
.
It
is
the
common
Sentiment
of
all
considering
Persons
,
that
an
Inscient
or
blind
God
,
which
acteth
not
by
Knowledg
and
Choice
,
implies
an
Inconsistency
;
and
therefore
the
making
Chance
or
Fortune
a
Deity
,
is
intirely
Atheism
.
The
common
Conception
of
the
being
a
God
,
is
a
Being
so
perfect
,
that
could
neither
be
made
more
perfect
,
nor
become
less
perfect
,
but
is
endued
with
all
possible
Perfection
.
The
Heathens
who
believed
many
Gods
that
were
Eternal
,
besides
Spirits
of
Men
,
did
believe
them
all
to
be
as
perfect
as
that
Supposition
could
admit
:
Yet
it
is
evident
that
they
could
neither
be
Omniscient
,
that
each
of
them
did
know
all
the
Thoughts
of
the
rest
;
or
Omnipotent
,
that
they
could
do
all
that
implied
not
Inconsistency
or
Imperfection
;
and
therefore
they
were
but
Idols
,
and
not
Gods
:
But
the
Light
of
Nature
evincing
sufficiently
that
there
can
be
but
one
God
,
he
must
necessarily
be
Omniscient
,
knowing
all
things
that
can
be
known
.
And
Revelation
determineth
the
extent
of
the
Divine
Knowledg
,
when
the
Scripture
saith
,
That
his
Understanding
is
Infinite
;
if
any
thing
possible
,
past
,
present
,
or
future
,
were
not
perfectly
known
by
God
,
that
which
he
knew
not
,
behoved
to
limit
his
Knowledg
,
that
it
could
not
be
infinite
.
Seeing
God's
Knowledg
is
Infinite
,
it
cannot
be
comprehended
by
any
Finite
Capacity
:
Who
can
search
the
Almighty
to
Perfection
?
Yet
it
may
well
be
apprehended
,
and
not
only
believed
by
the
Divine
Testimony
,
but
may
in
a
great
measure
be
known
by
Natural
Principles
,
more
clearly
by
knowing
what
is
not
consistent
,
than
what
positively
is
implied
in
it
.
And
therefore
,
1.
No
part
of
the
Divine
Knowledg
can
be
temporary
or
successive
,
or
have
different
degrees
;
for
thereby
it
could
be
more
perfect
,
and
yet
could
not
be
said
at
all
times
that
God
knew
all
things
:
And
consequently
God's
Knowledg
cannot
be
by
Inference
or
Deduction
,
inferring
an
unknown
thing
from
a
known
,
or
knowing
the
one
more
than
the
other
;
and
yet
God
knoweth
the
Implications
,
Causes
and
Consequences
of
all
things
,
and
what
thence
is
deducible
by
Creatures
.
Therefore
also
God
must
know
with
equal
Clearness
and
Certainty
all
Things
past
,
present
and
to
come
,
as
well
as
all
Things
possible
or
impossible
.
Though
there
be
a
variety
in
the
Objects
,
whereby
God
foreknew
all
that
was
to
exist
before
any
did
exist
,
and
knew
that
nothing
did
then
exist
;
and
knew
also
when
Things
began
to
exist
,
that
they
did
not
before
exist
,
and
that
many
of
them
that
did
once
exist
,
did
cease
,
and
no
more
exist
:
Yet
here
the
Change
is
not
in
him
,
but
in
the
Objects
,
which
he
did
equally
know
in
all
Conditions
and
Circumstances
.
Thence
also
it
necessarily
follows
,
that
God's
Knowledg
of
all
Things
must
be
eternal
.
2.
No
part
of
God's
Knowledg
can
be
potential
,
or
habitual
,
as
the
most
perfect
Knowledg
of
Creatures
must
be
;
for
they
cannot
possibly
at
once
keep
in
their
Thoughts
a
great
Variety
,
much
less
all
the
Thoughts
that
ever
they
had
,
and
least
of
all
the
Thoughts
whereof
they
only
had
the
Power
or
Habit
,
that
they
could
exert
them
when
the
Objects
occurred
to
their
Thoughts
:
But
the
infinite
Understanding
of
God
doth
ever
actually
comprehend
all
that
is
apprehensible
.
3.
The
Knowledg
of
God
cannot
arise
from
any
outward
Impression
made
upon
him
,
because
he
is
altogether
impassible
,
and
can
admit
of
no
alteration
made
in
him
from
without
;
in
this
his
Knowledg
differeth
from
the
Knowledg
of
all
Creatures
,
that
their
Knowledg
hath
its
rise
for
the
most
part
from
the
impressions
of
outward
Objects
,
wherein
they
are
passive
,
and
feel
some
alteration
in
themselves
.
The
most
Glorious
Angel
cannot
know
the
present
Thoughts
of
others
,
but
by
some
Sign
making
impression
and
alteration
in
him
;
nor
their
Actings
,
but
by
such
Impression
:
But
God's
Knowledg
cannot
be
in
that
way
.
Hence
it
follows
that
there
is
no
more
difficulty
to
apprehend
the
Fore-knowledg
of
God
of
things
to
come
,
than
his
Knowledg
of
things
present
;
seeing
neither
of
them
arise
from
impressions
of
the
Objects
.
God
knows
all
the
future
Choices
and
Acts
of
the
most
free
Creatures
,
where
they
act
most
indifferently
,
with
as
much
Clearness
and
Certainty
as
he
knoweth
the
Acts
of
Inscient
Creatures
,
wherein
they
cannot
alter
or
determin
themselves
,
but
are
only
altered
or
determined
by
extrinsick
Force
.
The
Scripture
makes
it
a
discriminating
Test
of
God
,
the
foretelling
of
things
to
come
,
which
cannot
be
of
things
which
are
necessary
,
but
of
those
things
that
are
free
;
and
the
Predictions
in
Scripture
of
the
most
free
actings
of
Men
many
Ages
before
they
came
to
pass
,
evidently
prove
his
Fore-knowledg
of
Mens
most
indifferent
Choices
;
as
Daniel's
Prophecies
of
the
Monarchies
,
the
Prophecies
of
Cyrus
and
of
Josiah
by
Name
,
and
of
their
Circumstantiate
Actings
.
What
can
be
more
Arbitrary
than
what
Name
a
Father
will
give
his
Child
,
which
himself
seldom
knoweth
many
Days
before
he
give
it
?
Cyrus's
Father
was
a
Heathen
,
who
neither
knew
nor
believed
this
Prophecy
;
nor
did
many
Kings
call
their
Sons
Cyrus
,
that
they
might
be
capable
of
these
Predictions
.
There
is
little
Controversy
concerning
the
extent
of
the
Divine
Knowledg
,
though
some
eminent
among
the
Arminians
doubted
that
God
knew
the
individual
Persons
that
would
believe
and
be
saved
:
And
some
have
been
so
absurd
,
as
to
hold
that
God
either
could
not
or
would
not
know
the
number
of
all
the
Individuals
,
or
the
different
Accidents
,
but
only
their
Kinds
and
common
Accidents
.
If
Men
had
rested
in
the
Universality
of
God's
Knowledg
,
and
had
not
been
too
inquisitive
in
the
manner
of
it
,
tho
God
had
shewn
them
that
it
was
impossible
fully
to
reach
it
,
by
that
strong
Negation
implied
in
that
Question
,
Who
can
search
the
Almighty
to
perfection
?
his
Wisdom
is
unsearchable
,
and
his
Ways
past
finding
out
:
And
thereby
had
not
raised
Intricacies
interfering
the
Divine
Perfections
,
making
less
evident
the
Purity
and
Amiableness
of
God
.
It
had
not
only
been
a
Folly
,
but
a
Fault
,
to
concur
with
the
Atheist
or
the
Ungodly
in
that
Question
;
How
doth
God
know
?
And
is
there
Knowledg
in
the
most
High
?
But
seeing
so
much
hath
been
said
concerning
the
manner
of
God's
Foreknowledg
of
the
Choices
and
Actings
of
free
Creatures
,
amongst
good
,
learned
,
and
for
the
main
Orthodox
Divines
,
not
only
in
different
but
in
the
same
Communion
;
I
thought
it
my
Duty
to
improve
what
Capacity
God
had
given
me
,
with
all
the
Reverence
and
Humility
I
could
attain
,
to
extricate
my
Thoughts
,
and
to
clear
up
the
immaculate
Purity
and
infinite
Loveliness
of
God
,
which
might
most
powerfully
excite
me
to
delight
in
him
:
To
which
end
I
thought
it
necessary
to
consider
the
prevalent
Opinions
of
Philosophers
and
Divines
,
concerning
the
manner
of
God's
Knowledg
.
That
old
exploded
and
now
reviv'd
Opinion
of
some
Philosophers
,
is
,
That
Second
Causes
had
no
Activity
but
God
,
at
the
presence
of
such
things
as
were
not
the
Causes
,
but
the
Tokens
of
what
would
follow
;
so
that
Fire
did
not
heat
or
burn
,
or
Water
cool
or
quench
,
but
the
First
Cause
alone
,
at
the
presence
of
Fire
and
of
Water
:
That
there
neither
is
nor
can
be
any
intrinsick
Principle
of
Motion
or
Activity
in
Matter
,
that
it
cannot
attempt
or
thrust
when
it
doth
not
prevail
;
That
Men
do
not
move
any
of
their
Members
,
but
only
God
moveth
them
as
Man
willeth
,
and
that
God
makes
such
Thoughts
in
the
Mind
to
result
from
such
Motions
of
Matter
,
without
any
extrinsick
Impression
or
Activity
of
the
Objects
:
So
that
neither
the
Motions
of
Matter
,
nor
the
Thoughts
of
the
Spirits
,
are
from
the
Activity
of
Creatures
,
but
from
God
alone
.
On
this
ground
it
is
easy
to
infer
that
God
must
know
all
the
Actings
which
seem
to
be
from
Creatures
,
being
indeed
only
from
himself
.
These
grounds
cannot
take
with
any
that
truly
acknowledg
Creation
;
for
it
God
could
give
Existence
to
Matter
which
before
had
none
,
how
can
it
be
doubted
that
he
could
give
it
an
attempt
or
pressure
to
move
such
an
uniform
course
of
Motion
,
which
it
would
ever
follow
if
it
were
not
hindered
,
and
would
always
be
effectual
when
the
Impediment
were
removed
;
much
more
,
that
as
he
created
a
Spirit
of
nothing
,
he
might
give
it
its
proper
Activities
,
as
well
as
to
Matter
,
and
that
upon
real
Impressions
and
Changes
made
in
it
from
other
Creatures
.
Suppose
then
he
could
do
all
things
by
himself
alone
,
or
many
things
by
Second
Causes
;
it
cannot
be
doubted
that
it
is
more
consonant
to
his
Wisdom
and
Revelation
,
that
he
hath
given
such
Activities
.
The
Scripture
saith
,
That
on
the
Seventh
day
God
rested
from
his
Labours
.
Shall
we
then
think
that
he
acteth
now
in
the
same
way
that
he
did
the
first
six
Days
?
If
these
grounds
hold
,
there
can
be
no
Distinction
between
God's
Permission
and
his
Operation
,
Excitation
or
Concurrence
with
the
Creatures
.
5.
The
more
common
Opinion
,
How
God
knows
all
future
Actions
,
is
,
That
though
God
hath
given
Activities
to
Creatures
,
and
that
they
have
a
true
Operation
,
yet
they
cannot
exert
these
Activities
without
a
distinct
Excitation
,
and
such
a
Concurrence
of
God
,
as
every
Act
is
as
well
immediately
his
Act
as
the
Creature
's
;
yea
every
Act
must
be
totally
his
Act
,
and
totally
the
Creature
's
:
For
if
there
be
one
Act
of
the
Creator
,
and
a
several
Act
of
the
Creature
,
by
which
they
concur
,
then
that
several
Act
of
the
Creature
is
immediately
its
own
alone
;
tho
God
be
also
the
cause
of
it
,
as
preserving
the
Creature
and
its
Activity
in
vigour
:
But
certainly
it
is
less
conceiveable
how
one
Act
can
be
from
two
Actors
immediately
and
totally
,
than
how
God
can
know
all
future
Acts
of
free
Creatures
.
These
Men
think
they
magnify
the
Power
of
God
in
this
way
,
and
therefore
extend
it
not
only
to
free
Actions
,
but
even
to
the
Actions
of
Brutes
and
inanimate
Creatures
;
that
Fire
cannot
burn
,
nor
any
thing
move
without
an
excitation
beside
its
natural
Power
given
by
Creation
,
which
improperly
enough
they
call
a
Premotion
;
as
if
Creatures
were
moved
before
they
mov'd
;
and
a
Predetermination
of
free
Creatures
,
as
if
they
were
determined
before
they
were
determined
;
which
indeed
might
be
properly
said
of
God's
Decree
to
determine
them
in
Time
,
and
of
his
Preparation
,
when
he
added
or
altered
their
pre-existing
Powers
,
unless
the
Order
of
Nature
or
Dignity
,
not
of
Time
,
be
understood
,
which
is
most
improper
.
Hence
these
Men
do
hold
,
That
God
knoweth
all
Things
by
the
Inspection
of
his
own
Decree
to
excite
and
stir
up
his
Creatures
to
act
them
;
and
that
he
can
foreknow
nothing
that
Creatures
would
act
of
themselves
without
such
Excitation
,
or
which
they
would
chuse
or
incline
to
act
,
and
that
not
only
in
Actions
good
and
indifferent
,
but
in
those
evil
Acts
,
where
the
whole
is
evil
,
and
no
separable
part
could
be
good
or
indifferent
.
I
acknowledg
that
Creatures
can
do
nothing
unless
God
preserve
them
,
and
the
Activities
he
has
given
them
,
by
Nature
or
Grace
,
in
vigour
;
removing
by
his
Providence
those
things
that
would
hinder
them
to
work
;
and
that
he
oft-times
increaseth
or
diminisheth
the
Activities
he
hath
given
them
:
He
made
the
Diurnal
Motion
to
cease
when
Joshua
prosecuted
his
Victory
;
he
made
it
retrograde
ten
Degrees
in
the
Dial
of
Achaz
,
which
was
not
by
hinderance
of
a
natural
Cause
,
which
could
be
no
other
than
an
Angel
:
And
there
is
no
ground
to
infer
,
that
the
Angels
either
do
move
or
stopt
the
Diurnal
Motion
;
but
as
God
freely
gave
that
power
of
Motion
in
the
former
,
he
withdrew
it
,
and
in
the
latter
he
gave
a
power
of
contrary
Motion
,
and
did
of
new
restore
the
Powers
of
both
.
I
do
also
acknowledg
,
That
without
giving
a
new
intrinsick
Power
,
no
gracious
Act
can
be
exerted
by
sinful
Creatures
;
and
that
God
doth
oft-times
increase
that
Power
constantly
,
or
for
certain
Occasions
;
and
that
he
can
,
and
doth
give
an
intrinsick
Inclination
for
one
Act
only
,
or
for
the
whole
Acts
of
one
kind
;
that
he
frequently
brings
to
the
remembrance
of
his
free
Creatures
those
Thoughts
that
have
been
in
their
Mind
,
which
may
induce
them
to
Actions
good
or
indifferent
:
That
he
can
,
and
oft-times
hath
made
the
same
Impressions
upon
the
Minds
or
Imaginations
of
free
Creatures
that
outward
Objects
could
have
done
,
whereby
at
first
view
they
conceive
these
outward
Objects
present
:
That
he
can
and
frequently
doth
hinder
the
recurring
to
the
memory
of
these
Objects
or
Thoughts
that
were
in
their
Mind
or
Imagination
before
,
and
would
have
recurred
if
they
had
not
been
hindered
.
All
these
things
are
intelligible
,
consistent
and
consonant
to
Scripture
,
Reason
and
Experience
.
But
as
to
that
general
Excitation
or
Premotion
,
none
of
these
Men
did
ever
distinctly
explain
wherein
it
doth
consist
,
and
so
they
do
nothing
to
clear
themselves
,
or
others
,
of
the
way
of
God's
working
upon
and
with
his
Creatures
;
nor
can
it
give
them
any
distinct
knowledg
,
how
in
that
way
God
can
foreknow
all
things
:
So
that
they
can
only
say
that
God
doth
foreknow
all
the
actings
of
his
Creatures
,
but
they
do
not
distinctly
know
how
;
unless
in
every
Act
he
and
his
Creatures
must
immediately
and
totally
act
,
which
not
only
clears
not
,
but
choaks
Humane
Reason
.
I
do
also
acknowledg
that
God
knows
all
things
,
by
reflecting
upon
himself
;
he
knows
what
is
possible
,
though
without
all
Existence
and
Reality
,
by
the
knowledg
of
his
own
Infinite
Power
,
which
could
give
Existence
to
all
imaginable
things
,
but
gives
no
Reality
to
the
conceived
or
imagined
Object
,
but
only
an
extrinsick
Denomination
from
the
Power
of
God
.
It
is
amongst
the
Fancies
of
most
Philosophers
,
that
the
Essences
of
Things
are
Eternal
,
and
that
all
we
now
see
to
be
common
to
every
kind
,
is
either
implied
in
their
Essence
,
or
inseparably
connected
with
it
,
or
consequent
from
it
;
that
even
the
Divine
Power
cannot
change
it
but
by
annihilation
of
the
whole
:
And
that
thence
there
are
infinite
numbers
of
Eternal
Verities
,
all
which
are
no
more
but
entia
rationis
,
Births
of
the
Brain
without
any
reality
in
the
Object
.
It
is
true
there
are
Eternal
Verities
,
not
only
of
God
,
but
Hypothetick
Eternal
Verities
of
Creatures
,
which
cannot
possibly
be
false
;
as
that
nothing
can
exist
and
not
exist
at
once
;
or
that
a
Triangle
must
have
three
Angles
,
and
that
none
of
the
three
Sides
can
be
so
long
as
the
other
two
,
that
the
longest
streight
Side
must
have
the
widest
Angle
;
which
imports
no
reality
of
the
Subject
or
the
Attributes
,
but
imports
only
that
a
Triangle
cannot
be
but
must
imply
these
things
.
The
Schoolmen
also
make
a
great
Business
of
the
Transition
of
Things
,
from
the
state
of
Possibility
to
the
state
of
Futurition
;
as
if
Futurition
at
least
gave
some
reality
to
the
thing
future
before
it
existed
,
whereas
it
is
only
an
extrinsick
Denomination
,
not
only
from
the
Power
but
from
the
Purpose
of
God
.
The
Decrees
of
God
are
not
only
his
Determination
of
what
is
Just
,
but
his
Determination
of
his
Freedom
in
what
he
intends
to
come
to
pass
;
and
so
are
his
Purposes
or
Intentions
to
act
,
or
to
inable
his
Creatures
to
act
,
where
their
natural
Capacities
,
or
their
acquired
or
infused
Capacities
are
not
sufficient
:
For
what
he
intends
without
addition
of
a
farther
Capacity
,
or
where
he
intends
to
admit
and
allow
Creatures
Actings
by
their
Capacities
,
or
to
permit
them
to
act
,
where
he
does
not
allow
their
Actings
,
but
designs
to
bring
good
out
of
their
Aberration
,
or
whereby
he
hinders
the
Activities
of
his
Creatures
,
by
withdrawing
or
abating
them
,
or
provides
the
hindrance
of
other
Creatures
to
oppose
them
,
or
encreaseth
the
Activities
of
those
he
allows
and
admits
to
act
by
their
own
preserved
Strength
.
By
these
means
only
God
can
bring
all
things
to
pass
which
he
purposeth
;
therefore
it
were
in
vain
to
suppose
any
further
,
especially
that
which
would
not
well
quadrate
with
his
Word
,
and
with
his
immaculate
Purity
and
Holiness
,
nor
with
the
Freedom
of
his
Creatures
,
or
with
his
Justice
in
rewarding
and
punishing
them
.
If
God's
Decrees
were
all
operative
,
he
behoved
to
act
in
the
worst
as
much
as
in
the
best
Actions
of
his
Creatures
;
and
that
distinction
of
his
operative
and
permissive
Decrees
,
(
which
hath
been
generally
received
by
all
Protestants
)
should
be
utterly
laid
aside
;
and
God
behoved
to
be
the
immediate
and
total
actor
of
the
Hatred
of
himself
,
as
well
as
of
the
Love
of
himself
.
Nothing
can
come
to
pass
but
that
wherein
the
last
requisite
is
a
Divine
Decree
for
acting
it
,
promoting
it
,
permitting
it
,
or
hindering
it
:
If
I
could
foreknow
what
Creatures
of
themselves
would
do
or
incline
to
,
I
could
not
thence
conclude
the
Event
,
unless
I
also
knew
whether
God
would
hinder
or
further
their
Capacities
and
Inclinations
,
or
the
counter-acting
of
others
;
and
therefore
every
thing
that
comes
to
pass
is
attributed
to
God
,
in
respect
of
his
Decrees
,
one
of
these
ways
:
So
he
is
said
to
harden
Pharaoh's
Heart
,
because
he
suffered
Pharaoh
(
against
all
his
Persuasions
,
Expostulations
and
Miracles
)
to
harden
his
own
Heart
against
God's
Command
;
yet
it
is
also
said
that
Pharaoh
hardned
his
own
Heart
:
And
God
is
said
to
blind
the
Eyes
of
the
Wicked
,
that
they
should
not
see
no
otherwise
but
by
Permission
.
I
do
not
like
of
that
Position
,
that
God
is
active
in
causing
Sin
,
as
the
punishment
of
Sin
;
but
the
Scripture
expresseth
it
well
,
that
he
gives
the
Wicked
(
after
means
of
reclaiming
them
rejected
)
up
to
their
own
ways
.
By
Permission
is
not
only
understood
the
not
hindering
,
but
the
admitting
Creatures
to
work
,
by
the
Faculties
of
Nature
and
Grace
given
them
,
by
the
Preservation
thereof
without
farther
help
,
whether
it
be
in
things
indifferent
or
morally
good
.
There
is
a
great
difference
between
evil
Acts
,
which
have
several
separable
parts
,
whereof
the
one
might
be
good
or
indifferent
,
if
it
were
not
contaminated
by
the
other
,
as
commonly
it
is
in
the
doing
of
an
Act
,
and
the
directing
of
it
to
an
End
;
the
Act
may
be
good
,
directed
to
another
End
:
As
the
giving
of
Alms
to
be
seen
of
Men
;
the
doing
of
Justice
to
shun
Importunity
.
The
End
also
may
be
good
,
but
the
Act
is
bad
directing
to
that
End
;
as
those
who
killed
the
Apostles
designed
thereby
to
do
God
good
Service
.
But
there
are
other
evil
Acts
which
have
no
separable
parts
,
as
the
hatred
of
God
;
for
that
singular
Act
is
inseparable
from
the
Object
.
Hatred
in
general
is
but
an
abstract
Notion
,
but
the
singular
Act
is
the
Hatred
of
God
,
where
there
is
no
separable
individual
parts
;
as
in
the
giving
of
Alms
to
be
seen
of
Men
:
These
Acts
therefore
are
called
intrinsically
evil
.
God
may
excite
these
Acts
where
the
Intention
or
Direction
only
is
evil
,
God's
Intention
being
quite
different
;
so
he
may
excite
the
giving
of
Alms
,
intending
thereby
the
relief
of
the
Poor
,
but
the
directing
of
the
Alms
to
be
seen
of
Men
,
is
a
distinct
separate
Act.
There
is
no
ground
inferring
that
God
excites
to
that
end
,
much
less
that
he
excites
to
Acts
intrinsically
evil
,
which
no
Intention
can
make
good
,
and
where
there
are
not
different
Parts
,
or
different
Acts
:
Therefore
God
doth
not
foreknow
Acts
intrinsically
evil
,
or
the
evil
Intention
of
Acts
that
otherwise
might
be
good
or
indifferent
in
his
Decree
to
excite
them
,
but
only
in
his
permissive
Decree
,
not
to
hinder
the
free
Creatures
in
acting
them
,
wherein
I
am
convinced
by
many
pregnant
Reasons
.
First
,
God's
foreseeing
such
Acts
in
his
purpose
to
excite
the
Creature
to
them
,
and
his
being
an
immediate
and
total
Actor
of
them
,
appears
to
me
inconsistent
with
his
immaculate
Purity
,
but
thereby
he
behoved
to
be
the
Author
of
Sin
.
I
know
many
good
Men
perceive
not
this
Consequence
,
and
are
far
from
acknowledging
it
,
and
are
forced
to
harsh
Concessions
to
shun
it
;
as
that
God
is
the
immediate
Cause
of
the
Act
,
but
not
of
the
Vitiosity
of
the
Act
,
which
is
only
Privative
,
and
requires
no
Cause
nor
any
Efficiency
,
but
Deficiency
,
which
importeth
nothing
as
to
evil
Intention
,
or
Acts
intrinsically
Evil
,
but
only
as
to
Acts
that
would
be
Good
,
if
right
directed
;
and
is
well
illustrated
by
riding
of
a
Lame
Horse
,
where
the
Rider
is
the
cause
of
the
Riding
,
but
the
Lameness
of
the
Horse
is
the
cause
of
the
Halting
;
but
this
cannot
be
applicable
to
an
indivisible
Act
,
whence
Sin
necessarily
results
,
and
so
the
whole
Act
or
the
Act
of
Intention
is
totally
Evil
:
And
thereby
there
cannot
be
one
part
attributed
to
God
and
another
to
the
Creature
,
if
God
be
not
the
immediate
and
total
Actor
,
but
that
the
Creature
hath
a
different
Act
;
the
forefight
of
that
Act
could
not
be
by
the
Decree
of
God
to
act
it
,
and
so
all
free
Acts
could
not
be
foreseen
that
way
.
The
more
Ingenuous
are
forced
to
recur
to
this
Evasion
,
that
God
is
under
no
Law
,
and
so
the
same
Act
may
be
Sin
in
the
Creature
and
no
Sin
in
God
;
but
this
overturns
the
Being
of
Acts
morally
Good
or
Evil
,
in
congruity
to
the
Nature
of
God
,
which
are
not
so
,
because
God
willeth
them
to
be
or
not
to
be
,
but
he
so
willeth
them
,
because
they
are
absolutely
and
immutably
Good
,
and
not
alone
by
the
Will
or
Decree
of
God
:
God
is
above
his
positive
Law
,
but
he
is
neither
above
nor
under
his
moral
Law
,
but
is
a
Law
to
himself
,
else
God
could
make
Vertue
Vice
,
and
Vice
Vertue
;
for
whatever
depends
upon
Acts
of
the
Will
,
can
be
altered
by
another
Act
of
the
same
Will
:
So
God
hath
altered
many
of
his
positive
Laws
and
Precepts
,
because
they
are
only
Good
in
that
they
are
willed
and
commanded
.
Secondly
,
God
hath
expresly
declared
that
he
hath
hindered
many
Acts
of
his
Creatures
,
which
must
necessarily
import
that
they
would
have
been
acted
,
if
they
had
not
been
hindered
;
for
it
is
inconsistent
to
say
that
God
decreed
to
be
an
Actor
with
the
Creature
,
and
yet
decreed
to
hinder
that
same
Act
:
Thus
God
declareth
that
he
had
hindered
Abimelech
to
touch
Sarah
,
whom
he
had
taken
on
design
to
make
her
his
Concubine
,
but
God
disabled
him
that
he
could
neither
meddle
with
her
nor
any
other
.
Thirdly
,
There
are
many
Sins
of
Omission
,
wherein
the
Sinner
doth
not
resolve
to
omit
,
but
by
Carelesness
and
Inconsideration
omits
;
here
there
is
no
Act
of
the
Creature
:
And
if
God
hinder
the
Creature
to
consider
,
he
must
be
sole
Actor
in
these
Sins
;
and
if
not
,
there
is
no
positive
Act
or
Excitation
in
them
,
and
so
no
Decree
for
such
Acts
;
and
therefore
they
cannot
be
foreseen
in
that
Decree
,
and
yet
they
are
certainly
foreseen
.
Fourthly
,
If
it
were
sufficient
to
clear
the
Divine
Purity
,
that
Sin
is
only
a
Privation
,
requiring
no
Efficiency
but
Deficiency
,
that
could
not
but
also
vindicate
the
Creature
,
albeit
a
total
Actor
of
the
same
Act.
Fifthly
,
If
God
decree
,
without
foresight
of
what
the
Creature
,
using
its
proper
Power
,
would
act
,
then
he
behoved
to
decree
the
torment
of
his
Creatures
,
without
consideration
of
their
future
Sins
,
voluntarily
to
be
acted
by
them
;
which
is
very
inconsistent
with
his
Justice
,
and
forces
the
Authors
of
this
Opinion
to
acknowledg
,
That
God
might
eternally
torment
his
innocent
Creatures
,
and
that
it
is
greater
Goodness
to
give
them
a
miserable
Being
,
than
no
Being
at
all
;
which
is
neither
consistent
with
his
Justice
nor
his
Goodness
,
and
gives
a
most
unlovely
Representation
of
him
.
Sixthly
,
There
is
nothing
more
inculcated
in
Scripture
than
the
Efficacy
of
Prayer
,
for
it
is
said
,
That
the
fervent
Prayer
of
the
Righteous
availeth
much
.
But
if
God
did
determine
all
future
things
without
Foresight
and
Consideration
of
the
Prayers
of
his
People
,
Prayer
were
of
no
value
.
but
a
meer
Formality
without
any
Efficacy
:
For
to
what
purpose
should
any
pray
to
an
unchangeable
God
,
who
had
already
determined
all
things
without
consideration
of
Prayer
?
I
know
no
Evasion
can
be
made
,
but
that
God
hath
determined
not
only
the
Matter
but
the
Manner
of
what
was
to
come
to
pass
,
and
so
determined
many
things
to
be
after
antecedent
Prayer
;
but
then
Prayer
were
a
meer
antecedent
Formality
,
and
no
efficacious
Mean
availing
much
.
But
if
God
did
determine
many
things
upon
the
foresight
and
consideration
of
the
earnest
Prayer
of
his
People
,
they
might
with
as
much
Confidence
pray
as
if
he
were
undetermined
when
they
prayed
.
I
know
there
are
many
specious
Reasons
accustomed
to
be
brought
for
God's
being
the
immediate
total
Actor
,
in
all
the
Acts
of
his
Creatures
;
which
I
consider
as
Objections
.
1st
.
It
is
objected
,
If
God
decreed
any
thing
upon
Foresight
,
and
Consideration
of
any
thing
in
his
Creatures
,
he
were
not
altogether
independent
,
but
behoved
to
depend
upon
such
Considerations
,
and
be
pedissequous
to
his
Creatures
:
This
Reason
can
conclude
nothing
against
God's
Foresight
and
Consideration
of
what
he
foresaw
in
the
Creature
,
as
given
by
himself
,
above
their
natural
Strength
;
for
thereby
he
depended
on
nothing
but
on
his
own
Supernatural
Grace
.
It
is
true
,
that
if
God's
Election
were
upon
the
foresight
of
the
Creatures
Faith
,
or
good
Works
,
by
that
common
.
Power
all
Men
had
by
their
Birth
,
they
might
glory
in
themselves
,
and
the
Election
could
not
be
said
to
be
of
Free
Grace
,
and
God
might
be
thought
pedissequous
to
the
Creatures
;
and
therefore
that
Opinion
of
Papists
and
Arminians
is
justly
rejected
.
But
God
cannot
be
said
to
be
pedissequous
to
the
Creatures
he
foresees
would
maliciously
or
obstinately
and
finally
reject
the
offer
of
Grace
,
because
he
decrees
to
let
them
follow
their
own
Ways
,
and
in
Justice
to
punish
them
whom
he
doth
not
follow
but
crosseth
:
And
though
God
doth
not
decree
to
damn
the
Reprobate
,
without
a
meritorious
Cause
deserving
Damnation
;
it
doth
no
way
follow
that
he
doth
save
and
glorify
the
Elect
upon
foresight
of
a
meritorious
Cause
in
them
.
God's
Independence
cannot
exclude
the
consideration
of
the
Object
of
his
Decree
,
as
it
must
be
considered
in
his
Decree
:
He
cannot
decree
to
give
Mercy
,
but
to
a
Creature
that
is
in
some
measure
miserable
:
He
cannot
decree
to
relieve
a
Creature
,
unless
he
consider
it
as
distress'd
.
He
hath
clearly
declared
,
and
consequently
decreed
,
that
he
would
never
pardon
the
Sin
against
the
Holy
Ghost
:
Therefore
he
behoved
to
foresee
who
would
commit
that
Sin
,
for
he
doth
nothing
in
vain
,
and
would
never
decree
any
thing
relating
to
a
Case
that
were
never
to
exist
;
he
could
not
decree
to
elect
any
Creature
,
but
upon
Foresight
and
Consideration
that
he
was
to
create
that
Creature
,
and
that
he
was
never
to
suffer
it
to
have
Hatred
and
Despight
against
him
.
In
that
Golden
Chain
,
Whom
he
did
foreknow
,
them
he
did
predestinate
to
be
conform
to
the
Image
of
his
Son
;
and
whom
he
did
predestinate
,
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
:
The
first
Link
is
Foreknowledg
of
the
Object
to
be
predestinated
,
which
with
congruity
to
the
Divine
Natural
Perfections
were
predestinable
,
prior
in
order
of
Nature
to
Predestination
:
Yet
in
none
of
these
is
the
Independence
of
God
incroached
on
.
Could
a
miserable
or
distressed
Creature
,
be
so
impudent
as
to
pretend
that
its
Misery
or
Distress
were
the
cause
of
God's
Mercy
or
Relief
,
but
only
the
Object
or
Occasion
thereof
,
the
true
Cause
being
God's
Mercy
and
Goodness
;
and
so
God's
Decree
to
inflict
eternal
Punishment
upon
his
rational
Creature
,
that
he
foresaw
would
hate
him
or
be
obstinate
in
Sin
,
is
his
own
Justice
and
Purity
.
2dly
.
It
is
said
,
In
God
we
live
,
we
move
,
and
have
our
being
.
And
therefore
all
the
Motions
of
our
Minds
and
Bodies
,
must
be
his
Motions
,
acted
by
him
;
which
Inference
is
no
better
than
this
,
in
him
we
have
our
Being
,
therefore
our
Being
is
his
Being
:
but
the
true
meaning
is
cleared
by
those
Things
which
are
frequently
said
of
Christ
,
That
they
are
in
him
,
and
yet
are
the
Creatures
,
importing
no
more
but
that
they
are
by
Virtue
and
Power
derived
from
Christ
;
and
so
we
move
in
God
,
that
is
,
by
Virtue
and
Power
derived
from
him
.
3dly
.
It
is
objected
,
That
if
in
the
worst
of
Actions
God
were
not
Actor
,
he
could
not
be
the
first
and
universal
Cause
;
but
thence
it
will
not
follow
,
that
the
first
and
universal
Cause
must
still
be
the
immediate
and
total
Cause
,
which
is
necessary
to
an
universal
Predetermination
.
4thly
.
The
main
Reason
against
universal
Predetermination
,
is
to
vindicate
the
Purity
of
God
,
which
it
doth
not
;
for
whosoever
permitteth
Evil
that
he
could
hinder
,
is
accessary
thereto
,
and
guilty
thereof
:
And
so
God
judgeth
his
Creatures
,
which
will
not
conclude
against
God
,
because
Creatures
are
not
only
subject
to
the
moral
and
unchangeable
Laws
of
God
,
but
to
his
positive
Laws
;
neither
are
Creatures
universally
obliged
to
hinder
all
evil
Acts
that
they
were
able
to
hinder
:
For
God
having
set
up
Civil
Authority
,
thereby
obligeth
Subjects
to
suffer
the
Legal
Executions
thereof
,
though
unjust
,
albeit
they
have
sufficient
Strength
to
hinder
the
same
.
This
Reason
hath
been
the
chief
Inducement
of
the
Error
of
those
,
who
,
to
maintain
the
Purity
of
God
,
incroach
upon
his
Power
and
Wisdom
,
holding
that
the
Will
of
a
free
Creature
is
essentially
undeterminable
by
any
other
than
by
it self
;
and
therefore
God
can
do
no
more
but
perswade
and
bring
Motives
into
the
Mind
,
and
so
is
blameless
,
having
done
all
he
could
do
to
hinder
Sin
.
For
certainly
God
could
have
been
so
powerful
a
Perswader
,
as
to
make
Prophets
and
Preachers
go
to
all
Nations
,
which
he
hath
not
done
;
and
this
Ground
encroacheth
on
God's
Omnipotence
,
that
he
cannot
effectually
over-rule
his
Free
Creatures
,
and
encroacheth
on
his
Wisdom
,
who
having
no
need
of
any
Creature
,
created
such
which
he
could
not
govern
,
but
behoved
only
to
supplicate
and
perswade
.
The
5th
Reason
assign'd
for
universal
Predetermination
,
is
brought
from
the
accurate
arguing
of
that
Case
,
by
the
Apostle
Paul
,
in
the
9th
of
the
Romans
,
where
it
is
said
of
Esau
and
Jacob
,
That
the
Children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
Purpose
(
or
Decree
)
of
God
according
to
Election
might
stand
,
not
of
Works
,
but
of
him
that
calleth
:
Jacob
have
I
loved
,
but
Esau
have
I
hated
.
Against
which
he
brings
this
Objection
,
Is
there
Vnrighteousness
with
God
?
To
which
he
answers
with
a
strong
Denial
,
God
forbid
.
For
be
saith
to
Moses
,
I
will
have
Mercy
on
whom
I
will
have
Mercy
:
And
thence
concludeth
,
That
it
is
not
of
him
that
runneth
,
or
of
him
that
willeth
,
but
of
God
that
sheweth
Mercy
.
Whence
he
doth
conclude
,
Therefore
hath
he
Mercy
on
whom
he
will
have
Mercy
,
and
whom
he
will
he
hardeneth
.
Against
which
Conclusion
he
brings
a
new
Objection
thus
,
Thou
wilt
say
then
unto
me
,
Why
doth
he
yet
find
fault
?
For
who
hath
resisted
his
Will
?
To
which
he
answereth
thus
,
Nay
,
but
,
O
Man
,
Who
art
thou
that
replies
against
God
?
Shall
the
thing
formed
say
to
him
that
formed
it
,
Why
hast
thou
made
me
thus
?
Hath
not
the
Potter
Power
over
the
Clay
,
of
the
same
Lump
,
to
make
one
Vessel
unto
Honour
,
and
another
unto
Dishonour
?
Thence
the
Authors
of
universal
Predetermination
,
or
Excitation
of
God
to
the
worst
Acts
,
think
they
have
unanswerable
Grounds
to
infer
,
That
God
is
not
only
the
Permitter
,
but
the
Actor
of
Hardening
,
as
well
as
of
Mercy
:
Yea
,
that
he
hath
no
more
Consideration
of
what
the
Creatures
were
to
act
in
Reprobation
and
Damnation
,
than
in
Election
and
Glorification
;
but
that
of
the
same
Lump
or
Mass
of
Mankind
,
he
doth
as
indifferently
make
the
Vessels
of
Dishonour
,
that
is
,
the
Reprobate
,
as
the
Vessels
of
Honour
,
that
is
,
the
Elect.
But
the
Context
sufficiently
cleareth
the
Mistakes
of
these
Inferences
;
for
it
inferreth
nothing
as
to
Reprobation
,
that
the
Children
being
not
yet
born
,
had
done
nothing
of
Good
or
Evil
;
the
Inference
is
only
that
Election
might
not
be
of
foreseen
Works
.
But
where
it
is
said
,
that
God
loved
Jacob
,
and
hated
Esau
,
tho
they
had
yet
done
nothing
,
it
doth
not
infer
,
That
as
there
is
no
foreseen
Merit
,
or
cause
of
Love
of
the
Elect
,
fo
that
God
hates
the
Damned
without
a
meritorious
Cause
deserving
his
Hatred
;
there
is
no
Consequence
from
the
Freedom
of
God's
Election
and
Love
,
which
are
Acts
of
Bounty
,
to
infer
the
Freedom
of
his
Hatred
and
Reprobation
,
which
are
Acts
of
Justice
;
for
Bounty
and
Mercy
are
absolutely
free
,
but
so
is
not
Justice
.
But
the
main
Mistake
is
,
that
the
Vessels
of
Dishonour
are
supposed
to
be
the
Reprobate
,
and
the
Vessels
of
Honour
the
Elect
:
As
if
God
as
indifferently
reprobates
and
elects
,
as
the
Potter
doth
of
the
same
Lump
,
make
one
Vessel
to
Honour
,
and
another
to
Dishonour
:
Whereas
it
is
demonstrably
clear
by
the
Context
,
that
by
the
Vessels
of
Dishonour
are
meant
the
hardened
obstinate
Sinners
,
and
by
the
Vessels
of
Honour
the
Elect
,
whose
Heart
God
softneth
,
which
appeareth
clearly
:
First
,
From
the
words
preceding
,
Why
doth
he
yet
find
fault
?
For
who
hath
resisted
his
Will
?
that
is
,
no
Man
can
resist
his
Will
if
he
please
to
soften
him
:
And
therefore
why
doth
God
complain
that
so
many
are
hardened
?
The
meaning
cannot
be
,
Why
doth
God
find
fault
that
so
many
are
reprobated
?
For
God
cannot
complain
of
his
own
Act
of
Reprobation
,
which
is
an
Act
of
his
Justice
:
Yea
,
tho
it
were
an
Act
of
his
Soveraignty
only
,
it
is
still
his
own
Act
;
but
he
complaineth
of
their
hardening
,
and
therefore
it
cannot
be
by
his
Act
,
but
by
his
Permission
;
which
is
yet
more
clear
by
the
words
following
,
God
willing
to
shew
his
Wrath
,
and
to
make
his
Power
known
,
endured
with
much
Long-suffering
the
Vessels
of
Wrath
fitted
to
Destruction
,
and
that
he
might
make
known
the
Riches
of
his
Glory
on
the
Vessels
of
Mercy
,
which
he
had
before
prepared
unto
Glory
.
Where
I
do
remark
,
That
God
ascribeth
unto
himself
the
preparing
the
Vessels
of
Mercy
unto
Glory
,
but
that
he
did
not
prepare
the
Vessels
of
Wrath
for
Destruction
,
but
with
much
long-suffering
Patience
endured
them
;
which
is
a
clear
Evidence
,
that
he
did
only
permit
them
to
harden
their
Hearts
,
and
was
no
way
active
in
it
:
So
then
the
Vessels
of
Honour
are
far
better
said
to
be
the
regenerate
and
softned
,
and
the
Vessels
of
Dishonour
to
be
those
who
have
hardened
their
own
Hearts
.
So
it
is
as
free
for
God
to
have
Mercy
and
soften
whom
he
will
,
and
to
endure
and
permit
others
to
harden
themselves
,
as
it
is
to
the
Potter
,
of
one
Lump
to
make
one
Vessel
to
Honour
,
and
another
to
Dishonour
.
The
6th
Reason
brought
for
universal
Predetermination
is
,
That
seeing
Freedom
is
by
both
Parties
acknowledged
to
be
a
Power
to
do
,
or
not
to
do
all
things
requisite
for
doing
,
being
in
readiness
;
therefore
if
God
did
not
determine
that
Freedom
in
all
Cases
,
it
were
impossible
for
him
to
know
how
the
Creature
would
determine
it self
.
All
the
Strength
of
this
Reason
is
,
That
we
must
deny
God's
universal
Knowledg
,
unless
we
can
show
how
he
knoweth
,
wherein
there
is
no
shadow
of
Consequence
;
for
many
things
certainly
we
know
that
they
are
,
and
yet
it
is
as
certain
,
that
we
know
not
how
they
are
.
Shall
we
therefore
,
because
God
hath
said
,
Who
can
search
the
Almighty
to
Perfection
?
(
that
is
,
none
can
so
search
him
)
conclude
that
he
cannot
so
search
himself
?
Yet
tho
I
be
far
from
the
Presumption
to
give
a
full
account
,
how
God
doth
foreknow
the
Actings
of
all
his
Creatures
,
I
shall
endeavour
to
clear
my self
therein
,
so
far
as
my
Reach
goeth
,
by
applying
what
general
Thoughts
I
have
formerly
shown
,
more
particularly
.
First
then
;
I
do
perceive
that
of
the
Actings
of
Creatures
,
some
only
may
be
,
others
must
be
,
and
a
third
sort
shall
be
,
which
is
more
than
may
be
,
and
less
than
must
be
.
These
three
kinds
are
evidently
distinct
and
different
;
and
seeing
God
is
Omniscient
,
he
must
not
only
know
what
may
be
,
and
what
must
be
,
but
what
shall
be
,
tho
not
necessarily
,
and
all
the
three
with
equal
Clearness
and
Certainty
:
For
there
is
a
great
difference
between
Necessity
and
Certainty
;
it
is
true
,
where-ever
there
is
Certainty
,
there
is
a
necessity
of
Consequence
,
that
is
,
that
that
Knowledg
is
infallible
,
but
not
a
necessity
of
Causality
;
that
the
Cause
of
that
thing
certainly
known
,
must
act
necessarily
,
and
not
freely
.
God
knows
all
his
own
future
free
Acts
certainly
,
and
yet
he
knows
many
of
them
to
be
by
the
Freedom
of
Indifference
,
and
not
to
flow
from
Necessity
,
that
he
must
have
so
acted
.
The
Acts
of
Creatures
that
only
may
be
,
are
known
to
God
by
the
Faculties
and
Capacities
he
hath
given
to
his
several
Creatures
;
many
Acts
whereof
might
be
,
and
yet
never
come
to
exist
.
As
to
this
Point
of
God's
Knowledg
there
can
be
no
doubt
.
Secondly
;
The
Acts
of
Creatures
which
must
be
,
are
,
first
,
the
Acts
of
inscient
Matter
,
which
cannot
alter
its
own
Actings
,
because
it
cannot
perceive
,
or
know
,
when
and
where
to
alter
;
and
therefore
all
these
Alterations
are
from
extrinsick
Force
,
either
from
other
inscient
Matter
,
or
from
the
Force
of
free
Actors
.
So
all
the
Actings
and
Alterations
of
inanimate
Bodies
in
the
Universe
,
tho
they
seem
to
us
contingent
and
accidental
,
yet
are
all
necessary
,
and
so
may
be
known
by
God
,
not
only
as
certain
,
but
as
necessary
,
except
in
so
far
as
they
are
altered
by
free
Actors
,
which
come
to
be
considered
among
free
Acts.
Thirdly
;
The
Acts
of
Brutes
,
tho
they
determine
themselves
by
the
Perception
of
Objects
,
yet
they
do
it
not
freely
,
nor
can
they
act
variously
,
all
the
Circumstances
being
the
same
;
and
therefore
their
Acts
are
also
necessary
,
supposing
the
Objects
which
they
perceive
:
So
that
seeing
God
knows
the
Objects
perceived
,
he
must
know
what
Acts
will
thereupon
follow
.
Fourthly
;
There
are
Acts
of
free
Creatures
,
which
are
not
free
,
but
do
proceed
as
the
Instincts
of
Brutes
,
that
upon
Perception
of
their
proper
Objects
,
they
will
certainly
follow
:
Such
is
the
Desire
of
Well-being
or
Happiness
,
which
Rational
Creatures
thinking
upon
it
,
can
neither
counteract
,
nor
suspend
.
These
may
be
known
in
their
Causes
no
less
than
the
Actings
of
Brutes
;
and
as
God
hath
freely
given
these
useful
Propensions
,
he
can
give
the
like
,
either
as
to
a
singular
Act
,
or
as
to
a
whole
kind
of
Acts.
Fifthly
;
The
only
Difficulty
remains
as
to
God's
Knowledg
,
or
Fore-knowledg
of
the
free
Acts
of
the
free
Creatures
.
As
to
which
I
perceive
,
that
I
(
and
it
's
like
many
others
)
have
been
much
mistaken
in
apprehending
the
way
of
the
acting
of
free
Creatures
,
supposing
that
their
Appetites
and
Aversions
were
altogether
free
as
to
most
Objects
,
and
were
directly
in
their
own
Power
;
and
that
Pleasure
was
a
kind
of
Appetite
,
and
Grief
,
of
Aversion
,
which
were
in
our
Power
as
other
Appetites
:
But
upon
more
accurate
Consideration
,
I
find
that
Pleasure
and
Pain
,
or
Grief
,
are
neither
Acts
of
our
Understanding
,
nor
of
our
Will
,
or
Appetite
,
but
of
a
different
Faculty
given
us
by
God
,
not
by
necessary
Connection
with
,
or
Consequence
from
Human
Nature
,
but
freely
at
his
Option
.
There
may
be
a
general
Pain
or
Grief
from
the
tearing
of
the
tender
Parts
of
the
Organs
of
Sense
,
and
a
common
Pleasure
from
the
easy
Access
of
Objects
to
these
Senses
.
But
tho
all
Animals
have
five
Senses
,
these
could
not
make
the
Diversity
of
the
Pleasures
and
Pains
they
find
,
arising
from
the
Perception
of
Objects
:
One
kind
of
Animals
have
Pleasure
from
the
Perception
of
one
Object
,
and
another
kind
of
Animals
have
Grief
from
the
Perception
of
the
same
,
tho
both
have
the
same
Senses
,
and
Complexion
;
that
such
Objects
give
such
variety
of
Tastes
and
Smells
to
the
same
Senses
of
different
Animals
;
that
Men
have
so
great
Pleasure
of
the
Proportion
of
Shapes
and
Colours
in
Beauty
,
and
yet
Brutes
of
the
perfectest
Sense
have
not
the
same
;
that
the
Touch
of
such
Objects
to
such
Organs
excites
so
excessive
Pleasure
,
or
so
much
Grief
;
that
the
Concourse
of
such
Sounds
in
Harmony
should
give
so
great
Pleasure
,
and
others
in
Discord
so
much
Displeasure
;
whereof
most
Brutes
,
which
have
more
perceiving
Ears
,
are
uncapable
;
bring
me
to
conclude
,
That
Pleasure
and
Pain
in
most
things
are
by
particular
Faculties
freely
given
of
God
,
that
thereby
he
may
rule
his
Creatures
.
I
perceive
also
,
that
Pleasure
and
Pain
can
be
no
Acts
of
Understanding
;
and
tho
the
Understanding
hath
reflexive
Acts
upon
it self
,
or
its
own
Acts
,
yet
it
never
reflects
upon
Pleasure
as
its
own
Act
,
but
as
the
Act
of
that
Object
that
excites
it
;
and
upon
Grief
,
as
the
Act
of
the
Object
that
grieves
,
it
does
not
think
that
it
grieves
it self
.
Pleasure
and
Grief
are
not
Acts
of
the
Will
or
Appetite
,
but
are
the
Objects
and
Motives
thereof
;
and
therefore
Joy
and
Grief
are
not
directly
in
our
Power
,
that
we
can
have
them
by
willing
them
:
Accurate
Advertence
will
show
,
that
e're
we
can
excite
them
,
we
must
bring
into
thought
their
proper
Objects
most
powerfully
by
Application
to
our
Senses
,
and
more
faintly
,
by
bringing
them
into
our
Imagination
or
Memory
;
and
no
further
than
these
Objects
are
proper
to
raise
Joy
or
Grief
.
If
we
could
take
Pleasure
by
willing
or
desiring
it
,
it
were
as
easy
to
will
the
greatest
as
the
least
Pleasure
,
and
none
but
Fools
would
ever
want
it
;
but
we
can
as
easily
make
Light
in
the
Darkness
by
willing
it
,
as
we
can
take
Pleasure
by
willing
it
;
the
Will
hath
no
reflexive
Acts
,
and
therefore
the
Object
of
the
Will
cannot
be
the
Act
of
it
.
Our
Freedom
by
which
we
differ
from
Beasts
,
consists
mainly
in
that
we
can
divert
our
Thoughts
from
thinking
upon
the
Objects
of
Grief
,
or
Pleasure
,
by
applying
them
to
other
Objects
exciting
the
contrary
,
which
may
either
abate
or
extinguish
the
former
:
if
we
cannot
remove
the
Objects
of
sensible
Grief
or
Pain
,
yet
by
thinking
upon
other
pleasing
Objects
,
we
may
be
insensible
of
the
Pain
,
yea
have
Joy
in
it
;
as
in
an
extatick
Pleasure
of
the
Mind
,
the
greatest
Pain
of
the
Sense
is
not
felt
.
A
Woman
in
Child-birth
hath
Pleasure
in
the
Continuance
of
her
Pain
,
and
Grief
in
the
ceasing
of
it
.
The
Pain
of
cutting
off
a
Member
,
is
overcome
by
the
Pleasure
of
preserving
Life
.
The
Pleasure
of
obeying
God
may
abate
or
overcome
the
greatest
Pain
sustained
for
him
,
which
hath
made
Martyrs
sing
in
the
midst
of
the
Flames
which
were
consuming
their
Bodies
:
Yea
,
of
the
far
greater
Sufferings
of
Christ
it
is
said
,
that
for
the
Joy
set
before
him
,
he
suffered
the
Cross
,
despising
the
Shame
.
I
do
also
perceive
that
the
greatest
Extent
of
my
Freedom
is
,
That
I
can
do
what
I
please
,
and
that
I
can
choose
or
will
nothing
but
that
wherein
I
find
some
Pleasure
:
and
therefore
in
Cases
of
Deliberation
,
where
I
can
find
no
Pleasure
on
the
one
part
more
than
on
the
other
,
I
do
suspend
my
Choice
,
and
oft-times
I
can
make
no
Choice
,
but
the
Deliberation
ceaseth
without
any
positive
suspending
Act
of
the
Will.
I
find
Grief
in
dubious
Cases
,
that
I
cannot
perceive
a
preferable
Pleasure
,
and
would
be
glad
that
the
Opinion
of
any
would
cast
the
Ballance
of
Indifferency
,
and
do
oft
cast
it
my self
upon
very
inconsiderable
,
or
fancied
Preference
.
All
which
evidences
,
that
I
am
not
so
much
Master
of
my
Actions
as
I
imagined
.
Seeing
then
God
knoweth
certainly
what
is
pleasant
or
displeasant
to
every
free
Creature
,
and
where
the
Prevalence
is
,
and
knoweth
all
the
Objects
that
make
Impressions
,
and
especially
knoweth
his
own
Purpose
to
give
occasional
Inclinations
,
and
to
bring
former
Objects
to
Remembrance
,
and
others
into
the
Mind
;
and
that
he
can
and
doth
make
Impressions
without
Objects
,
the
same
which
could
be
by
them
;
there
ariseth
to
me
a
great
Light
,
how
he
knoweth
the
free
Actings
of
his
Rational
Creatures
,
and
how
he
moves
them
,
and
rules
them
,
without
Violation
of
the
Faculties
he
gave
them
:
And
I
see
no
necessity
that
he
should
give
an
Excitation
to
all
the
Acts
of
his
Creatures
,
much
less
,
that
he
should
excite
them
to
the
worst
Acts
,
or
be
immediate
total
Actor
therein
,
to
the
effect
that
he
may
certainly
know
them
;
yet
hath
he
still
a
Decree
about
all
that
shall
come
to
pass
,
either
operative
or
permissive
:
So
it
is
said
,
That
by
the
determinate
Counsel
of
God
Christ
suffered
by
wicked
Hands
.
There
is
far
less
Difficulty
about
God's
Knowledg
,
or
Fore-sight
of
the
contemplative
Thoughts
of
Creatures
,
which
have
always
a
Connection
by
which
they
can
trace
them
back
,
unless
a
new
extrinsick
Impression
occur
,
the
Thoughts
thence
arising
having
the
like
Dependence
.
Some
learned
Men
,
to
extricate
the
Difficulties
of
this
matter
,
endeavour
to
cut
the
Knot
they
cannot
loose
,
by
saying
,
all
things
were
eternally
present
to
God
:
whioh
can
neither
be
true
,
that
things
future
were
present
,
where
by
they
behoved
at
once
to
be
existent
,
and
not
existent
;
nor
tho
it
were
true
,
doth
it
ease
the
Difficulty
,
for
God
knoweth
not
things
by
their
Impressions
,
as
Creatures
do
;
and
therefore
it
is
as
difficult
to
know
how
he
knoweth
the
present
as
the
future
Acts
of
Creatures
.
Others
dony
a
Predetermination
,
or
Premotion
in
evil
Acts
,
but
acknowledg
a
simultaneous
or
consequent
Concourse
therein
,
whereby
God
is
the
immediate
and
total
Actor
,
as
well
as
the
Creature
,
which
doth
no
whit
more
vindicate
the
Purity
of
God
than
the
Opinion
of
the
Predeterminants
,
but
supposeth
and
acknowledgeth
God's
Fore-knowledg
of
the
Inclination
and
Choice
of
the
Creature
,
and
therefore
doth
concur
therewith
;
nor
can
it
vindicate
his
Purity
,
as
if
he
who
knows
the
wicked
Resolution
of
any
Creature
,
should
think
he
could
warrantably
concur
and
promote
it
.
My
Omniscient
God!
I
adore
thy
immaculate
Purity
and
infinite
Wisdom
,
whereby
thou
hast
so
ordered
thy
Dispensations
,
and
the
Actings
of
thy
Creatures
,
that
their
Liberty
is
preserved
,
tho
thou
certainly
knowest
what
freely
they
will
do
,
without
exciting
them
to
that
which
is
morally
evil
;
whereby
thou
art
free
of
all
Accession
to
their
Sin
,
and
hast
bounded
their
Appetites
,
that
they
can
will
nothing
but
under
the
apprehension
of
some
Good
wherein
they
have
Pleasure
;
and
that
thou
hast
freely
given
special
Pleasures
and
Griefs
arising
from
the
Perception
of
several
Objects
,
whereby
as
from
Eternity
,
thou
didst
clearly
foreknow
all
the
Circumstances
they
were
to
be
in
:
So
what
Pleasure
or
Grief
would
thence
arise
,
or
be
prevalent
,
and
what
Appetite
or
Aversion
would
thence
,
and
from
thy
own
special
Influence
follow
;
and
that
thou
hast
given
to
thy
Creatures
not
only
Propensions
working
necessarily
,
and
Powers
sufficient
to
work
that
which
they
do
not
,
but
also
Inclinations
efficacious
,
which
shall
ever
work
what
thou
hast
purposed
;
yet
not
of
necessity
,
but
freely
,
and
thereby
be
capable
of
Praise
and
Reward
.
And
I
bless
thee
,
that
thou
hast
helped
me
to
see
the
Consistency
and
Congruity
of
the
Freedom
of
Creatures
with
thy
Prescience
,
and
Providence
ruling
all
their
Inclinations
and
Actions
.
To
conclude
this
intricate
but
important
Controversy
,
Whether
God
knows
all
things
in
his
Decree
,
to
excite
his
Creatures
in
all
their
Actions
,
good
,
bad
and
indifferent
:
Or
,
that
he
foreseeth
in
his
Decrees
partly
operative
,
partly
permissive
,
foreseeing
what
Creatures
would
do
of
their
proper
Inclinations
,
and
allowing
them
so
to
do
,
where
their
acting
would
be
congruous
to
his
total
Decrees
,
and
exhorting
or
disswading
them
from
ill
or
incongruous
Acts
,
by
bringing
into
their
Minds
effectual
Motives
,
or
diverting
their
Minds
,
by
turning
their
Thoughts
to
other
Objects
,
or
enduing
them
with
supernatural
Inclinations
for
one
or
more
Acts
,
and
increasing
the
same
to
be
effectual
;
by
which
all
Acts
,
morally
good
or
indifferent
,
might
be
brought
to
pass
,
and
where
he
decreed
to
permit
Acts
morally
evil
,
neither
to
exhort
,
incite
,
or
bring
Thoughts
into
Mind
conducing
thereto
,
but
leaving
Creatures
to
their
own
Capacities
and
Inclinations
therein
,
as
he
knoweth
Pleasure
or
Aversion
would
prevail
.
I
shall
pursue
my
Thoughts
no
further
thereon
at
this
time
;
but
thus
far
,
that
to
me
it
appears
evident
,
that
tho
Difficulties
might
occur
on
both
sides
that
human
Frailty
could
not
fully
extricate
,
it
is
more
safe
to
stand
on
that
side
where
the
Purity
,
Justice
and
Loveliness
of
God
is
most
refulgent
,
than
where
any
of
his
natural
Perfections
is
less
evident
;
for
we
are
much
more
obliged
to
know
his
moral
,
than
his
natural
Perfections
.
Having
solved
the
Difficulty
appearing
to
arise
from
the
9th
of
the
Romans
,
I
found
no
necessity
to
enlarge
upon
other
places
of
Scripture
,
which
seem
to
import
God's
operative
Influence
in
very
wicked
Actions
,
and
his
Decree
or
Intention
to
effect
the
same
;
such
as
his
Commission
to
Isaiah
to
exhort
the
People
of
Israel
to
Repentance
and
Obedience
,
and
yet
showing
him
that
they
would
not
obey
,
and
ordering
him
to
make
their
Ears
dull
that
they
might
not
hear
,
and
their
Hearts
hard
that
they
might
not
understand
,
and
be
saved
,
which
doth
not
infer
God's
Co-operation
in
Sin
,
as
a
Punishment
of
preceding
Sin
;
as
if
God
had
been
active
in
hardening
their
Hearts
,
because
they
refused
to
hearken
to
the
Prophet's
former
Exhortations
,
which
could
neither
consist
with
the
Purity
or
Prudence
of
God
.
His
Purity
did
not
admit
such
Co-operation
,
nor
could
his
Prudence
allow
the
same
;
seeing
their
rejecting
his
Offers
and
Exhortations
,
was
matter
enough
for
his
Justice
;
so
that
it
was
in
vain
to
add
farther
Fewel
to
that
Fire
:
But
the
true
meaning
of
the
Place
is
,
that
here
,
as
in
many
other
places
,
God
speaks
not
of
the
desired
End
of
his
Divine
Dispensations
,
but
of
the
Event
or
Issue
thereof
,
which
he
did
fore-see
,
and
decreed
to
permit
,
but
did
neither
desire
nor
approve
that
Event
.
So
Christ
saith
,
that
he
came
not
into
the
World
to
bring
Peace
,
but
a
Sword
,
and
to
raise
Hatred
amongst
the
nearest
Relations
,
as
being
the
foreseen
Event
,
but
not
the
desired
or
approved
End
of
his
Coming
,
which
is
clear
from
the
Annunciation
of
his
Birth
by
the
Angels
,
Glory
to
God
in
the
highest
,
Peace
on
Earth
,
and
good
Will
towards
Men
,
which
was
the
proper
and
designed
End
of
his
Coming
;
and
therefore
his
bringing
a
Sword
and
Hatred
,
could
only
be
the
Issue
or
eventual
End
of
his
Coming
.
MEDITATION
V.
Upon
the
Will
and
Pleasure
of
God
.
THE
next
Divine
Perfection
to
the
Understanding
and
Knowledg
of
God
,
is
His
Will
:
Concerning
which
,
I
perceive
,
that
there
are
no
less
Mistakes
than
concerning
his
Knowledg
;
some
making
no
difference
between
God's
Power
and
his
Will
;
as
if
there
were
nothing
possible
to
exist
which
he
doth
not
will
to
exist
,
which
in
sensu
composito
is
true
;
that
is
,
it
is
impossible
any
thing
could
exist
,
unless
God
willed
it
to
exist
,
which
would
serve
only
to
amuse
and
amaze
ordinary
Capacities
;
as
if
God's
Power
were
exhausted
and
terminate
,
so
that
he
could
do
no
more
than
what
he
did
decree
to
come
to
pass
,
tho
he
would
:
but
certainly
,
tho
it
be
impossible
that
any
thing
should
come
to
pass
but
according
to
the
Will
of
God
effecting
or
permitting
;
yet
it
is
not
impossible
that
God
could
have
willed
otherwise
than
he
hath
willed
,
else
he
were
in
nothing
free
by
the
Freedom
of
Indifferency
;
so
that
he
could
not
have
made
the
World
sooner
or
later
than
he
hath
done
,
neither
more
nor
fewer
Kinds
,
nor
Individuals
of
the
Creatures
;
which
falls
in
with
that
old
abominable
Opinion
,
That
the
World
was
brought
forth
by
Emanation
from
God
,
and
so
was
eternal
.
Of
which
Opinion
they
come
little
short
,
who
hold
,
that
it
is
impossible
to
annihilate
any
part
of
Matter
,
for
there
would
still
remain
the
Dimensions
of
a
Body
,
which
are
inseparable
from
a
Body
;
and
therefore
Matter
must
be
infinite
in
Extension
,
and
must
either
be
self-existent
and
uncreated
,
or
must
proceed
from
God
,
not
freely
,
but
by
necessary
Emanation
,
as
Light
is
supposed
to
do
from
the
Sun
:
So
that
God
hath
done
,
or
can
do
nothing
concerning
Matter
,
but
to
set
Parts
of
it
in
Motion
,
whereby
they
must
have
different
Figures
,
all
which
I
do
abhor
.
It
is
beyond
doubt
,
That
God's
Will
to
have
a
present
Effect
,
cannot
possibly
want
that
Effect
,
as
saith
Isaiah
;
The
Lord
of
Hosts
hath
purposed
,
and
who
shall
disannul
it
?
and
his
Hand
is
stretched
out
,
and
who
shall
turn
it
back
?
Where
God's
Purpose
is
distinguished
from
the
stretching
out
of
his
Hand
or
Power
,
that
is
,
his
Intention
of
a
thing
to
come
is
distinct
from
acting
at
the
time
of
its
Existence
,
as
is
clear
by
the
Apostle
Paul
,
affirming
,
That
he
works
all
Things
after
the
Counsel
of
his
own
Will.
It
is
also
certain
,
That
it
is
an
incommunicable
Perfection
of
God
,
that
his
Will
is
ever
effectual
.
No
Creature
can
produce
any
Effect
by
willing
it
to
be
,
but
there
must
be
an
Executive
Power
distinct
from
the
Will
;
as
if
a
Creature
will
for
bear
to
think
upon
any
particular
Object
,
the
Execution
is
by
the
Understanding's
possessing
it self
with
another
Object
,
hindering
the
Thoughts
of
the
former
.
If
a
Creature
resolve
to
move
,
it
cannot
thereby
move
unless
it
have
a
distinct
Locomotive
Power
:
For
God
will
not
give
that
his
Glory
to
another
,
that
his
Will
cannot
possibly
be
ineffectual
as
it
is
willed
.
Schoolmen
,
to
extricate
the
Difficulties
concerning
God's
Will
,
have
made
several
Distinctions
of
it
,
in
a
decreeing
Will
,
a
promising
Will
,
a
permissive
Will
,
a
commanding
or
prohibiting
Will
,
an
approving
and
accepting
Will
,
and
that
which
is
called
voluntas
signi
&
voluntas
beneplaciti
:
This
last
hath
been
,
and
is
very
apt
to
be
much
abused
;
as
if
God
by
Signs
did
express
a
Will
which
he
did
not
please
should
take
Effect
,
which
is
inconsistent
with
his
Veracity
and
Sincerity
;
and
tho
it
may
receive
a
safe
Interpretation
,
by
straining
the
words
,
it
ought
not
to
be
used
.
The
safe
meaning
can
only
be
,
that
that
which
may
innocently
be
presumed
to
be
the
Will
of
God
,
isnot
always
truly
his
Will
:
As
when
God
commanded
Abraham
to
sacrifice
his
Son
Isaac
,
Abraham
did
sincerely
intend
to
do
it
,
as
innocently
conceiving
it
to
be
the
Will
of
God
,
consistent
with
his
Promise
,
That
in
Isaac
should
all
Nations
be
blessed
,
knowing
that
God
could
,
and
believing
that
he
would
restore
sacrificed
Isaac
to
Life
again
;
in
which
Belief
he
did
not
sin
,
tho
he
erred
by
an
innocent
Mistake
,
supposing
that
to
be
sure
which
was
not
:
for
when
he
lifted
up
his
Hand
with
the
Knife
to
give
the
deadly
Blow
,
he
had
little
ground
to
doubt
of
the
Effect
,
and
consequently
of
the
Will
of
God
;
yet
by
God's
stopping
him
even
in
that
Posture
,
he
knew
he
was
mistaken
of
the
Will
of
God
.
But
from
such
rare
Cases
it
is
not
safe
to
conclude
upon
the
Will
of
God
,
as
did
Jonah
upon
the
Command
given
him
to
preach
to
Nineveh
,
that
within
forty
days
it
would
be
destroyed
;
which
being
a
Threatning
designed
for
Repentance
,
and
not
for
a
meer
Prediction
,
had
both
by
Reason
and
Revelation
implied
the
Mercy
of
God
upon
Repentance
,
though
it
was
not
Repentance
unto
Life
,
nor
universal
;
and
which
if
it
had
been
expressed
,
Jonah
would
have
had
no
pretence
for
his
Anger
,
that
the
repenting
Ninevites
were
not
destroyed
.
This
Distinction
of
the
Will
of
God
is
also
extended
by
some
to
his
commanding
or
forbidding
Will
,
because
his
Will
is
not
always
that
that
which
he
commands
should
take
effect
,
which
is
more
incongruous
to
the
Sincerity
of
God
than
the
former
;
as
if
it
were
not
always
pleasing
and
acceptable
unto
God
that
his
Will
should
be
obeyed
,
even
then
when
he
permitteth
it
to
be
disobeyed
,
because
by
his
Wisdom
he
saw
it
congruous
to
his
own
Nature
,
and
for
his
Glory
,
to
create
his
Rational
Creatures
with
Reason
and
free
Choice
,
that
they
should
not
act
by
meer
Instinct
as
Brutes
,
but
be
governed
by
Rewards
and
Punishments
;
which
necessarily
importeth
that
sometimes
they
should
be
permitted
to
make
wrong
use
of
that
Freedom
,
being
always
over-ruled
for
his
Glory
:
Yet
without
doubt
,
that
in
which
they
miscarry
is
unacceptable
to
God
,
and
justly
punishable
by
him
;
and
so
he
cannot
exert
an
Act
of
his
Will
to
effect
what
he
abhorreth
and
punisheth
;
but
he
exerteth
only
a
permissive
Act
,
which
terminates
in
himself
,
and
hath
no
outward
Operation
,
but
is
immanent
,
and
not
transient
;
by
which
he
willeth
to
forbear
the
exerting
of
his
Will
to
hinder
these
Acts
,
in
so
far
as
Evil
doth
necessarily
thence
result
,
whether
it
be
in
the
Essence
of
the
Act
,
or
in
the
evil
Intention
of
that
which
otherwise
might
be
good
;
so
that
his
Command
doth
not
import
his
Will
to
operate
or
effect
these
things
presently
,
or
his
Intention
so
to
do
for
the
future
,
but
his
Pleasure
in
what
he
commands
,
which
is
evident
by
what
Paul
saith
.
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
who
will
have
all
Men
to
be
saved
,
and
to
come
to
the
knowledg
of
the
Truth
:
where
his
Will
is
exprest
to
be
his
Acceptance
and
his
Pleasure
;
but
Pleasure
is
not
properly
an
Act
of
the
Will
.
That
Pleasure
is
no
Act
of
the
Will
(
albeit
it
be
very
little
adverted
,
but
on
the
contrary
,
Pleasure
is
reckoned
among
the
Appetites
or
Affections
.
)
Upon
accurate
Consideration
it
will
easily
appear
,
that
Pleasure
is
neither
an
Act
of
the
Understanding
nor
of
the
Will
,
but
of
a
Power
distinct
from
both
;
for
it
is
a
chief
Object
both
of
the
Understanding
and
of
the
Will.
I
do
by
my
Understanding
perceive
Pleasure
when
I
have
it
,
and
I
know
when
I
have
it
not
,
albeit
I
have
no
Grief
or
Pain
for
want
of
it
,
but
am
in
a
middle
indifferent
State
,
without
either
Pleasure
,
Pain
or
Grief
.
And
tho
this
Act
of
the
Understanding
may
in
some
sense
be
said
to
be
a
reflexive
Act
,
as
when
I
advert
,
and
think
that
I
have
a
Faculty
of
Understanding
,
or
an
Act
of
that
Faculty
,
yet
I
do
more
reflect
upon
my
Understanding
by
perceiving
Pleasure
,
than
by
thinking
upon
my
Will
,
or
my
Locomotive
Power
:
if
then
the
Perception
of
Pleasure
be
not
a
reflex
Act
of
the
Understanding
upon
its
own
Act
,
but
by
a
direct
Act
perceiving
another
thing
than
its
own
Act
,
it
can
only
be
the
Object
of
Understanding
,
and
so
cannot
be
the
Act
of
it
.
Pleasure
can
less
be
an
Act
of
the
Will
,
because
it
is
the
chief
Object
of
the
Will
;
for
we
have
both
Appetite
and
Desire
to
have
Pleasure
when
we
have
it
not
,
and
to
have
it
continued
when
we
have
it
:
and
therefore
being
the
Object
of
the
Will
,
it
cannot
be
the
Act
thereof
;
for
the
Will
doth
less
reflect
upon
it self
or
its
own
Acts
,
than
the
Understanding
.
If
Pleasure
were
an
Act
of
the
Will
,
it
behoved
to
be
in
our
Power
by
a
sole
Act
of
the
Will
,
for
Pleasure
is
no
such
Perfection
as
the
Will
of
a
natural
Man
cannot
reach
:
If
then
by
willing
Pleasure
without
other
Assistance
we
could
have
Pleasure
,
who
would
be
so
stupid
as
to
want
it
at
any
time
?
But
I
do
evidently
perceive
,
that
I
can
no
more
bring
forth
Pleasure
by
willing
it
,
than
I
can
bring
forth
Light
in
Darkness
by
willing
it
to
be
;
but
Pleasure
results
from
the
Perception
of
the
pleasing
Object
by
a
kind
of
necessary
Emanation
,
which
I
cannot
directly
hinder
,
but
by
diverting
my
Mind
from
that
Object
,
and
applying
it
to
another
that
can
impede
the
Thoughts
of
the
former
.
I
perceive
my self
to
be
in
the
like
condition
as
to
Grief
or
Pain
,
which
is
a
kind
of
Grief
which
I
can
neither
make
nor
mar
by
willing
it
,
without
applying
my
Mind
to
another
Object
,
diverting
it
from
that
Object
that
was
the
cause
of
Grief
,
and
applying
it
to
another
Object
strong
enough
to
exclude
the
former
,
and
which
can
excite
an
opposite
Passion
,
as
Admiration
,
which
will
sometimes
wholly
take
away
the
most
violent
Grief
or
Pain
,
or
Pleasure
in
,
or
desire
of
another
Object
:
And
there
are
but
few
so
Masculine
Minds
,
as
can
by
this
indirect
way
take
away
great
Pain
or
Sorrow
,
tho
many
may
allay
or
lessen
it
.
Therefore
Pleasure
and
Sorrow
are
not
Acts
of
the
Will
or
Affections
,
nor
are
to
be
numbred
among
Affections
,
but
are
common
Results
arising
from
them
,
and
from
other
Objects
,
and
are
the
Means
of
Reward
and
Punishment
,
Happiness
and
Misery
,
without
which
Creatures
could
be
capable
of
neither
.
I
may
thus
safely
reason
by
Inspection
in
my
own
Mind
,
and
from
the
specifick
Equality
of
other
Men
,
conclude
the
like
of
them
:
But
I
ought
with
much
more
tenderness
and
trembling
to
make
Inferences
of
the
Will
of
God
,
and
yet
I
know
no
other
Mean
to
apprehend
God's
Will
,
but
by
his
own
revealing
it
,
or
by
resemblance
of
Man's
Will
,
whom
he
hath
declared
to
be
made
after
his
own
Image
,
removing
all
Imperfection
in
the
Will
of
Man
.
So
then
I
conceive
God's
Pleasure
neither
to
be
an
Act
of
his
Understanding
,
nor
of
his
Will
,
but
a
distinct
Act
resulting
from
his
Knowledg
of
himself
in
his
Divine
Perfections
,
Decrees
and
Dispensations
,
and
in
the
Effects
of
them
:
And
seeing
this
Knowledg
is
unchangeable
,
so
must
his
Pleasure
be
,
and
so
must
his
Will
be
of
the
continuance
of
that
Pleasure
,
as
it
results
from
the
natural
or
moral
Perfection
of
his
Creatures
,
in
which
his
Pleasure
differs
from
the
Pleasure
of
Creatures
,
who
cannot
necessarily
have
the
Objects
of
Pleasure
.
His
Pleasure
also
is
infinite
,
and
can
be
no
greater
,
nor
no
less
,
intensively
,
tho
it
may
be
extensively
;
for
he
delights
not
only
in
the
Idea
of
his
Creatures
when
they
exist
not
,
but
he
does
also
delight
in
the
Works
of
his
Hands
when
they
do
exist
,
yet
doth
no
more
fully
delight
,
nor
is
more
happy
when
they
do
exist
,
than
before
.
The
infinite
Perfections
of
God
,
and
the
infinite
Pleasure
thence
resulting
,
admit
of
no
Grief
;
in
which
also
his
Pleasure
differs
from
the
Pleasure
of
Creatures
:
and
we
can
no
otherwise
understand
Expressions
ascribing
Grief
to
God
,
than
as
we
understand
those
which
ascribe
to
him
a
Face
,
a
Heart
,
Eyes
or
Hands
,
that
is
,
by
Resemblance
or
Similitude
.
Yet
it
is
truly
and
properly
said
,
that
God
taketh
no
Pleasure
in
the
Evil
of
Sin
,
and
yet
he
hath
no
Grief
arising
thence
,
but
Displeasure
;
and
it
is
the
Divine
Prerogative
,
that
he
doth
take
Pleasure
in
good
Things
when
they
are
,
but
hath
no
Grief
or
abatement
of
his
Pleasure
when
they
are
not
;
whereof
great
Souls
have
some
shadow
of
Resemblance
,
they
can
take
Pleasure
in
all
things
so
far
as
is
congruous
to
their
Principles
,
inbred
or
infused
,
and
yet
have
no
Grief
for
wanting
of
them
:
and
therefore
have
more
noble
Minds
than
the
Stoicks
,
who
do
endeavour
to
eradicate
all
Pleasures
,
that
they
might
not
be
grieved
by
the
wanting
of
them
,
which
is
only
fit
for
weaker
Minds
who
find
in
themselves
that
Effect
.
I
have
great
aversion
from
the
Thoughts
that
any
Will
of
God
should
be
ineffectual
,
which
I
cannot
see
consistent
with
his
Infinite
Perfections
;
and
therefore
I
do
not
apprehend
that
his
Commands
,
Prohibitions
,
Institutions
or
Laws
,
are
Acts
of
his
Will
,
but
of
his
Pleasure
or
Acceptance
,
which
is
his
Pleasure
in
those
things
that
are
offered
to
him
,
which
he
doth
not
reject
:
Otherwise
they
could
not
be
without
effecting
the
thing
commanded
or
ordain'd
,
but
being
Acts
of
his
Plasure
,
they
do
oblige
the
Creature
to
be
obsequious
,
and
by
the
annexed
Penalties
and
Rewards
according
to
his
Pleasure
they
become
Divine
Laws
,
and
they
are
the
Ground
of
his
rewarding
and
punishing
Justice
,
whereby
his
Will
may
be
exercised
about
them
to
apply
Rewards
,
Punishments
or
Remission
,
which
are
ever
effectual
.
Tho
the
Will
of
Creatures
is
not
productive
of
Natural
Effects
,
yet
it
is
productive
of
Moral
Effects
,
not
only
by
Promises
,
whence
there
arises
a
Right
or
Power
of
Exaction
,
but
in
Dominion
and
Property
,
which
by
the
Law
of
Nature
is
transmitted
by
the
Will
alone
,
but
the
Will
of
God
must
have
the
intendéd
Effect
;
and
therefore
it
is
not
God's
Will
,
but
his
Pleasure
that
is
implied
in
his
Commands
and
Laws
;
so
that
there
is
never
a
Discrepancy
between
what
is
expressed
and
what
is
meant
.
These
Thoughts
are
very
sutable
to
those
two
eminent
places
in
Scripture
.
For
I
have
no
Pleasure
in
the
Death
of
him
that
dieth
,
saith
the
Lord
.
And
again
,
As
I
live
,
saith
the
Lord
,
I
have
no
Pleasure
in
the
Death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
,
and
live
.
Turn
ye
,
turn
ye
from
your
evil
Ways
;
for
why
will
ye
die
,
O
House
of
Israel
?
Here
is
a
Command
to
turn
expresly
attributed
to
God's
Pleasure
,
not
to
his
operant
Will
,
which
could
not
have
failed
in
the
Effect
to
make
them
to
turn
;
but
their
turning
and
their
living
were
both
pleasing
,
and
their
not
turning
and
dying
were
also
both
displeasing
unto
God
.
There
can
be
no
doubt
concerning
their
turning
or
not
turning
,
but
it
may
be
more
doubtful
,
how
God
should
have
no
Pleasure
in
the
Death
of
the
Wicked
,
or
that
it
should
not
be
by
his
Will
,
seeing
it
is
the
Execution
of
his
Justice
;
and
I
am
satisfied
that
it
is
his
Will
,
as
it
is
an
Act
of
Justice
,
but
not
simply
and
in
it self
.
There
is
no
Difficulty
that
a
just
Judg
may
at
once
,
not
only
have
Pleasure
in
,
but
may
will
the
Death
of
a
Malefactor
,
but
would
be
very
far
from
taking
Pleasure
in
,
or
willing
his
Death
,
if
it
were
not
by
a
necessary
Act
of
Justice
;
but
on
the
contrary
,
would
have
Pleasure
in
the
continuance
of
his
Life
:
tho
it
be
said
,
God
will
have
all
Men
to
be
saved
,
the
former
Texts
clear
it
to
be
only
God's
approbative
Will
or
Pleasure
.
I
am
convinced
,
that
it
must
be
a
dangerous
Error
to
conceive
,
that
God
willeth
the
Death
of
his
Rational
Creatures
,
as
being
in
the
order
of
Nature
prior
to
the
permission
of
Sin
,
or
that
he
hath
Pleasure
in
it
without
consideration
of
Sin
,
in
the
order
of
Nature
antecedent
;
which
I
can
conceive
no
way
reconcilable
with
these
Texts
:
For
if
it
should
be
said
,
that
God
hath
Pleasure
in
the
Misery
of
a
Creature
,
as
an
Act
of
his
Soveraignty
or
Freedom
;
if
any
can
please
themselves
,
in
that
there
is
no
Contradiction
they
cannot
reconcile
,
yet
that
were
no
way
consistent
with
the
Sincerity
,
Bounty
or
Goodness
of
God
,
and
far
from
representing
him
as
infinitely
amiable
.
I
think
it
far
from
giving
Satisfaction
,
or
from
making
a
difficult
Objection
from
that
Metaphysical
Maxim
,
That
which
is
last
in
Execution
,
is
first
in
Intention
:
which
is
very
improper
to
be
applied
to
God
,
whose
Intentions
are
all
together
,
and
hath
its
Exceptions
even
as
to
Creatures
.
For
a
Law-giver
doth
not
first
intend
the
Death
of
his
Subjects
by
a
Capital
Law
,
neither
at
all
intend
their
Death
simply
,
nor
can
he
so
take
Pleasure
in
it
,
if
he
be
not
a
Tyrant
,
and
yet
is
pleased
in
the
Execution
after
the
Capital
Crime
deserving
it
.
But
the
blessed
and
benign
God
doth
never
intend
the
Misery
of
his
Creature
abstractly
and
simply
;
for
his
last
End
is
his
own
Glory
,
whereunto
the
Misery
of
the
Creature
is
no
Mean
,
but
his
Act
of
Justice
upon
the
sinning
Creature
;
neither
is
Sin
willed
or
intended
by
God
,
who
exerciseth
no
other
Act
in
it
,
but
Permission
,
which
is
immanent
,
having
no
positive
extrinsick
Effect
but
Restraint
,
and
over-ruling
of
it
,
and
upon
the
occasion
of
it
,
doing
holy
Acts
for
his
Glory
;
so
that
all
the
Joints
of
that
Objection
are
enervated
.
There
is
another
eminent
Difference
between
the
Will
of
God
and
our
Will
;
we
do
oft-times
wish
that
which
is
impossible
,
as
that
that
which
is
past
were
recalled
,
or
that
we
might
enjoy
all
sinful
Pleasures
,
and
also
the
Favour
of
God
and
Blessedness
.
There
is
properly
no
Wish
to
be
attributed
to
God
;
for
tho
sometimes
he
doth
express
himself
as
wishing
or
wondering
,
that
is
only
to
speak
to
Children
in
their
own
Language
,
signifying
what
is
pleasing
or
displeasing
to
him
.
It
is
our
Imperfection
,
that
because
our
narrow
Minds
cannot
comprehend
many
things
at
once
,
we
form
abstract
Notions
of
things
,
having
all
the
Attributes
in
which
many
Individuals
do
agree
,
and
having
none
in
which
they
do
differ
:
And
as
these
Notions
are
in
our
Understanding
,
so
are
there
general
Desires
in
our
Will
,
which
cannot
agree
to
the
Omniscient
God
,
and
yet
he
oft-times
speaks
to
us
in
our
own
Language
,
as
if
he
made
use
of
such
Notions
or
general
Desires
,
whereas
he
conceives
or
wills
only
Individuals
.
We
do
also
frequently
exert
conditional
Acts
of
Will
,
or
those
Acts
which
School-men
call
Velleities
,
whereby
we
do
not
absolutely
will
,
but
only
in
such
contingent
and
uncertain
Cases
;
for
if
these
Cases
were
certain
,
and
to
us
certainly
known
,
it
were
no
more
a
conditional
Will
,
but
an
absolute
,
not
to
take
a
present
Effect
,
but
when
that
Case
occurred
.
This
Imperfection
must
also
be
removed
from
the
Will
of
God
,
to
whom
no
Case
can
be
uncertain
,
and
yet
he
oft
speaks
to
our
Capacity
in
Expressions
conditionally
conceived
;
and
therefore
these
appearing
Conditions
are
truly
Terms
,
tho
they
may
be
as
Conditions
to
us
,
to
whom
they
are
uncertain
.
I
pity
those
who
make
so
evil
use
of
God's
Condescendence
to
speak
after
the
manner
of
Men
,
as
to
represent
God
as
wishing
a
thing
past
had
not
been
,
or
having
general
or
conditional
Acts
of
his
Will
or
Decree
,
which
yet
the
Authority
of
Men
and
Prepossession
make
many
to
cleave
unto
.
The
Decrees
of
God
are
commonly
attributed
to
his
Will
;
I
shall
endeavour
to
extricate
my
Thoughts
concerning
these
,
as
may
most
agree
with
the
Infinite
Perfection
of
God
,
when
I
shall
meditate
upon
God's
Dominion
exercised
in
the
Election
and
Salvation
of
some
of
his
Creatures
,
and
his
just
Rejection
and
Punishment
of
others
.
MEDITATION
VI.
Upon
the
Power
of
God
.
OMniscience
,
Choice
and
Intention
would
come
far
short
of
the
glorious
Idea
or
Image
of
God
:
He
must
also
be
a
powerful
,
yea
an
All-powerful
,
Almighty
,
or
Omnipotent
Spirit
,
whereby
he
hath
Strength
and
Ability
to
bring
every
thing
to
pass
that
is
possible
;
therefore
it
is
said
God
hath
spoken
once
,
twice
have
I
heard
this
,
That
Power
belongeth
unto
God
.
The
Reduplication
imports
a
strong
Asseveration
,
and
of
God
alone
it
may
be
said
,
that
Power
belongeth
unto
Him
;
the
Creatures
have
it
only
by
Gift
,
and
in
measure
:
and
tho
it
be
their
own
as
to
other
Creatures
,
not
as
to
God
;
for
as
to
Him
it
is
but
as
the
Peculium
of
Servants
,
which
their
Master
can
take
from
them
at
all
times
without
Wrong
.
Power
is
the
Principle
of
Action
or
Operation
,
as
these
are
distinguished
from
Thought
and
Intention
;
which
tho
they
be
Acts
of
the
Understanding
and
Will
,
yet
they
have
no
transient
Operation
,
of
which
Power
is
the
Principle
.
These
Operations
may
be
in
the
same
Subject
,
but
not
in
the
same
Faculty
;
the
Understanding
operates
on
the
Will
,
and
the
Will
on
the
Understanding
of
the
same
Person
,
and
both
Understanding
and
Will
,
Pleasure
and
Grief
,
are
Acts
that
have
their
own
Activities
,
that
may
be
called
Powers
,
but
for
distinction
are
better
called
Faculties
;
but
Powers
strictly
taken
as
distinct
from
these
Powers
,
may
be
either
necessary
,
which
can
never
be
out
of
act
,
or
free
,
which
can
exist
when
they
operate
not
;
and
it
may
either
be
immanent
in
the
same
Subject
,
or
transient
,
terminate
on
another
Subject
;
and
may
be
either
natural
,
that
is
in
the
Nature
received
by
Creation
of
its
Subject
,
or
adventitious
,
as
an
Habit
acquired
or
infused
;
and
in
some
cases
it
is
absolute
,
in
others
it
is
limited
,
that
is
,
doth
not
fully
exercise
it self
,
by
resistance
of
another
Power
,
or
by
the
free
choice
of
the
Person
that
hath
it
;
such
is
a
moral
Power
,
which
will
operate
no
further
than
is
congruous
to
the
Operant's
other
Perfections
or
Pleasure
.
The
most
perfect
Power
is
that
which
can
work
all
that
it
can
will
,
but
doth
work
no
more
than
which
it
doth
will
;
and
this
only
is
the
Omnipotent
Power
of
God
,
it
doth
not
only
extend
to
what
he
actually
willeth
,
but
what
he
could
will
;
and
therefore
the
Power
of
God
doth
far
exceed
that
which
he
actually
willeth
or
intendeth
,
that
is
,
his
absolute
Power
which
hath
no
Bounds
:
for
tho
he
limits
the
Acts
of
his
Power
by
all
his
Moral
Perfections
,
and
by
his
liberty
of
Indifferency
,
yet
the
Power
it self
is
ever
the
same
,
abstract
from
Good
or
Evil
;
he
doth
not
abstain
from
doing
Evil
for
want
of
Power
or
Might
to
do
it
,
but
because
it
is
unworthy
of
,
and
unbecoming
his
glorious
Nature
:
and
tho
his
Power
could
counteract
it self
,
his
Wisdom
would
not
admit
it
;
yet
the
Exercise
of
his
Power
is
as
certainly
regulate
by
his
Holiness
as
if
he
had
no
Power
to
do
otherwise
:
And
therefore
when
it
is
said
,
that
it
is
impossible
for
God
to
lie
,
the
meaning
is
,
that
it
is
not
simply
,
but
eventually
impossible
,
that
is
,
it
is
as
certain
he
will
not
do
it
,
as
if
he
could
not
do
it
.
God's
Power
is
to
be
considered
as
it
is
in
the
Faculty
,
or
in
Act
;
in
Act
it
is
exerted
by
his
Will
to
have
present
Effect
,
as
in
the
Faculty
it
is
exerted
in
his
Purpose
or
Intention
of
that
which
is
to
be
,
and
the
Complex
of
all
these
is
his
Omnipotence
.
For
thou
hast
created
all
things
,
and
by
thy
Will
they
are
and
were
created
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
better
term'd
Will
than
Pleasure
.
The
Perfection
of
God's
Power
imports
that
it
must
be
inexhaustible
,
or
then
it
behoved
to
cease
and
fail
,
which
holds
both
as
to
Quantity
and
Quality
.
If
God
should
create
a
Body
so
great
that
he
could
add
nothing
to
it
,
then
his
extensive
Power
were
exhausted
,
and
would
cease
,
so
that
he
had
no
extensive
Power
:
Or
if
God
gave
an
infinite
Strength
,
Pressure
or
Motion
,
his
Power
of
giving
that
Strength
were
exhausted
,
and
should
cease
:
Therefore
God
cannot
do
all
that
he
can
do
,
that
is
,
he
cannot
actually
do
all
that
is
in
his
absolute
Power
,
because
he
cannot
will
it
,
thereby
to
terminate
his
own
Perfection
,
whereby
his
Power
is
regulated
by
his
Wisdom
.
I
know
the
Notions
of
the
School-men
endeavouring
to
clear
the
Power
of
God
,
have
much
obscured
it
,
supposing
real
Beings
eternal
and
necessary
,
and
imputing
to
their
Nature
the
Cause
of
Impossibility
,
by
reason
of
their
Incapacity
;
they
are
not
satisfied
that
these
Entities
be
but
entia
rationis
,
the
Fiction
of
Man's
Brain
by
Resemblance
,
being
as
when
Darkness
is
apprehended
as
a
colour
like
to
Blackness
,
but
they
will
have
them
real
Entities
;
and
their
Imagination
which
hath
a
kind
of
Omnipotence
in
these
Notions
,
proceedeth
to
make
a
whole
Frame
and
Scheme
of
their
own
coining
,
giving
to
a
multitude
of
such
Entities
their
different
Attributes
,
and
thence
deducing
innumerable
Conclusions
,
all
which
must
be
eternal
Verities
.
So
that
God
by
Creation
gives
only
the
Existence
of
Things
,
whose
Essence
was
eternal
,
and
so
are
the
Essences
of
all
things
that
are
not
inconsistent
,
tho
they
were
never
to
have
Existence
:
And
of
late
some
have
asserted
,
that
the
real
Existence
of
Matter
,
and
all
its
Properties
are
eternal
.
For
supposing
this
World
had
never
been
,
or
were
destroyed
,
yet
it
's
impossible
to
conceive
but
there
behoved
to
be
Longitude
,
Latitude
and
Profundity
,
which
are
inseparable
from
a
Body
.
All
these
are
but
the
Births
of
Man's
Brain
,
inconsistent
with
the
Infinite
Perfections
of
God
,
incroaching
upon
his
Power
,
his
Freedom
,
his
Wisdom
.
On
his
Power
,
that
he
could
not
annihilate
any
thing
beside
himself
;
on
his
Freedom
,
and
the
dependence
of
all
things
upon
him
:
For
if
these
eternal
Entities
were
freely
from
God
,
he
could
have
forborn
to
create
them
;
if
not
,
then
they
behoved
to
flow
from
him
by
Emanation
,
and
so
their
Being
did
not
depend
upon
him
;
if
they
were
freely
from
God
,
yet
they
were
not
by
Creation
,
for
that
gives
Existence
,
and
they
have
found
no
Term
to
express
how
they
were
from
God
,
but
the
Wisdom
of
God
is
exerted
according
to
his
Decrees
of
Creation
and
Providence
.
It
is
sufficiently
clear
,
that
Possibility
is
only
an
extrinsick
Denomination
from
the
Power
of
God
,
having
no
extrinsick
real
Object
,
more
than
the
Imagination
can
give
to
its
Object
;
or
that
the
sight
of
an
Object
can
operate
something
real
in
it
.
As
to
the
eternal
Verities
that
are
not
concerning
the
Eternal
God
,
they
import
only
an
identick
Implication
in
the
Terms
whereby
the
Subject
is
supposed
to
be
of
such
a
nature
in
which
the
Attributes
are
necessarily
implied
;
as
that
every
Triangle
hath
three
Angles
,
which
is
no
more
than
that
every
Triangle
is
a
Triangle
,
or
that
every
Triangle
hath
an
Angle
,
which
is
an
identick
Proposition
to
each
of
its
Angles
,
but
inadequate
to
the
whole
:
which
imports
no
Reality
,
or
absolute
Entity
;
but
only
that
whenever
there
is
a
Triangle
,
it
must
have
Angles
,
but
doth
not
import
that
the
Triangle
or
Angles
have
a
Being
,
or
are
real
,
neither
is
there
any
more
Reality
.
That
our
Fancy
cannot
apprehend
a
non
ens
,
but
by
resemblance
of
an
Entity
,
and
so
it
apprehends
Vacuity
,
as
a
Body
,
having
Dimensions
,
which
imports
no
more
Reality
,
than
when
it
apprehends
Darkness
as
Blackness
.
Therefore
God's
Power
is
not
circumscribed
by
Possibility
or
Consistency
,
as
by
the
Narrowness
or
Incapacity
of
the
Object
,
but
because
the
Divine
Perfections
cannot
jar
or
counteract
one
another
.
There
is
another
no
less
groundless
and
inconsistent
Imagination
,
That
God
by
his
Power
preserves
himself
,
and
that
he
is
the
Cause
of
his
own
Being
;
whereas
God
neither
has
nor
can
have
a
Cause
,
and
Preservation
is
never
competent
but
to
that
which
had
a
Cause
,
and
is
a
dependent
Being
.
The
regulated
Power
of
God
abates
nothing
of
its
Infiniteness
,
because
the
Exercise
of
that
Power
is
only
limited
by
his
Will
and
Choice
,
not
by
the
Power
it self
,
which
still
remaineth
when
it
acteth
not
.
God's
Power
is
regulated
by
all
his
active
Perfections
,
as
by
Will
,
by
the
unchangeableness
of
his
Decree
,
by
his
Purity
and
Holiness
,
by
his
Bounty
and
Mercy
,
by
his
Justice
and
Fidelity
,
and
by
his
Truth
.
And
as
it
is
said
,
it
is
impossible
for
God
to
lie
,
not
by
his
absolute
,
but
by
his
regulate
Power
;
so
it
is
no
less
impossible
he
should
change
his
Purpose
,
or
his
Works
according
to
it
,
or
that
he
should
not
be
good
,
just
,
faithful
and
true
.
God's
Power
is
exerted
not
only
according
to
his
Will
,
but
(
for
any
thing
I
can
perceive
by
Reason
or
Revelation
)
by
the
sole
Acts
of
his
Will
,
whereby
he
willeth
any
thing
presently
to
be
,
which
the
Scripture
expresseth
by
the
Word
of
his
Power
,
and
that
he
commanded
,
and
it
came
to
pass
;
not
by
such
Commands
as
he
gives
to
the
Rational
Creatures
,
which
do
but
express
his
Pleasure
and
their
Duty
:
But
a
Command
to
Things
to
exist
must
import
his
present
Will
,
and
therefore
the
Word
of
his
Power
must
be
such
a
Word
of
Command
,
as
when
Christ
said
to
the
Leper
,
I
will
,
be
thou
clean
,
and
immediately
his
Leprosy
was
cleansed
.
He
both
proved
that
the
Divine
Power
is
exercised
by
sole
Will
,
and
that
himself
was
God
.
God's
regulate
Power
by
his
Wisdom
operates
by
the
easiest
and
most
accommodate
way
,
and
doth
nothing
in
vain
,
that
is
,
not
requisite
for
the
End
proposed
;
but
if
the
End
proposed
be
not
only
the
Production
of
such
an
Effect
,
but
with
it
the
manifestation
of
the
Greatness
of
his
Power
,
he
would
choose
the
way
fit
for
that
End
,
and
not
for
the
Effect
only
;
as
when
he
increased
the
Oil
that
sustained
Elijah
,
and
the
Widow
of
Sareptah
:
but
he
followed
a
more
natural
way
when
he
fed
him
by
the
Raven
,
whose
swift
Wings
could
soon
reach
places
where
the
Famine
had
not
reached
.
Christ
in
preserving
Lazarus
might
have
prevented
his
Death
,
but
he
shews
that
he
did
it
to
glorify
God
.
So
he
did
feed
the
five
thousand
and
the
four
thousand
,
by
multiplying
the
Loaves
and
Fishes
,
tho
he
could
have
sustained
their
Strength
a
more
accommodate
,
but
a
less
evidently
miraculous
way
:
Yet
God
will
not
alter
the
ordinary
course
of
Nature
,
tho
thereby
some
Inconveniences
arise
to
his
own
;
he
worketh
by
the
Powers
of
Nature
,
without
Creation
or
Miracle
,
by
preserving
the
Vigor
of
the
Powers
he
gave
;
and
he
doth
over-rule
the
voluntary
Powers
,
whose
Effects
he
ordinarily
alters
,
by
giving
Inclination
to
do
those
things
they
would
not
otherwise
do
,
whether
as
to
a
single
Act
,
or
to
a
kind
of
Acts
,
by
stopping
and
diverting
them
towards
other
Objects
,
or
by
permitting
them
to
misapply
their
natural
Powers
in
that
which
is
evil
.
I
know
no
Warrant
to
pray
for
the
change
of
Weather
,
but
in
extraordinary
cases
,
or
to
exercise
Faith
about
these
,
any
further
than
concerns
the
Mind
to
make
a
good
use
of
them
.
Many
have
stumbled
at
God's
Power
of
Creation
,
and
therefore
that
God
behoved
to
have
a
Subject
to
work
upon
which
were
eternal
,
which
the
more
propagated
the
Opinion
of
the
impossibility
of
Vacuity
,
and
the
infinite
Extension
of
Matter
,
tho
the
Authors
of
it
do
no
less
stiffly
maintain
Creation
than
others
do
;
That
God
is
not
the
Author
of
Sin
,
tho
he
be
the
principal
Actor
of
it
:
but
that
eases
not
the
Difficulty
,
unless
they
suppose
also
that
Angels
and
Souls
are
but
the
Motions
of
Matter
,
which
some
are
so
grosly
absurd
as
to
affirm
;
or
that
they
are
eternal
,
which
others
more
famous
have
professed
;
or
that
they
are
Particles
of
the
Divine
Nature
,
which
is
yet
more
absurd
than
any
of
the
rest
,
supposing
an
extended
and
divisible
Deity
.
Is
there
any
Inconsistency
,
that
that
which
once
existed
not
,
should
after
exist
?
How
much
must
they
derogate
from
the
Power
and
Glory
of
God
,
that
would
attribute
nothing
to
him
,
but
to
give
Matter
,
Figure
and
Motion
,
and
that
not
by
an
intrinsick
Principle
,
but
in
the
same
way
that
he
operated
the
first
six
days
?
These
Men
had
better
quit
their
Grounds
than
keep
them
with
such
Consequences
,
and
yet
it
is
from
Consequences
that
they
take
them
up
,
which
might
be
better
misbelieved
than
these
,
tho
they
had
far
more
probability
both
from
Sense
and
Reason
;
but
if
there
be
Incomprehensibility
in
either
case
,
it
ought
least
to
be
applied
with
so
great
Derogation
to
the
Power
of
God
.
This
Power
working
immediately
by
the
Act
of
the
Will
,
is
an
incommunicable
Perfection
of
God
,
and
a
part
of
that
Glory
which
he
will
give
to
no
other
;
and
therefore
it
is
impossible
that
any
Creature
could
create
,
and
no
more
consistent
,
than
that
God
should
make
more
Gods
.
Whatsoever
is
effectuate
by
sole
Will
,
is
an
Act
of
Creation
,
whether
it
be
the
Production
of
a
Substance
,
of
a
Power
,
yea
,
or
of
a
Mode
or
Accident
,
or
any
thing
above
the
Powers
of
Nature
or
Grace
.
Therefore
no
Creature
can
be
any
more
than
the
Instrument
of
working
a
Miracle
,
and
that
only
when
God
willeth
the
individual
Act
;
and
no
Creature
can
have
a
Power
to
work
Miracles
of
any
kind
,
as
the
Creature
willeth
,
or
that
God
should
work
a
Miracle
at
the
choice
of
the
Creature
,
which
were
a
Dependance
unbecoming
his
Majesty
.
We
must
not
think
that
the
Faith
of
Miracles
was
an
Arbitrary
Habit
,
as
when
Christ
said
to
his
Disciples
,
If
ye
had
Faith
as
a
grain
of
Mustard-seed
,
ye
should
say
to
this
Mountain
,
Be
removed
hence
,
and
cast
into
the
Sea
:
it
imports
no
more
,
than
that
God
at
that
time
,
for
Confirmation
of
the
Gospel
,
would
make
them
Instruments
of
some
particular
Acts
of
supernatural
Power
,
as
he
moved
them
,
yet
not
at
their
Desire
,
but
his
own
.
There
is
a
groundless
Imagination
that
hath
much
spread
it self
,
That
God
hath
given
a
Power
to
all
Men
,
or
to
all
Christians
,
to
produce
Effects
in
Creatures
,
by
their
firm
and
full
Perswasion
and
Desire
that
these
Effects
should
be
;
and
that
they
are
not
such
Effects
,
is
,
because
few
or
none
attain
to
that
Perswasion
;
and
so
the
very
Power
vanisheth
and
were
frustraneous
,
and
inconsistent
with
the
Wisdom
of
God
,
that
doth
nothing
in
vain
,
as
well
as
with
the
incommunicable
Power
of
God
.
I
pray
God
Men
would
advert
and
consider
,
what
ground
there
is
to
believe
that
God
hath
given
a
Power
to
a
Priest
or
Minister
,
that
at
his
Desire
,
so
oft
as
he
pleases
to
express
the
words
of
Consecration
of
Bread
and
Wine
in
the
Eucharist
,
the
most
stupendous
Miracles
should
then
arise
of
course
;
or
that
by
their
Consecration
the
Elements
should
have
a
Power
or
Efficacy
to
confer
Grace
,
or
otherwise
to
confirm
it
,
than
that
by
the
solemn
Preparation
of
the
Heart
,
and
the
earnest
Prayer
of
the
Creature
,
God
would
more
readily
grant
their
Desire
than
at
other
times
,
or
how
by
applying
the
Water
in
Baptism
,
at
Desire
Original
Sin
should
be
forgiven
,
or
Grace
should
be
given
;
which
incroacheth
not
only
upon
the
incommunicable
Power
of
God
,
but
upon
his
Wisdom
,
that
he
should
give
Grace
to
all
that
were
baptized
,
which
in
the
most
part
would
prove
frustraneous
by
being
lost
.
They
do
not
a
little
derogate
from
the
Omnipotence
of
God
,
who
imagine
that
the
very
Nature
and
Essence
of
a
created
Will
doth
inseparably
imply
,
that
God
cannot
otherwise
determine
it
but
by
perswading
;
yet
no
Perswasion
can
be
so
strong
but
it
can
reject
it
,
and
choose
the
contrary
,
whereby
they
fancy
that
they
can
clear
God
from
any
Accession
to
Sin
,
even
by
Permission
;
as
if
his
Purity
could
not
be
preserved
,
but
by
the
loss
of
his
Omnipotence
:
So
that
God
has
done
all
that
is
in
his
absolute
Power
to
make
every
Rational
Creature
holy
and
happy
.
Yet
the
Pretext
is
vain
:
for
it
cannot
be
imagined
,
that
God
should
be
so
mean
an
Orator
,
that
he
could
not
perswade
Men
to
go
to
all
Nations
to
preach
and
spread
Books
,
perswading
them
to
embrace
the
true
Religion
,
which
yet
he
hath
not
done
;
and
yet
he
hath
done
all
that
he
could
do
,
not
by
his
absolute
Power
,
but
by
his
regulate
Power
,
by
his
most
wise
and
holy
Decrees
.
They
might
with
more
Pretext
have
said
,
that
God
in
his
Freedom
and
Wisdom
,
had
decreed
that
he
would
make
no
farther
use
of
his
Power
,
but
by
Perswasion
;
yet
that
would
have
incorached
upon
his
Wisdom
and
Soveraignty
,
that
he
hath
made
Creatures
which
he
could
not
effectually
govern
;
so
that
it
is
without
all
ground
in
Reason
or
Revelation
,
that
he
hath
so
decreed
.
It
is
a
very
brutish
Pretence
,
that
it
were
a
brute
Power
,
and
not
rational
,
to
infuse
Habits
or
Inclinations
in
Rational
Creatures
;
seeing
these
infused
Powers
act
at
the
Judgment
and
Choice
of
Reason
,
though
in
some
cases
without
Hesitation
or
Deliberation
,
are
Creatures
perswaded
to
desire
their
own
Well-being
,
or
Parents
perswaded
to
love
their
own
Children
,
or
any
to
pity
the
injured
miserable
.
MEDITATION
VII
.
Upon
the
Oneness
of
God
.
IT
is
impossible
and
inconsistent
,
that
there
could
be
more
Gods
than
one
,
both
for
the
Omniscience
and
the
Omnipotence
of
God
;
for
God
is
capable
of
no
Imperfection
,
and
therefore
is
impassible
:
He
knows
not
by
any
outward
Impression
or
Manifestation
,
but
from
Reflection
upon
his
own
Nature
and
Decrees
,
by
which
he
knows
what
will
be
the
Effects
of
the
Capacities
he
hath
decreed
to
give
to
Creatures
,
and
by
his
own
over-ruling
them
for
his
Glory
.
Therefore
there
can
be
no
more
Decrees
but
those
which
are
in
that
Omniscient
view
;
if
there
were
any
other
,
they
could
only
be
known
by
extrinsick
Manifestations
,
wherein
God
behoved
to
be
Passive
:
So
neither
are
such
Decrees
possible
,
nor
the
Actings
of
them
,
nor
could
they
be
known
in
a
way
consistent
with
the
Divine
Perfection
.
It
is
as
evidently
inconsistent
there
could
be
more
Omnipotents
than
one
;
for
if
they
were
equal
in
Power
,
none
of
them
could
be
Omnipotent
,
for
they
could
resist
one
another
,
and
so
have
no
effectual
Power
;
and
if
they
were
unequal
in
Power
,
the
weaker
could
not
be
Omnipotent
.
The
Omniscience
and
Omnipotence
of
God
are
his
most
evident
Perfections
,
even
by
the
Light
of
Nature
;
and
his
Oneness
is
fully
and
frequently
asserted
in
Scripture
.
Scripture
hath
also
revealed
the
Trinity
in
the
Divine
Nature
,
which
is
the
Foundation
of
the
Salvation
of
the
Elect
,
carried
along
through
the
whole
Current
and
Oeconomy
of
the
Divine
Decrees
and
Dispensations
relating
to
Mankind
,
from
the
Beginning
revealing
that
the
Seed
of
the
Woman
should
bruise
the
Head
of
the
Serpent
,
and
by
all
that
is
said
of
the
Messiah
in
the
Old
Testament
,
and
of
Christ
in
both
Testaments
.
But
it
is
declared
to
be
a
Mystery
,
and
the
greatest
Mystery
,
ushered
in
with
an
unparallel'd
note
of
Attention
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Great
is
the
Mystery
of
Gidliness
,
God
manifested
in
the
Flesh.
Therefore
the
Trinity
of
Persons
must
be
consistent
with
the
Oneness
of
God
;
and
it
must
be
a
nearer
Oneness
than
that
of
Individuals
of
one
kind
,
yet
not
such
an
Oneness
as
if
there
were
but
one
Divine
Person
,
Hypostasis
,
or
Subsistence
of
the
Divine
Nature
.
It
is
too
great
Presumption
for
any
in
the
State
of
Mortality
to
determine
the
manner
of
the
Oneness
of
the
Father
,
Son
and
Eternal
Spirit
,
which
is
so
clearly
declared
a
Mystery
near
the
close
of
the
Canon
of
Scripture
,
never
unfolded
after
in
it
.
The
Trinity
hath
been
asserted
and
owned
with
the
greatest
Firmness
and
Forwardness
in
the
purest
State
of
the
antient
Christian
Church
;
and
the
least
Derogation
attempted
against
it
,
by
the
Arians
,
hath
been
condemned
with
Abhorrence
,
by
the
most
Eminent
and
Orthodox
Fathers
,
and
by
the
Determination
and
Solemn
Confession
of
Faith
by
the
Council
of
Nice
;
and
it
is
amongst
the
most
incontestably
Catholick
Doctrines
of
the
Universal
Church
,
owned
by
all
National
Societies
of
Christians
in
the
World
above
the
course
of
a
thousand
Years
.
Augustine
and
some
others
of
the
Fathers
have
attempted
to
give
some
Resemblances
of
the
Trinity
in
Unity
,
though
he
still
acknowledgeth
it
to
be
a
Mystery
they
could
not
fully
comprehend
.
So
Augustine
,
in
his
15th
Book
of
that
Treatise
he
wrote
upon
the
Trinity
,
saith
,
That
we
have
a
Representation
of
the
Generation
of
the
Son
,
by
the
Father
,
in
that
he
is
called
the
Word
of
God
;
as
all
Idea's
are
conceived
by
Words
of
the
Mind
,
so
God's
Idea
of
himself
and
his
Decrees
,
is
his
Word
essential
and
substantial
:
For
all
that
is
in
God
,
is
God
.
The
Son
is
also
the
Character
of
his
Person
,
his
Image
;
the
Brightness
of
his
Glory
,
his
Wisdom
that
was
with
him
from
Eternity
.
He
says
also
,
That
the
Procession
of
the
Holy
Ghost
is
his
Love
to
Himself
,
by
his
Idea
of
Himself
with
his
whole
Decrees
;
and
that
all
the
Persons
of
the
Trinity
are
Wise
and
Powerful
,
by
the
same
Power
and
Wisdom
,
because
they
have
but
one
Godhead
.
The
Generation
of
a
Son
doth
not
import
an
Imperfection
or
Inequality
of
the
Nature
of
the
Son
more
than
of
the
Father
;
much
less
doth
the
Generation
of
the
Eternal
Son
imply
an
Inequality
of
the
Son
with
the
Father
,
or
a
dependance
of
his
Being
from
the
Father
,
as
if
he
needed
Preservation
like
Creatures
:
Yea
all
the
Persons
are
increated
,
without
any
Cause
,
and
so
Self-existent
and
Coeternal
.
The
Errors
of
Socinians
are
much
more
abominable
than
those
of
the
Arians
;
the
Socinians
acknowledg
nothing
of
the
Son
before
he
was
conceived
in
the
Womb
of
the
Virgin
.
The
Light
of
Nature
was
ever
sufficient
to
confute
the
Multiplicity
of
Gods
,
and
to
convince
that
there
could
only
be
one
God
.
Albeit
the
Multiplicity
of
Gods
did
far
prevail
in
the
World
,
it
was
long
before
it
did
prevail
,
and
not
until
God
had
given
Men
up
to
their
own
Ways
,
because
of
their
Wickedness
against
the
clear
Light
of
Nature
:
for
they
were
given
up
to
believe
Lies
,
because
they
did
not
receive
the
Truth
(
which
by
the
Light
of
Nature
they
knew
)
in
Love
,
to
live
according
to
it
.
The
knowledg
of
one
God
was
not
alone
among
the
Hebrew
or
Jewish
Nation
,
as
the
Scripture
maketh
evident
in
Job
and
his
Friends
,
among
whom
there
was
so
much
clear
Knowledg
of
the
Divine
Perfections
,
and
even
of
a
Saviour
,
and
of
a
Resurrection
,
which
are
not
deducible
from
any
inbred
Principle
by
the
Light
of
Nature
,
and
therefore
they
could
not
want
Revelation
;
yet
we
have
no
ground
to
know
any
Communication
between
the
Hebrews
and
them
:
Neither
were
there
a
few
Persons
indued
with
that
Light
,
but
a
City
and
Common-wealth
,
having
Judges
and
Counsellors
that
sate
at
their
Gates
.
Balaam
also
knew
and
acknowledged
the
only
true
God
,
not
by
Communication
with
the
Israelites
,
there
being
a
vast
distance
and
no
Communication
between
Aram
and
Egypt
.
The
three
Wise
Men
of
the
East
,
that
were
led
by
a
Star
to
come
to
Bethlehem
when
Christ
was
born
,
could
not
possibly
by
Astrology
have
discovered
the
Birth
of
the
Mediator
;
and
therefore
did
neither
want
Revelation
nor
a
miraculous
Sign
:
Neither
is
there
any
ground
to
believe
that
they
were
Idolaters
,
but
that
they
knew
and
worshipped
the
true
God
;
and
it
is
highly
probable
that
they
were
not
the
only
Persons
of
their
Country
that
did
so
:
Yet
they
did
not
desire
(
for
ought
I
know
)
to
become
Proselytes
of
the
Jews
.
Neither
is
there
ground
to
doubt
that
Moab
or
Ammon
,
the
Sons
of
Lot
,
or
Ishmael
and
Abraham's
other
Sons
by
Keturah
,
or
Esau
,
their
nearest
Posterity
were
convinced
that
there
was
but
one
God
;
nor
could
their
Posterity
be
soon
brought
to
believe
a
Plurality
of
Gods
:
So
that
we
have
no
ground
to
doubt
that
the
Knowledg
of
the
one
God
did
long
and
largely
propagate
it self
in
the
World
,
though
through
defect
of
History
the
Particulars
be
little
known
.
I
do
not
hear
of
Idolatry
before
the
Flood
,
the
cause
of
it
in
God's
just
Judgment
is
attributed
to
Mens
corrupting
of
their
Ways
,
and
the
wickedness
of
their
Works
.
After
the
Flood
,
the
Notion
of
one
God
did
long
remain
,
as
appears
by
the
common
Name
of
Baal
,
or
Lord
,
which
was
long
almost
universal
;
and
the
several
Nations
that
worshipped
Baal
gave
him
different
Epithets
,
according
to
their
apprehension
of
his
Attributes
,
of
which
there
is
frequent
mention
in
the
Scripture
:
So
the
Moabites
God
was
Baal
,
without
addition
;
the
Sidonians
also
called
their
God
Baal
,
so
did
the
Canaanites
.
Some
Nations
called
their
God
Baal
Berith
,
that
is
,
cursing
Baal
;
others
,
Baal
Gad
,
Baal
Hamon
,
Baal
Meon
,
Baal
Peor
,
Baal
Hanan
,
Baal
Hazor
,
Baal
Hermon
,
Baal
Perazin
,
Baal
Zebub
,
the
God
of
Ekron
.
Places
also
were
denominated
from
Baal
,
as
Baal
Perazin
,
Baal
Shalisha
,
Baal
Zebub
,
Baal
Zephon
;
and
Bell
of
the
Babylonians
is
but
a
different
Dialect
of
Baal
:
but
that
which
was
the
Name
of
one
God
with
different
Epithets
,
did
easily
come
to
be
apprehended
as
so
many
Gods
,
yet
the
several
Nations
did
not
worship
many
Gods
but
their
own
.
So
after
the
Captivity
of
the
ten
Tribes
,
those
that
were
planted
in
their
places
being
plagued
,
conceived
it
was
by
the
Anger
of
the
God
of
that
Place
,
and
therefore
sent
for
the
Jewish
Priests
to
appease
him
.
The
Greeks
were
the
first
that
worshipped
many
Gods
,
and
after
them
the
Romans
;
for
then
the
Souls
of
Men
eminent
upon
Earth
were
supposed
to
be
cooptated
among
the
Gods
in
different
Orders
;
and
as
the
Nations
and
Places
had
Interest
in
them
,
they
had
Confidence
in
them
,
and
became
forgetful
of
the
true
God
.
After
arose
Images
,
and
the
relative
Honour
and
Worship
attributed
to
them
,
not
only
to
the
Images
and
Pictures
of
these
Deified
Men
,
but
also
to
those
Bodies
,
wherein
the
Gods
were
supposed
to
delight
,
and
to
reside
.
It
is
not
imaginable
,
that
so
many
Men
of
Discretion
and
Spirit
,
could
with
direct
Worship
adore
inanimate
Creatures
,
or
the
meanest
Brutes
or
Plants
,
but
that
they
thought
they
were
delightful
to
,
and
resided
in
by
Deities
;
and
so
the
Sun
,
the
Moon
,
Planets
,
came
to
be
worshipped
,
even
by
those
who
did
not
believe
that
they
had
Life
,
or
Understanding
,
or
were
Bodies
informed
by
a
Deity
,
but
that
they
were
the
Residences
thereof
;
yet
the
ignorant
Vulgar
gave
direct
Worship
thereto
.
The
Earth
also
was
worshipped
,
and
particular
Mountains
,
Vallies
,
Rivers
,
Islands
,
where
evil
Spirits
had
appeared
;
but
where
they
had
fixed
Oracles
,
they
liked
better
to
have
the
Worship
immediate
to
themselves
,
as
more
congruous
to
Human
Reason
,
and
more
difficult
to
be
disswaded
.
The
Vulgar
did
not
so
soon
give
direct
Worship
to
Pictures
,
as
to
Statues
representing
these
imagined
Deities
to
the
Life
,
not
only
in
the
shape
of
Man
,
but
in
other
terrible
Shapes
,
in
which
the
Devils
did
appear
,
as
hath
lately
been
evident
among
the
Savage
People
in
America
,
who
have
their
evil
Gods
,
who
appear
in
Bodies
of
terrible
Aspect
,
and
oft-times
severely
beat
them
,
and
therefore
they
worship
them
with
howling
and
great
Terror
.
Other
evil
Spirits
transformed
themselves
into
Angels
of
Light
,
and
appeared
benign
and
favourable
both
to
attain
their
Adoration
and
Trust
;
and
both
pretended
an
Omniscience
,
and
gave
Responses
of
the
most
uncertain
and
important
Events
of
which
they
had
most
probable
Conjectures
,
knowing
the
Interests
and
Inclinations
of
those
Persons
who
had
Rule
in
publick
Affairs
,
and
on
whom
they
had
Influence
;
and
in
other
things
,
giving
dark
or
dubious
Responses
which
might
be
applied
to
any
Event
.
The
Insolence
also
of
some
powerful
Men
made
them
affect
to
be
adored
,
and
esteemed
Gods
,
which
the
Heathen
Roman
Emperors
frequently
did
;
and
some
of
the
most
flagitious
of
them
were
so
impudent
,
as
to
be
adored
when
alive
,
and
at
distance
,
and
had
Temples
and
Altars
consecrated
to
them
.
The
misapplied
Gratitude
to
the
Inventers
of
those
things
that
are
of
great
and
common
use
to
Mankind
,
or
those
who
were
admired
for
their
Dexterity
in
Government
,
or
Gallantry
in
War
,
gave
their
Ghosts
the
Esteem
to
be
accounted
Gods
,
Demi-Gods
,
or
Heroes
,
unto
which
evil
Spirits
were
very
concurring
so
to
seduce
.
The
Poets
with
their
Poetical
Fictions
,
and
the
Pleasantness
of
their
Verses
,
did
powerfully
work
upon
the
Imaginations
of
People
,
and
thereby
radicate
and
increase
the
Belief
of
these
Absurdities
;
yet
they
kept
still
a
Distinction
and
Subordination
to
the
great
God
,
whom
they
called
Zeus
,
as
the
Fountain
of
Life
.
They
did
also
attribute
to
their
Gods
the
greatest
Vices
and
Infirmities
of
Men
,
as
Sleeping
,
Recreation
,
Consultation
,
Faction
,
Intrigues
,
Quarrels
,
and
not
only
upon
their
own
Interest
,
but
as
they
partied
different
Nations
and
Persons
:
The
more
judicious
counted
these
but
Fables
;
and
though
few
durst
express
their
Mind
of
the
only
true
God
,
for
danger
of
the
seduced
Rabble
,
yet
many
of
the
Philosophers
did
.
There
were
few
of
these
false
Gods
that
had
the
Dedication
of
Temples
,
but
were
worshipped
at
Rivers
,
Mountains
or
other
places
,
from
which
Voices
or
some
extraordinary
Signs
were
heard
or
seen
there
;
at
last
it
came
to
that
height
of
Absurdity
,
that
all
believed
that
wheresoever
they
would
make
up
an
Image
,
or
a
Statute
,
a
Deity
would
take
up
Residence
there
,
and
be
their
Protector
,
and
answer
their
Prayers
.
Yea
the
ruder
sort
ador'd
Stocks
and
Stones
,
and
the
vilest
of
Creatures
,
as
Deities
,
without
the
Opinion
of
any
resident
Spirit
;
so
that
not
only
every
Nation
,
but
every
City
and
Family
had
their
different
Gods
.
These
Abominations
came
to
that
height
,
that
the
World
became
asham'd
and
wearied
of
them
,
and
would
have
quit
them
,
if
their
Priests
,
who
had
Honour
and
Profit
by
them
,
had
not
co-operated
with
evil
Spirits
to
support
them
.
The
Romans
made
it
an
Interest
of
State
to
acknowledg
the
Deities
of
all
the
Nations
that
they
subdued
,
the
better
to
keep
them
under
Obedience
.
It
was
not
Reason
,
but
Interest
that
supported
the
Plurality
of
Gods
.
The
Silver-smiths
of
Ephesus
did
with
Tumult
and
Fury
cry
up
Diana
of
the
Ephesians
,
but
their
Leader
did
more
ingenuously
tell
those
of
his
Trade
,
than
the
rest
of
the
Multitude
,
that
by
making
the
Shrines
of
Diana
they
had
their
Wealth
.
In
this
Condition
was
the
World
(
except
among
the
Jews
,
where
Religion
was
turned
to
a
meer
Formality
,
and
corrupted
with
Man's
Inventions
,
pretended
to
be
Divine
Traditions
)
when
Christ
came
to
bring
Life
and
Immortality
to
light
,
which
did
hardlier
obtain
with
the
Jews
than
with
the
Gentiles
,
who
were
become
so
irrational
in
their
Worship
;
and
therefore
the
great
Apostle
of
the
Gentiles
doth
not
make
use
of
Signs
and
Miracles
,
but
of
Reason
and
the
Light
of
Nature
,
to
convince
them
to
know
the
only
true
God
:
For
they
sought
Wisdom
,
but
the
Jews
could
not
be
convinced
without
Miracles
,
to
forsake
their
Ceremonial
Worship
,
which
they
became
grosly
to
mistake
,
as
if
it
had
been
a
perpetual
Institution
,
sufficient
of
it self
to
purge
away
Sin
.
So
the
Light
of
Nature
concerning
the
only
true
God
revived
and
made
way
for
the
Gospel
,
whereby
the
Multiplicity
of
Gods
is
no
where
to
be
found
but
among
the
barbarous
Nations
,
who
kept
no
Correspondence
or
Commerce
with
the
rest
of
the
World
,
such
as
the
wildest
Tartars
,
the
Chineses
,
Japoneses
and
Americans
.
The
clearing
up
of
the
true
meaning
of
the
Old
Testament
from
the
Jews
fond
Mistake
of
the
Prophecies
of
the
Messia
,
convinced
many
even
by
the
Light
of
Nature
,
that
God
behoved
to
be
just
;
but
if
,
without
Satisfaction
to
his
Justice
,
he
could
have
pardoned
one
Sin
,
he
might
have
also
pardoned
all
Sin
,
and
so
have
been
without
Punitive
Justice
:
therefore
there
was
necessity
that
the
Messiah
ought
to
suffer
for
Sinners
.
The
Antiquity
and
the
Reasonableness
of
the
Christian
Religion
,
broke
much
of
the
Obstinacy
both
of
the
Jews
and
Gentiles
;
and
the
Grace
of
God
so
far
prevailed
,
that
a
great
part
of
the
World
imbraced
and
cleaved
unto
the
Christian
Religion
upon
its
own
account
,
not
only
without
,
but
against
all
Worldly
Interest
,
in
that
they
did
even
exceed
in
the
desire
of
Martyrdom
.
But
when
the
Roman
Emperors
accepted
of
,
and
established
the
Christian
Religion
,
whereby
worldly
Interests
did
attend
it
;
in
a
short
time
the
Roman
Empire
(
which
then
did
extend
it self
to
the
far
greatest
part
of
what
was
known
to
be
habitable
of
the
World
)
in
a
great
part
received
it
more
as
the
Law
of
the
Empire
,
than
as
the
Law
of
Christ
,
and
were
instrumental
to
make
it
look
as
like
the
Pagan
Superstition
as
they
could
,
whereby
great
Corruption
both
in
Opinion
and
Practice
did
ensue
.
In
place
of
the
Heathenish
Sacrifices
the
Eucharist
was
made
the
Sacrament
of
the
Altar
,
the
Presbyters
were
made
Priests
;
and
in
place
of
the
Heathens
Demi-Gods
,
came
the
Canonized
Saints
,
and
not
only
their
Ghosts
in
Heaven
,
but
the
Relicks
of
their
Bodies
upon
Earth
were
brought
in
to
share
with
God
in
Adoration
,
without
any
other
but
a
verbal
Distinction
;
for
both
Prayers
and
Praises
were
plentifully
perform'd
to
them
,
and
multitudes
of
Temples
dedicated
to
them
.
Albeit
Peter
even
when
present
would
not
suffer
Cornelius
to
kneel
before
him
,
nor
Paul
and
Barnabas
those
who
offered
to
sacrifice
to
them
,
convincing
them
with
that
one
Reason
,
That
they
were
Men
:
Nor
would
the
glorious
Angels
accept
of
such
Service
,
as
being
fellow-Servants
.
None
of
these
did
insist
with
a
Distinguo
,
that
they
were
not
worshipping
them
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
neither
is
there
any
Precept
,
or
one
Example
in
all
the
Scripture
,
of
praying
to
an
absent
Creature
.
I
know
nothing
can
be
pretended
,
but
that
when
the
Scripture
was
published
there
was
no
canonizing
of
Saints
;
and
it
's
very
far
from
evidence
,
that
all
who
were
canonized
,
were
truly
Saints
,
much
less
that
their
supposed
Relicks
were
true
;
if
then
Men
be
worshipping
some
damned
Spirits
,
if
that
be
not
Idolatry
I
know
what
can
be
;
but
there
is
no
ground
of
Confidence
that
no
Pope
hath
err'd
in
canonizing
,
which
being
a
matter
of
Fact
,
they
do
not
pretend
Infallibility
in
it
.
I
wish
these
Men
would
seriously
consider
,
how
it
is
possible
to
shun
the
attributing
of
the
incommunicable
Perfections
of
God
to
Creatures
,
the
same
Hours
of
publick
Devotion
being
common
through
that
whole
Saint-worshipping
Church
.
If
some
Millions
be
at
once
praying
to
the
same
Saint
,
can
meer
Human
Nature
be
raised
to
that
height
to
hear
all
those
at
once
?
when
there
is
not
the
least
ground
to
believe
that
they
can
hear
any
one
of
them
:
And
suppose
their
groundless
Invention
,
that
they
see
all
in
speculo
Trinitatis
,
yet
they
cease
not
to
be
such
a
Multitude
reflected
to
their
Knowledg
at
once
;
so
that
they
must
make
them
Gods
,
or
else
they
must
acknowledg
themselves
Idolaters
.
And
on
their
own
Grounds
it
is
yet
more
strange
,
that
they
wholly
neglect
Abraham
,
Isaac
and
Jacob
,
Job
,
Samuel
and
Daniel
,
whom
God
hath
singled
out
as
the
strongest
Intercessors
,
and
Moses
and
Aaron
,
whom
God
hath
canonized
,
the
Scripture
calling
him
the
Saint
of
God
.
If
any
Creature
were
to
be
worshipped
in
absence
,
there
were
most
to
be
said
for
worshipping
Angels
,
which
yet
is
expresly
forbidden
,
and
with
the
same
Breath
all
Worship
which
God
hath
not
required
.
As
the
Heathens
divided
among
their
Gods
the
several
Offices
by
which
they
might
be
useful
to
Men
;
so
they
do
exceed
them
in
attributing
to
particular
Saints
their
several
Offices
,
not
only
to
Men
,
but
to
Beasts
,
to
all
the
parts
of
Men
,
and
all
their
Diseases
,
without
the
least
Pretext
of
Reason
:
they
do
not
pretend
(
even
by
their
unwritten
Traditions
)
that
God
hath
declared
any
such
thing
,
or
that
these
Saints
have
so
declared
;
so
that
they
must
not
only
order
all
the
Saints
upon
Earth
,
but
all
the
Saints
in
Heaven
.
If
the
Saints
be
adorable
,
how
comes
it
that
every
one
adores
what
Saint
he
pleases
,
and
neglects
the
rest
?
And
by
what
Warrant
do
they
assign
them
their
Tasks
,
if
it
were
their
Duty
to
worship
all
,
as
they
do
some
?
The
Burden
of
the
Jewish
Ceremonies
were
a
small
matter
to
theirs
.
The
Singularity
of
the
Deity
is
not
incroached
upon
by
the
blessed
Trinity
,
being
in
Unity
in
one
individual
God
,
as
the
Word
of
God
hath
fully
expressed
it
.
It
is
indeed
a
Mystery
,
for
the
Knowledg
of
which
we
have
no
inbred
Principle
,
but
it
is
a
proper
Object
of
our
Faith
:
In
many
Points
of
the
Christian
Religion
,
the
Light
of
Nature
goeth
a
great
length
in
the
way
of
Science
,
by
a
rational
Deduction
from
self-evident
Principles
;
and
the
exact
Harmony
between
the
Light
of
Nature
and
the
Scripture
,
gives
a
mutual
Confirmation
of
the
truth
of
both
,
yet
both
are
rather
Science
than
Faith
,
until
God
by
his
free
Grace
endue
Men
with
a
sense
of
Spiritual
Things
,
which
the
natural
Man
cannot
discern
,
because
by
Nature
he
hath
not
that
Sense
by
which
they
are
perceivable
.
There
might
have
been
other
Objects
of
Sense
,
and
other
Senses
of
these
Objects
,
and
therefore
we
need
not
think
it
strange
,
that
God
giveth
a
new
inward
Sense
to
the
Regenerate
only
,
by
which
they
believe
the
Trinity
in
Unity
,
and
the
Incarnation
of
the
Son
of
God
,
the
Covenant
of
Redemption
and
Grace
,
the
Mediator's
willing
and
free
Submission
of
himself
to
suffering
in
his
Human
Nature
even
to
Death
for
Man
,
that
God's
Justice
might
so
be
satisfied
,
and
his
Purity
and
Abhorrence
of
Sin
vindicated
;
that
free
electing
Love
might
take
place
,
in
which
the
Elect
could
attribute
nothing
to
themselves
,
but
all
unto
the
free
Grace
of
God
.
The
Light
of
Nature
doth
or
may
perswade
all
Men
,
that
God
is
merciful
to
penitent
Sinners
,
and
yet
that
he
is
also
essentially
just
;
and
if
it
could
have
consisted
with
his
Justice
,
without
Satisfaction
thereto
,
to
pardon
one
Sin
,
there
could
be
no
reason
why
to
pardon
one
more
than
another
,
and
therefore
God
might
have
been
without
Punitive
Justice
.
Justice
also
differs
from
Benignity
,
that
it
keeps
a
just
Proportion
between
the
Sin
and
the
Punishment
;
and
therefore
if
all
Sinners
deserved
Exclusion
from
God's
Favour
,
none
of
them
could
satisfy
for
himself
,
much
less
could
any
one
receive
Pardon
and
Reconciliation
by
the
Sufferings
of
all
the
rest
:
but
here
the
sharpest
Natural
Reason
is
confounded
and
left
in
the
dark
till
Revelation
and
Faith
step
in
,
discovering
the
Mediator
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whose
Humanity
made
him
capable
to
suffer
,
and
the
Dignity
of
his
Person
gave
his
Suffering
an
infinite
Value
,
and
the
outward
Revelation
of
it
might
induce
a
strong
Perswasion
,
that
supposing
God
had
so
done
,
the
Consequence
were
good
,
and
that
it
were
likely
that
he
had
so
done
;
but
to
have
a
true
Faith
and
full
Perswasion
of
it
upon
Tradition
written
or
unwritten
,
requires
more
than
Reasoning
can
infer
.
Hence
it
is
,
that
Compulsion
is
adhibited
for
Religion
so
far
as
the
clear
Light
of
Nature
goeth
,
because
there
is
the
strongest
Evidence
beyond
any
other
natural
Duty
,
in
which
none
are
spared
from
Coaction
and
Punishment
,
but
they
are
rather
heightened
by
pretending
the
want
of
Perswasion
,
because
the
Light
of
Nature
is
full
and
clear
;
and
the
diverting
the
Thoughts
,
or
shutting
the
Eyes
of
the
Understanding
can
no
more
excuse
,
than
if
a
Man
should
deny
that
there
were
Light
at
Mid-day
,
because
he
would
not
open
his
Eyes
to
let
it
enter
.
But
we
are
not
in
that
Capacity
as
to
supernatural
Light
;
and
therefore
it
is
both
against
Religion
and
Humanity
,
to
compel
Men
to
supernatural
and
institute
Religion
,
where
they
believe
not
these
revealed
Principles
,
from
which
ordinary
Capacities
cannot
refuse
clear
Inferences
which
require
not
long
Deductions
.
Those
who
pretend
the
Unity
against
the
Trinity
of
the
Deity
,
because
they
cannot
comprehend
it
,
must
deny
the
Incomprehensibility
of
God
,
which
his
Word
so
often
asserts
,
yea
the
whole
Tenor
of
the
Word
:
And
their
pitiful
Evasions
do
too
strongly
evidence
,
that
they
only
own
the
Scriptures
lest
they
should
be
odious
,
and
that
they
have
no
more
than
Natural
Religion
,
but
not
the
Christian
Religion
,
because
they
imagine
God
can
forgive
Sin
without
all
Satisfaction
to
his
Justice
;
which
is
against
the
Light
of
Nature
,
which
can
neither
admit
of
an
injurious
God
,
nor
of
a
Justiceless
God
.
Those
who
from
the
Trinity
wave
all
Reasons
against
a
carnal
Presence
in
the
Eucharist
,
as
if
they
were
resolved
either
to
keep
both
,
or
quit
both
,
do
too
much
strike
at
the
Foundation
of
Christianity
,
there
being
no
Parity
,
Consequence
,
or
Connexion
betwixt
the
two
.
The
Trinity
is
the
Fountain
of
the
only
true
and
saving
Religion
,
whose
Branches
and
Streams
run
through
the
whole
Scripture
;
Can
the
literal
Interpretation
of
one
Expression
,
never
re-iterated
,
never
inculcated
in
all
the
Scripture
,
pretend
like
Evidence
?
where
the
contrary
Sense
is
evident
,
That
whosoever
eateth
the
Flesh
,
and
drinketh
the
Blood
of
Christ
,
shall
never
perish
;
therefore
it
cannot
be
a
carnal
eating
or
drinking
of
the
Body
and
Blood
of
Christ
,
which
is
to
be
understood
in
that
Sacrament
,
which
wicked
Men
are
capable
of
,
as
they
acknowledg
.
MEDITATION
VIII
.
Upon
God's
Freedom
.
I
Have
no
doubt
that
God
must
be
free
;
but
the
many
subtile
Contests
among
the
Learned
concerning
Freedom
or
Liberty
,
have
made
so
many
Distinctions
of
Liberty
,
that
I
must
consider
them
before
I
can
distinctly
know
the
Freedom
of
God
.
Freedom
is
a
Relative
Term
,
and
doth
imply
something
from
which
,
and
something
to
which
a
Being
is
free
:
As
,
1.
From
Constraint
,
whereby
I
understand
a
Force
or
Power
,
making
any
thing
act
contrary
to
its
free
Choice
or
Inclination
.
2.
From
Restraint
,
whereby
any
thing
is
hinder'd
to
do
that
which
by
Choice
or
natural
Inclination
it
might
do
;
both
these
relate
either
to
Acts
,
or
to
the
Power
of
Acting
:
that
which
is
under
no
present
Force
,
is
so
actually
free
,
but
is
not
absolutely
free
,
because
it
may
be
forced
;
but
Opposition
or
Resistance
doth
not
abate
Freedom
,
unless
at
least
it
can
diminish
the
Effect
of
the
Power
of
that
which
is
free
.
Thus
God
must
be
absolutely
free
,
because
there
neither
is
nor
can
be
any
thing
that
could
abate
the
full
Effect
of
his
Power
.
The
second
Distinction
of
Freedom
,
is
not
in
respect
of
extrinsick
Force
,
but
of
intrinsick
Propension
,
whereby
any
thing
cannot
alter
its
own
Power
,
or
the
Effect
of
it
,
either
because
it
is
void
of
Perception
,
and
so
cannot
know
when
and
where
to
alter
its
Activity
;
thus
all
Creatures
which
have
any
Activity
act
,
except
those
which
are
sensible
;
so
Fire
cannot
determine
its
own
Activity
,
tho
it
may
be
restrained
:
or
constrained
,
and
in
this
sense
Brutes
have
some
kind
of
Freedom
,
because
they
act
variously
,
tho
they
be
neither
restrained
nor
constrained
,
and
so
they
determine
their
own
Power
,
according
to
the
Impressions
on
their
Sense
,
Memory
,
or
Imagination
:
Albeit
(
according
to
their
Opinion
that
think
they
have
no
Perception
)
they
act
as
inanimate
Creatures
;
yea
some
deny
all
Activity
to
Creatures
,
but
commonly
Liberty
is
opposed
to
natural
Necessity
.
The
third
Distinction
of
Freedom
,
is
in
respect
of
voluntary
Necessity
,
whereby
Rational
Beings
are
free
from
absolute
Necessity
,
by
which
they
act
not
as
Brutes
,
but
upon
comparing
the
things
eligible
,
they
can
only
choose
or
act
one
way
.
Thus
I
perceive
in
my self
,
and
believe
that
all
others
so
do
,
that
I
can
choose
nothing
but
under
the
Appearance
of
some
Goodness
:
I
cannot
choose
my
own
Misery
;
or
if
it
fall
in
my
Consideration
,
I
cannot
but
desire
my
own
Happiness
;
and
I
am
sure
I
am
not
in
these
so
free
as
in
other
things
,
to
which
I
have
a
natural
habitual
Propension
,
that
will
ordinarily
prevail
tho
not
always
,
and
which
may
be
eradicate
,
as
the
other
cannot
;
as
the
Good-will
to
Children
,
the
Reverence
of
the
eminently
Excellent
,
the
Compassion
of
the
Oppressed
.
The
fourth
Distinction
of
Freedom
,
is
from
the
Prepossession
of
those
strong
Propensions
,
which
are
like
the
Instincts
of
Brutes
;
but
these
do
not
exclude
Freedom
,
but
diminish
and
burden
it
:
for
there
are
sometimes
Acts
contrary
to
these
Propensions
,
and
therefore
there
is
no
singular
Act
but
might
also
be
contrary
;
yet
while
these
Propensions
remain
,
the
whole
Acts
can
never
be
contrary
,
and
therefore
as
to
the
Prevalence
the
Creature
is
not
free
:
for
there
is
a
kind
of
Impossibility
to
do
that
always
which
sometimes
can
be
done
:
As
he
who
shooting
at
a
Mark
,
and
hits
it
once
,
hath
the
same
Powers
by
which
he
may
at
any
time
hit
it
again
,
and
yet
it
is
impossible
that
he
should
so
do
a
thousand
times
on
end
;
and
therefore
it
's
necessary
that
he
should
not
so
hit
it
,
at
least
it
is
certain
by
a
moral
Certainty
,
because
God
could
so
influence
him
as
ever
to
hit
it
.
Thus
it
's
said
,
Can
the
Leopard
change
his
Spots
?
no
more
can
ye
who
are
accustomed
to
do
evil
,
learn
to
do
well
.
Liberty
then
must
be
a
Power
to
determine
and
choose
,
which
cannot
be
hindered
by
extrinsick
Force
,
or
intrinsick
Necessity
,
which
may
be
three
ways
.
First
,
When
there
is
a
meer
Indifferency
,
and
the
Chooser
is
in
aequilibrio
compared
to
a
Ballance
,
wherein
neither
Scale
doth
decline
,
but
both
are
in
the
level
,
and
this
is
called
the
Liberty
of
Indifferency
,
when
there
is
no
Reason
or
Motive
for
the
one
part
of
the
Question
to
be
determined
more
than
for
the
other
:
As
when
one
hath
a
Choice
of
two
things
so
like
,
that
he
can
find
no
difference
,
and
therefore
his
Liberty
in
choosing
is
a
Liberty
of
Indifferency
:
As
if
two
Pounds
of
the
same
Mass
of
purified
Gold
or
Silver
of
the
same
Shape
be
set
before
a
Man
at
equal
distance
,
with
Power
to
choose
either
,
he
will
be
troubled
with
his
Freedom
,
and
would
be
glad
any
other
might
determine
him
,
or
that
a
Lot
might
determine
him
,
and
he
will
endeavour
to
pretend
some
Motive
of
Preference
;
as
if
he
thinks
the
one
nearer
,
to
choose
the
nearer
,
or
that
which
is
on
the
Right-hand
,
as
nearer
the
working
Hand
,
or
that
on
which
the
Acies
Oculi
first
falls
.
The
second
Freedom
is
,
where
the
Scales
are
not
level
,
but
the
one
preponderates
,
yet
so
that
he
who
chooseth
hath
Strength
to
bring
the
Scales
to
the
level
;
for
if
he
cannot
,
there
is
no
Freedom
,
as
in
the
choice
of
Good
or
Happiness
:
If
the
declining
Ballance
be
superable
,
there
is
a
difference
if
any
Inequality
be
in
the
Scales
;
for
then
that
Inequality
will
be
constant
,
tho
the
Weights
put
in
the
Scales
be
equal
,
which
represents
the
Choice
where
there
is
Prepossession
by
natural
Propension
or
Habit
;
if
the
superable
Inequality
be
in
the
Weights
put
in
the
Scales
,
the
choice
of
the
weightier
will
be
with
some
more
pleasure
than
the
choice
of
the
other
;
and
thence
arises
a
Freedom
with
Inclination
,
and
a
Freedom
against
Inclination
,
and
a
Freedom
without
either
,
which
is
the
Freedom
of
Indifferency
.
To
illustrate
this
Distinction
of
Freedom
,
I
consider
Adam
in
his
Innocency
,
choosing
the
Fruit
of
the
same
allowed
Tree
in
Paradise
,
he
could
not
find
a
Difference
among
them
all
,
and
so
his
Choice
was
free
by
Indifferency
.
But
suppose
the
Fruit
of
the
forbidden
Tree
did
more
provoke
the
Appetite
than
any
other
,
as
it
's
like
it
did
,
both
from
Eve's
words
,
and
because
it
imports
little
Devotion
to
God
when
there
is
a
meer
Indifferency
:
Therefore
at
the
first
view
,
the
natural
Affection
would
incline
to
the
forbidden
Fruit
,
tho
it
might
easily
have
been
overcome
,
by
minding
Gratitude
to
God
who
did
forbid
it
,
and
the
Penalty
of
the
Breach
of
that
Command
:
Therefore
the
Choice
of
eating
the
forbidden
Fruit
was
with
Inclination
,
but
the
Choice
of
forbearing
it
,
had
been
against
the
Inclination
of
the
sensible
,
but
with
the
Inclination
of
the
rational
Appetite
.
Before
the
Fall
,
Adam
had
the
Scales
of
Good
and
Evil
superable
,
but
after
the
Weight
of
Sin
made
it
insuperable
to
him
,
and
to
all
his
sinful
Posterity
,
till
they
were
restored
by
Grace
,
then
the
Inclination
became
superable
,
but
the
Choice
of
Good
is
ordinary
contrary
Inclination
;
yet
there
is
still
in
things
meerly
indifferent
,
a
Liberty
of
Indifferency
,
but
in
the
State
of
Glory
there
shall
be
always
a
Choice
of
Inclination
,
which
through
the
Grace
and
Power
of
God
shall
never
alter
.
There
is
no
small
Contention
among
different
Perswasions
concerning
the
Freedom
of
Men
,
whether
in
Mortality
they
have
any
Freedom
,
and
in
what
Subject
it
resides
,
whether
in
the
Understanding
,
the
Will
,
or
the
Affections
:
Some
will
have
Man
to
have
a
Freedom
in
all
things
,
and
that
it
is
essential
to
the
Will
,
that
God
cannot
determine
it
by
infusing
any
Habit
or
Inclination
,
but
by
Perswasion
,
which
it
may
effectually
resist
and
reject
.
Others
attribute
a
Freedom
to
Man
in
indifferent
things
,
and
in
the
choice
of
one
Sin
rather
than
another
,
and
in
the
forbearing
or
not
forbearing
a
particular
Act
of
Sin
;
but
that
before
Grace
supervening
,
there
is
a
moral
Impossibility
of
doing
any
good
and
holy
Work
,
and
never
a
Freedom
against
the
Divine
Influence
,
which
may
be
sufficiently
proved
by
Reason
and
Revelation
,
but
it
is
not
proper
here
to
be
debated
.
All
do
agree
that
a
Man
is
not
fully
free
as
to
his
outward
Acts
,
which
are
liable
to
Restraint
and
Constraint
,
and
there
is
thence
no
small
Influence
on
the
inward
Acts
;
for
thereby
Self-love
excludes
the
thoughts
of
these
Motives
which
are
opposite
to
Force
in
doubtful
things
;
but
in
things
evident
and
certain
,
no
extrinsick
Force
can
alter
or
hinder
the
inward
Impressions
or
Acts
,
but
the
more
a
Man
is
constrained
or
restrained
,
the
opposite
Desire
is
the
stronger
,
tho
outward
Dissimulation
be
procured
.
Then
comes
the
Question
,
In
what
inward
Faculty
or
Power
Liberty
resides
?
Some
place
it
in
the
Affections
,
when
they
become
pliable
to
the
Will
;
some
in
the
Will
only
without
Dependance
on
the
Understanding
,
but
that
the
Will
commands
the
Understanding
,
if
not
what
to
judg
,
at
least
when
to
judg
,
or
think
:
Others
place
it
in
the
Will
with
Subordination
to
the
last
Judgment
,
determining
that
it
's
now
fit
to
act
or
forbear
.
But
where
there
can
be
no
real
or
imaginable
Difference
,
the
Mind
doth
not
by
a
positive
Act
suspend
its
Choice
,
but
privatively
cannot
choose
,
because
there
can
be
no
Judgment
of
Preference
;
but
that
which
appeareth
indifferent
,
may
with
more
Attention
and
Meditation
appear
not
indifferent
.
Some
also
place
Liberty
all
in
the
Understanding
;
yea
some
apprehend
the
Will
to
be
nothing
different
from
the
last
Act
of
the
Understanding
,
determining
what
is
fit
to
be
chosen
,
done
,
or
forborn
at
the
time
of
the
Resolution
.
I
need
not
now
insist
in
discussing
these
,
but
I
conceive
the
Enumeration
is
not
full
;
for
there
are
some
Acts
which
are
neither
from
a
Power
in
the
Understanding
,
Will
,
or
sensible
Appetite
,
but
are
immediately
subjected
in
the
Soul
or
Spirit
,
as
Pleasure
,
Grief
or
Pain
,
which
result
from
the
Perception
of
certain
Objects
,
and
are
not
the
Acts
but
the
Objects
of
the
Understanding
,
Will
and
Appetites
,
yet
certainly
are
Acts
of
the
Soul
;
such
are
all
the
Acts
which
the
School-men
call
actus
suppositi
:
and
therefore
a
Man
is
only
simply
free
,
when
he
is
neither
outwardly
nor
inwardly
overpowered
;
and
yet
that
Freedom
can
neither
be
an
Act
of
his
Understanding
or
Appetite
,
for
these
being
unchanged
,
outward
Force
may
hinder
his
Freedom
.
The
Understanding
is
a
contemplative
,
but
not
an
active
Power
:
The
Will
or
Appetite
cannot
compare
,
and
so
cannot
prefer
one
thing
to
another
;
but
the
Spirit
by
the
Understanding
perceives
and
compares
,
and
the
Spirit
chooseth
by
the
Will
;
for
it
understands
by
the
Understanding
,
and
wills
by
the
Will.
The
Will
of
Creatures
hath
no
Activity
without
it self
,
and
cannot
suspend
the
Judgment
,
unless
the
Judgment
be
unclear
and
suspend
it self
,
in
not
concluding
what
is
best
to
do
or
forbear
;
yet
may
it
determine
what
is
best
to
profess
,
or
to
prosecute
by
Meditation
,
or
by
Action
.
I
shall
now
return
to
the
Freedom
of
God
,
which
can
no
otherwise
be
known
but
by
Revelation
,
or
by
Reason
from
his
Works
:
Hence
it
is
evident
,
that
God
doth
not
act
all
that
he
could
by
his
absolute
and
infinite
Power
;
for
then
there
should
be
continual
and
infinite
Alterations
of
all
Creatures
,
new
Worlds
should
be
every
moment
created
,
and
those
that
were
created
annihilated
;
new
Kinds
,
new
Individuals
,
new
Perfections
should
be
continually
multiplied
and
destroyed
:
Therefore
God
doth
not
act
by
an
intrinsick
Necessity
,
but
determines
the
Effects
of
his
own
Omnipotence
.
This
may
confute
their
vain
Curiosity
,
who
enquire
,
why
God
did
not
sooner
create
the
World
?
Why
he
created
but
one
World
?
Why
no
more
Kinds
?
no
more
Individuals
?
no
more
Perfections
?
And
thence
are
brought
to
conjecture
,
that
there
must
be
more
Men
than
are
upon
this
little
Clod
of
Earth
,
not
descending
from
Adam
,
and
it
may
be
not
by
Generation
,
yet
in
other
things
like
to
us
,
which
may
be
without
Sin
,
as
the
Angels
,
and
live
upon
the
Moon
,
or
other
dark
Planets
,
like
the
Earth
;
yet
still
Millions
of
these
would
have
no
Proportion
to
the
Infinite
Power
of
God
:
therefore
Creation
must
be
an
Act
of
God's
Freedom
of
Indifferency
,
and
so
must
be
the
Life
and
Endurance
of
the
brute
and
inanimate
Creatures
;
and
there
is
no
Parity
in
God's
acting
in
these
,
and
in
the
Acts
of
his
Justice
,
and
of
his
other
Moral
Perfections
.
They
are
more
brutish
that
imagine
any
Creature
to
have
had
its
Being
from
God
by
Necessity
or
Emanation
,
as
many
have
thought
the
World
to
have
so
been
eternally
from
God
,
which
would
also
import
that
God
hath
not
Power
to
create
more
than
he
hath
created
,
or
less
than
he
hath
created
,
which
some
have
been
so
absurd
as
to
imagine
;
besides
those
that
quibble
upon
the
Impossibility
of
any
other
thing
in
respect
of
the
Decrees
.
Seeing
God
executeth
all
his
Decrees
by
his
sole
Will
,
his
Will
must
be
necessarily
distinct
from
his
Omniscience
,
or
any
Act
of
his
Judgment
in
which
he
differs
from
all
Creatures
,
whose
Will
alone
hath
no
extrinsick
Operation
.
God's
Freedom
in
the
Acts
of
his
Moral
Perfections
,
are
not
by
Indifferency
,
but
commonly
by
Inclination
,
and
yet
are
free
from
absolute
Necessity
,
albeit
not
from
conditional
Necessity
,
or
necessary
Consequence
;
for
so
whatsoever
is
acted
while
it
is
acting
is
necessarily
acted
,
not
simply
,
but
conditionally
,
because
it
cannot
be
both
acted
and
not
acted
at
once
.
So
also
all
the
Acts
of
God's
Moral
Perfections
become
conditionally
necessary
,
by
his
immutable
Decree
or
Promise
,
and
some
others
are
necessary
by
the
Congruity
with
his
Natural
Perfections
:
Therefore
he
hath
said
that
he
cannot
deny
himself
,
not
in
relation
to
his
Existence
,
but
to
his
Perfections
;
and
therefore
tho
he
hath
Strength
and
Force
sufficient
for
the
contrary
Acts
,
yet
he
will
certainly
and
unchangeably
ever
act
as
is
becoming
and
worthy
of
his
natural
Divine
Perfections
,
and
therefore
he
hath
said
,
that
it
is
impossible
for
God
to
lie
.
Revelation
gives
us
Evidence
,
that
some
of
God's
Actings
are
not
so
with
his
Inclinations
as
others
;
so
it
is
said
of
his
Punitive
Justice
,
That
it
is
his
strange
Work
,
and
that
he
delights
not
in
the
Death
of
a
Sinner
,
and
that
he
delighteth
in
Mercy
above
all
his
Works
.
There
is
an
evident
difference
between
the
Acts
of
God's
Justice
and
his
Truth
,
and
between
his
Bounty
and
Mercy
;
his
Truth
is
precise
without
all
Latitude
,
his
Justice
holdeth
exact
Proportion
with
deserving
;
but
his
Bounty
and
Mercy
have
no
Bounds
,
nor
any
respect
to
deserving
:
And
therefore
his
Grace
is
free
by
way
of
Eminence
,
as
being
more
free
than
his
Justice
and
Truth
.
I
know
some
make
no
difference
between
Liberty
and
Spontaneousness
,
and
make
it
consist
with
absolute
Necessity
,
and
that
such
is
the
desire
of
Happiness
,
which
some
think
the
freest
Act
,
but
without
ground
:
for
then
the
brute
Creatures
should
yet
be
more
free
than
the
rational
,
and
the
inanimate
than
these
;
and
the
Difficulty
is
not
loosed
by
adding
a
rational
Spontaneousness
,
that
is
,
which
follows
an
antecedent
Judgment
,
for
then
there
were
no
place
for
Justice
,
Rewards
or
Punishments
,
and
yet
Rewards
are
greatest
when
the
good
Acts
are
most
against
Inclination
:
There
is
no
Reward
or
Punishment
for
indifferent
Choices
,
scarce
any
Reward
for
the
desire
of
Happiness
,
little
for
the
Compassion
of
the
miserable
,
less
for
the
Love
of
Children
,
Self-love
,
and
others
,
as
they
are
nearer
or
further
from
Necessity
.
The
Martyrs
that
would
not
deny
God
before
Men
to
save
their
Lives
from
Torture
,
have
the
greatest
Glory
in
Heaven
.
I
know
Liberty
uses
commonly
to
be
defined
,
a
Power
(
all
things
requisite
to
act
being
ready
)
to
do
or
not
to
do
,
which
can
only
extend
to
that
plenary
Liberty
of
outward
Acts
,
but
not
to
the
inward
Acts
,
Choice
,
Desire
,
or
Intention
,
which
come
not
under
the
Term
of
doing
:
and
suppose
the
Term
might
be
stretched
even
to
these
,
the
chief
Requisite
is
the
Act
of
the
Judgment
,
determining
it
fit
to
do
,
or
to
intend
,
desire
,
or
to
attempt
to
do
.
If
we
suppose
these
to
proceed
without
an
antecedent
Judgment
,
determining
it
fit
that
they
should
proceed
,
then
it
could
only
be
a
brute
Appetite
,
and
not
a
rational
,
which
implieth
an
antecedent
Judgment
,
which
yet
may
be
so
prompt
without
Hesitation
or
Deliberation
,
as
if
the
Will
acted
without
an
antecedent
Judgment
,
preferring
one
side
of
the
Contrariety
,
or
Contradiction
.
I
conceive
Liberty
may
be
better
defined
the
Hability
of
Self-determination
upon
a
rational
Motive
.
This
will
agree
both
to
the
Liberty
of
God
and
of
Rational
Creatures
,
and
to
the
plenary
Power
both
of
the
outward
and
of
the
inward
Acts
,
or
to
the
Liberty
of
the
inward
Acts
only
,
wherein
Liberty
doth
chiefly
reside
,
and
which
are
exempted
from
Force
and
Necessity
.
I
call
it
an
Hability
,
which
imports
more
than
a
Power
,
which
sometimes
is
not
in
a
present
Capacity
to
act
,
and
in
the
Schools
is
called
a
Power
in
actu
signato
,
or
in
actu
primo
,
as
a
sick
Man
hath
a
Power
to
walk
:
The
Rule
by
which
the
Power
is
determined
,
is
the
last
practical
Act
of
the
Judgment
about
that
which
is
in
Consideration
,
whether
it
be
the
doing
,
attempting
,
desiring
,
intending
,
or
choosing
of
something
that
is
in
the
natural
Power
,
whether
it
be
in
the
lawful
Power
or
not
;
which
therefore
I
understand
to
be
a
Judgment
,
not
of
what
is
judged
to
be
just
,
but
what
is
judged
to
be
fit
in
the
present
Circumstances
,
or
to
be
either
good
,
as
just
,
prositable
,
or
pleasant
.
Liberty
consisteth
not
by
one
single
Act
,
but
by
different
Acts
,
upon
different
Occasions
or
Objects
.
There
is
also
a
Freedom
preferring
one
thing
to
another
in
choosing
it
,
and
rejecting
the
other
,
or
the
rest
,
if
more
than
two
be
in
the
Thought
;
and
this
the
Learned
call
a
Liberty
ad
contraria
,
as
the
former
is
called
a
Liberty
ad
contradictoria
,
the
acting
as
is
judged
fit
comprehends
both
.
And
it
is
always
even
in
the
most
inconsiderate
Acts
;
for
tho
there
be
no
Deliberation
or
Hesitation
,
yet
there
must
be
a
Judgment
,
that
the
thing
is
fit
to
be
chosen
or
done
,
which
differenceth
these
Acts
from
the
Acts
of
Brutes
,
whose
Appetites
follow
immediately
upon
their
Perceptions
,
without
any
Deliberation
or
Judgment
.
God
alone
is
intirely
free
,
against
whose
Choice
there
can
be
no
Resistance
;
but
he
can
always
hinder
Creatures
not
only
to
effectuate
their
Choice
,
but
even
to
choose
,
diverting
their
Thoughts
from
any
particular
Object
;
and
as
he
is
free
from
all
Force
,
so
from
all
Necessity
,
in
reference
to
Creatures
:
for
an
Hypothetick
Necessity
to
choose
or
act
sutable
to
himself
,
or
as
he
hath
decreed
or
promised
,
is
not
a
Necessity
more
than
every
thing
is
necessary
while
it
is
:
But
he
hath
given
Creatures
Inclinations
importing
an
absolute
Necessity
,
and
he
can
,
and
oft
doth
so
incline
them
to
any
particular
Act.
God's
Freedom
is
ever
determined
by
his
Moral
Perfections
,
fo
that
he
will
never
do
any
thing
which
is
not
sutable
to
,
and
becoming
his
Natural
Perfections
,
which
thereby
is
called
worthy
of
him
,
not
by
the
worthiness
of
Demerit
,
but
by
the
worthiness
of
Congruity
or
Condignity
.
God's
Freedom
in
timing
the
doing
that
which
is
sutable
to
his
Divine
Perfections
,
is
nearer
to
his
Freedom
of
Indifferency
,
than
his
for
bearing
things
unsutable
to
his
Divine
Perfections
;
for
all
his
Workings
relative
to
his
Creatures
are
congruous
to
his
Natural
Perfections
,
yet
he
did
not
work
the
same
from
Eternity
,
nor
till
the
Time
determined
by
his
Decrees
.
He
was
eternally
blessed
in
himself
before
any
thing
was
created
,
and
would
have
so
been
tho
nothing
had
ever
been
created
:
Yet
the
time
of
Creation
,
the
number
of
the
Kinds
or
Individuals
,
the
Kinds
and
Degrees
of
their
Perfections
,
Powers
,
Faculties
and
Inclinations
,
or
the
Extent
and
Endurance
of
his
Creatures
,
are
all
from
his
Liberty
of
Indifferency
.
Such
a
Freedom
was
incommunicable
to
Creatures
:
for
if
God
had
created
Angels
and
Men
with
such
Propensions
,
as
thereby
all
their
Actions
had
been
necessary
,
as
are
the
Acts
of
inscient
Matter
,
and
of
Brutes
;
tho
all
their
Actions
had
been
good
,
yet
they
were
neither
capable
of
Vertue
,
Praise
,
nor
Reward
,
nor
had
they
been
sitted
Objects
upon
which
the
Divine
Perfections
might
have
been
displayed
and
glorified
;
nor
had
they
had
natural
Powers
to
have
acted
otherwise
,
and
therefore
their
Freedom
had
not
been
like
to
the
Freedom
of
God
.
God
did
create
Man
and
Angels
with
Principles
and
Capacities
to
act
acceptably
to
God
,
and
sutably
to
their
own
natural
Perfections
,
yet
having
natural
Power
to
do
Evil
by
Omission
or
Commission
;
but
they
were
not
capable
of
Infallibility
,
that
they
could
never
act
unsutably
to
the
Divine
Perfections
,
or
their
own
Natural
Perfections
,
whereby
they
would
have
been
wholly
independent
in
their
actings
on
Divine
Assistance
,
which
had
been
inconsistent
with
the
Infinite
Perfection
of
God
,
which
could
be
no
greater
:
Therefore
in
neither
case
were
Rational
Creatures
capable
of
such
a
Freedom
as
that
of
God's
.
Tho
no
Rational
Creature
could
be
thus
infallible
by
its
own
intrinsick
Perfections
,
God
in
his
free
Bounty
hath
manifested
that
he
did
decree
,
that
many
of
his
Rational
Creatures
having
a
Freedom
to
do
Good
or
Evil
,
should
never
do
Evil
,
and
that
only
by
his
own
assistant
Bounty
,
whereby
he
increases
their
Propensions
to
Good
,
and
their
Aversions
to
Evil
,
in
every
Circumstance
wherein
they
were
in
hazard
to
have
erred
after
they
were
glorified
,
or
confirmed
.
The
glorified
Angels
and
Saints
are
in
themselves
yet
fallible
,
and
if
they
did
fall
,
were
punishable
;
for
the
Obligation
to
Duty
is
not
abolished
or
abated
,
nor
the
Punishment
due
for
Transgression
thereof
.
It
is
justly
and
truly
said
,
If
the
righteous
Man
depart
from
his
Righteousness
;
his
former
Righteousness
shall
not
be
remembred
,
which
doth
not
import
that
he
shall
depart
:
For
it
is
still
as
true
,
that
if
it
were
possible
,
even
the
Elect
would
be
deceived
and
fall
from
Grace
,
which
imports
that
it
is
not
possible
.
Therefore
the
Impossibility
of
the
Elects
falling
from
Grace
,
is
but
an
Impossibility
by
the
Event
,
and
not
by
the
proper
Capacities
of
the
Creatures
,
not
by
simple
Impossibility
from
their
intrinsick
Perfections
,
but
from
the
Goodness
of
God
exerted
by
his
Omniscience
,
that
he
knows
all
the
Circumstances
in
which
they
were
in
hazard
to
fail
,
and
by
his
Omnipotence
,
that
in
these
Circumstances
he
could
so
increase
their
Propension
to
Holiness
and
Aversion
to
Sin
,
that
they
would
not
fail
,
and
that
freely
,
and
not
by
a
natural
Necessity
.
These
things
appear
to
me
very
clear
,
and
consonant
to
Reason
and
Revelation
,
and
inconsistent
with
that
perverse
,
but
too
prevalent
Error
,
that
the
Freedom
of
Creatures
does
essentially
imply
,
that
they
can
only
determine
themselves
,
and
may
counteract
all
Perswasion
;
these
Men
admit
of
no
intrinsick
Alteration
,
which
,
in
opposition
to
Perswasion
,
is
called
a
Physical
Influence
of
God
.
Hence
also
it
is
further
evident
,
that
there
is
a
manifest
Difference
between
things
that
must
be
by
an
intrinsick
Necessity
,
and
things
that
shall
be
by
Divine
Bounty
and
Providence
,
and
things
that
only
may
be
;
and
that
all
these
are
clearly
and
distinctly
known
and
foreseen
by
God
.
MEDITATION
IX
.
Upon
the
Blessedness
of
God
,
implying
his
Self-sufficiency
,
Self-comprehension
,
his
infinite
Love
to
,
and
Delight
in
Himself
.
THE
Divine
Perfections
which
I
have
hitherto
contemplated
,
fall
all
under
single
Apprehension
,
without
implying
different
Considerations
,
and
there
is
nothing
voluntary
in
them
,
but
they
are
absolutely
necessary
,
and
do
import
no
Act
of
the
Will
or
Pleasure
of
God
.
But
there
are
many
other
Divine
Perfections
immediately
flowing
from
his
Will
or
Pleasure
relative
to
himself
,
or
to
other
Beings
designed
to
exist
by
his
Purposes
or
Decrees
.
All
these
Perfections
,
in
distinction
from
the
former
,
are
called
Moral
Perfections
,
and
are
morally
good
,
as
being
the
Perfections
of
God
in
all
his
Acts
flowing
from
his
Will
or
Pleasure
.
The
first
and
chief
of
these
voluntary
Perfections
,
is
God's
Love
to
himself
,
comprehending
both
his
Good-will
to
himself
,
and
his
Delight
in
himself
;
supposing
the
Comprehension
of
his
Nature
,
and
all
his
Divine
Perfections
natural
and
moral
,
and
all
his
Decrees
and
Dispensations
.
Albeit
there
be
no
real
Difference
of
the
Divine
Attributes
or
Perfections
,
yet
there
is
that
kind
of
Distinction
which
is
called
formal
,
which
is
not
from
meer
Imagination
,
or
alone
from
the
Act
of
our
Understanding
,
but
hath
a
true
Foundation
;
yea
Revelation
hath
manifested
a
personal
Distinction
of
the
Trinity
in
Unity
,
of
one
only
God
,
and
of
the
Actings
of
these
Persons
with
and
towards
one
another
,
and
of
the
order
of
their
acting
in
Decrees
or
Dispensations
towards
Creatures
,
which
God
hath
revealed
not
by
single
Expressions
,
but
by
the
whole
Context
and
Current
of
the
Scripture
.
There
are
three
Divine
Attributes
frequently
mentioned
in
Scripture
,
the
Blessedness
,
the
Glory
,
and
the
Honour
of
God
;
all
these
import
more
than
what
can
fall
under
one
single
Apprehension
.
The
Blessedness
of
God
must
imply
God's
Love
to
,
and
infinite
Delight
in
himself
;
his
Glory
must
import
his
Divine
Perfections
as
they
are
manifested
to
knowing
Creatures
,
who
give
him
Glory
in
acknowledging
his
Divine
Perfections
;
his
Honour
also
must
imply
the
high
Esteem
of
knowing
Creatures
of
his
Divine
Perfections
,
Decrees
and
Dispensations
.
God's
Glory
and
Honour
need
not
several
Meditations
distinct
from
the
Divine
Perfections
in
himself
,
and
the
Duty
of
his
Creatures
in
acknowledging
and
magnifying
the
same
:
But
the
Blessedness
of
God
ought
to
have
a
more
clear
and
full
Consideration
,
and
is
proposed
as
the
Subject
of
this
Meditation
,
that
it
may
be
more
clearly
apprehended
wherein
the
Blessedness
of
God
doth
consist
.
Blessedness
or
Happiness
hath
become
a
Subject
of
much
Doubt
and
Disputation
in
relation
to
Rational
Creatures
,
which
hath
mainly
arisen
from
not
adverting
the
Difference
between
a
compleat
State
of
Blessedness
wanting
nothing
requisite
thereto
,
and
between
the
chief
and
ultimate
Ingredient
thereof
.
Nothing
can
be
called
Blessedness
which
wanteth
any
thing
that
might
breed
Dissatisfaction
or
Grief
to
the
Subject
of
it
:
For
even
tho
that
which
is
apprehended
to
be
wanting
be
impossible
,
and
not
reasonably
to
be
expected
or
endeavoured
,
yet
the
very
apprehension
of
its
being
requisite
,
and
the
desire
and
endeavour
to
have
it
,
marreth
full
Satisfaction
and
Blessedness
.
There
be
many
things
,
the
having
of
which
gives
Pleasure
,
but
the
want
thereof
doth
not
raise
Grief
,
and
therefore
cannot
mar
Happiness
;
and
the
more
generous
Minds
are
more
easily
happy
than
others
,
because
they
value
less
minute
Pleasures
,
and
so
are
happy
by
enjoying
the
greater
.
The
last
Accomplishment
of
Happiness
cannot
consist
in
the
Delight
in
,
or
Enjoyment
of
any
thing
that
is
not
certain
,
either
in
its
Existence
or
in
its
Perception
.
The
most
glorious
Angels
could
not
be
happy
by
all
their
present
or
preterit
Enjoyments
,
if
they
knew
not
surely
that
their
Enjoyment
would
never
be
altered
,
which
they
could
not
know
from
their
own
intrinsick
Perfections
,
but
only
from
the
Promise
or
declared
Purpose
of
God
perpetually
to
preserve
that
happy
State
.
It
is
very
like
that
at
the
first
Creation
of
Angels
,
God
did
not
assure
any
of
them
to
preserve
them
from
falling
,
until
they
had
given
proof
of
their
Faithfulness
,
which
might
have
been
the
first
rise
to
the
Fall
of
those
Angels
who
were
not
content
with
their
Station
,
but
thence
became
murmuring
and
malicious
against
their
Creator
.
Happiness
may
rationally
be
ascribed
to
many
things
because
of
their
Connexion
with
others
,
from
the
Complex
of
which
,
Happiness
doth
result
.
As
our
Saviour
in
his
solemn
Sermon
declareth
many
to
be
happy
upon
different
accounts
,
which
cannot
be
meant
in
Consideration
of
every
one
of
them
severally
,
but
of
their
Connexion
with
others
.
None
of
the
Attributes
of
Creatures
implying
Imperfection
,
are
to
be
conceived
in
God
,
as
having
Parts
capable
of
Union
and
Separation
,
or
as
having
Quantity
by
multiplying
or
diminishing
these
Parts
,
without
which
Bodies
cannot
be
extended
,
or
their
Quantity
augmented
or
diminished
,
their
Parts
continuing
the
same
:
All
which
Parts
are
impenetrable
,
not
by
any
positive
Power
or
Quality
resisting
Penetration
,
but
by
Incapacity
to
admit
the
Penetration
of
any
created
Substance
,
which
can
only
be
in
the
Interstices
of
Substances
,
but
not
in
their
Parts
:
yet
God
is
Omnipresent
and
every-where
;
but
whether
by
his
Infinite
Power
only
,
whereby
he
can
create
and
preserve
Creatures
without
bounding
that
Power
,
or
whether
by
another
kind
of
Expansion
different
from
the
Extension
of
Bodies
,
is
a
great
Depth
,
which
hath
never
had
a
general
Determination
amongst
Christians
,
tho
there
be
a
strong
Inclination
in
the
Mind
of
such
an
Expansion
,
which
hath
given
the
rise
to
that
Imagination
of
the
Immensity
of
a
Body
,
not
only
in
the
visible
World
,
but
without
it
.
I
dare
not
be
positive
to
determine
my self
in
it
,
yet
I
am
clear
,
that
tho
it
were
,
it
could
not
infer
a
Difficulty
to
apprehend
the
Thoughts
of
God
:
For
tho
a
created
Substance
having
Parts
,
could
not
think
,
but
only
a
Substance
having
no
Parts
;
the
Divine
Immensity
would
not
therefore
exclude
the
Infinite
Knowledg
of
God
;
seeing
God
hath
no
Parts
,
and
is
neither
capable
of
Division
,
or
Union
of
Parts
,
nor
of
any
Motion
;
for
being
every
where
,
excludes
Motion
from
one
place
to
another
.
The
Blessedness
of
God
doth
imply
,
First
,
His
infinite
Perfections
,
which
could
not
possibly
be
greater
:
for
all
Addition
of
Pleasure
from
the
Existence
of
Creatures
,
is
to
God
,
like
to
the
small
Dust
that
casteth
not
the
exactest
Ballance
,
and
is
amongst
these
smaller
Pleasures
which
do
not
make
Happiness
,
nor
doth
the
absence
thereof
raise
Grief
;
for
if
it
were
not
so
,
God
could
not
have
been
blessed
before
the
Creation
:
Yea
,
albeit
God
hath
great
Pleasure
in
his
Decrees
relating
to
Creatures
,
yet
these
Decrees
are
voluntary
Acts
of
God's
Purpose
,
and
therefore
God
might
have
been
blessed
abstract
from
them
.
Secondly
;
The
Blessedness
of
God
implies
his
Self-sufficiency
,
that
is
,
that
he
had
all
in
himself
requisite
to
make
him
happy
,
without
Dependence
upon
any
Creatrue
,
or
any
Act
relating
to
Creatures
;
and
therefore
his
Blessedness
is
altogether
independent
upon
Creatures
.
Some
learned
Men
in
the
Reformed
Church
,
hold
God's
Independence
to
be
his
first
and
most
eminent
Attribute
:
But
when
it
is
considered
,
that
Independence
is
an
Attribute
still
presupposing
something
that
is
independent
,
as
the
Subject
to
which
it
is
attributed
,
which
can
be
no
other
than
being
a
Spirit
;
for
the
Apprehension
of
God
comprehends
all
his
Perfections
,
and
all
that
rightly
can
be
conceived
of
him
,
and
therefore
must
comprehend
something
which
is
as
a
Subject
presupposing
nothing
,
which
is
his
being
a
Spirit
.
And
therefore
,
Thirdly
;
The
Blessedness
of
God
doth
not
only
imply
his
Independence
,
that
he
hath
no
need
of
any
thing
beside
himself
to
make
him
happy
;
but
it
must
imply
his
infinite
Love
to
himself
,
that
he
will
never
communicate
his
Divine
Perfections
to
a
meer
Creature
,
as
he
has
oft
declared
,
that
he
will
not
give
his
Glory
to
another
.
God's
Love
to
himself
is
infinite
,
and
could
be
no
greater
,
no
meer
Creature
is
capable
of
such
Love
;
for
no
Creature
is
made
so
perfect
,
but
it
might
have
been
made
more
perfect
,
which
required
greater
Love
.
God's
Love
to
himself
is
Self-love
,
which
doth
justly
exceed
the
Love
of
all
things
else
;
he
hath
given
Self-love
to
his
Rational
Creatures
,
which
kept
in
its
Bounds
,
is
not
only
lawful
,
but
a
requisite
Perfection
for
the
Happiness
of
those
Creatures
.
But
the
Self-love
of
Creatures
must
not
diminish
the
general
Love
to
those
of
the
kind
,
and
must
be
inferior
and
subordinate
unto
the
Love
of
God
;
and
when
it
exceeds
these
Bounds
,
it
is
no
Perfection
,
but
a
Vice
:
and
because
it
frequently
exceeds
its
Bounds
,
the
Name
of
Self-love
simply
exprest
,
is
taken
for
a
Vice
,
odious
both
to
God
and
Mankind
;
but
God
can
have
no
Object
more
excellent
and
lovely
than
himself
,
and
therefore
his
Self-love
is
good
without
Limit
or
Bounds
.
Fourthly
;
The
Blessedness
of
God
implies
God's
full
Comprehension
of
all
his
Divine
Perfections
;
for
tho
he
had
them
all
,
if
he
did
not
by
a
reflexive
Act
in
order
to
his
own
Blessedness
,
consider
them
all
,
he
could
not
be
infinitely
blessed
.
Fifthly
;
The
last
Accomplishment
of
the
Blessedness
of
God
,
is
his
infinite
Delight
in
himself
,
and
in
his
own
Divine
Perfections
and
Decrees
.
This
View
of
all
the
Divine
Perfections
and
Decrees
together
,
is
that
Beatifick
Vision
,
whence
is
that
infinite
Delight
of
God
in
himself
,
in
which
he
is
perfectly
,
eternally
,
and
unchangeably
blessed
.
God
in
his
Wisdom
and
Bounty
bestows
on
his
glorified
Creatures
a
Blessedness
,
having
some
resemblance
of
his
own
,
perfected
in
those
Pleasures
which
are
at
his
Right-hand
for
evermore
;
which
must
presuppose
a
State
of
these
Creatures
,
having
such
Perfections
that
afford
them
full
Satisfaction
,
that
they
do
not
desire
any
more
,
especially
when
Time
is
ended
,
after
which
there
is
no
more
Alteration
to
be
.
This
is
that
Beatisick
Vision
of
Creatures
,
whereby
they
have
a
much
clearer
Idea
of
God
than
they
are
capable
of
in
the
State
of
Mortality
:
For
here
we
see
darkly
as
through
a
Glass
,
but
there
we
shall
see
Face
to
Face
.
The
Face
of
God
is
his
Countenance
,
the
shining
whereof
upon
Creatures
is
the
height
of
their
Happiness
,
when
there
is
no
more
fear
of
his
frowning
,
nor
of
these
Creatures
failing
.
These
perpetual
Pleasures
at
God's
Right-hand
,
must
presuppose
the
Creatures
knowing
by
God's
declared
Decree
,
that
he
will
never
suffer
them
to
offend
him
,
or
to
fall
from
that
glorious
State
:
But
it
chiefly
ariseth
from
their
view
of
the
Divinc
Perfections
and
Decrees
,
being
then
manifested
,
not
only
by
Revelation
,
but
by
attaining
their
Effects
.
Albeit
the
Happiness
of
glorified
Creatures
have
some
resemblance
with
the
Blessedness
of
God
,
there
is
still
an
infinite
difference
and
distance
between
the
highest
Happiness
Creatures
are
capable
of
,
and
the
Blessedness
of
their
Creator
.
For
,
First
;
No
Creature
is
capable
of
a
perfect
view
of
the
Divine
Perfections
and
Decrees
,
for
these
are
incomprehensible
by
Creatures
,
so
that
they
cannot
be
in
their
View
or
Thought
together
distinctly
,
but
only
in
a
general
Apprehension
of
intire
and
infinite
Perfection
,
which
cannot
descend
to
the
Specialities
implied
therein
;
whereas
God's
View
of
his
own
Perfections
is
distinctly
of
the
whole
,
Creatures
may
in
a
great
measure
conceive
in
their
Mind
,
or
apprehend
the
Perfections
of
God
,
but
God
alone
can
comprehend
them
distinctly
altogether
.
Therefore
it
is
that
glorified
Creatures
will
have
an
excellent
and
eternal
Exercise
of
their
Minds
,
by
apprehending
distinctly
the
several
Perfections
of
God
,
and
his
manifold
Decrees
and
Dispensations
,
which
will
yield
fresh
and
renewed
Pleasures
for
ever
.
We
find
by
Experience
that
our
Thoughts
turning
upon
a
few
delightful
Objects
,
give
a
fresh
continuance
of
Pleasure
,
albeit
the
Perfection
of
the
Objects
be
but
low
;
How
fresh
then
,
and
how
great
must
that
Pleasure
be
,
that
hath
the
Variety
of
God's
Existence
and
Nature
in
being
a
pure
immaterial
Spirit
,
and
all
his
Divine
Perfections
natural
and
moral
,
and
all
his
Decrees
and
Dispensations
brought
to
an
unalterable
Condition
?
Secondly
;
The
Delight
and
Pleasure
of
God
in
himself
is
infinite
,
and
is
capable
of
no
higher
Degree
,
but
Creatures
are
incapable
of
any
infinite
Perfection
;
therefore
their
Delight
might
by
the
Power
of
God
be
made
still
greater
,
yet
it
is
fully
satisfactory
in
the
degree
that
God
freely
gives
it
;
and
tho
there
be
different
degrees
of
glorified
Angels
and
Saints
,
yet
all
of
them
are
satisfied
without
Envy
,
Emulation
,
or
desire
of
more
than
what
they
do
receive
,
after
the
Resurrection
and
Union
of
the
Souls
of
Men
and
their
glorified
Bodies
.
Thirdly
;
The
Delight
of
glorified
Creatures
is
not
upon
Grounds
from
themselves
,
but
from
the
free
Gift
of
God
;
nor
from
Perfections
wholly
in
themselves
,
but
in
the
Power
and
Love
of
God
,
preserving
them
from
falling
in
all
occasions
of
Danger
.
MEDITATION
X.
Upon
God's
Holiness
or
Godlikeness
.
HAving
meditated
upon
the
glorious
Divine
Perfections
of
God
,
which
are
natural
,
necessary
and
immanent
,
so
far
as
my
narrow
Capacity
doth
reach
and
apprehend
,
and
in
that
natural
Order
,
whereby
the
Antecedent
doth
always
make
way
for
the
distinct
apprehension
of
the
Subsequent
,
the
first
and
absolute
Attribute
being
a
Spirit
,
all
the
rest
being
relative
,
supposing
a
Subject
to
which
they
relate
,
of
which
the
nearest
to
the
purely
immaterial
Spirit
of
God
is
Omniscience
,
and
next
thereto
Activity
by
his
Will
,
choosing
and
effectuating
according
to
his
Pleasure
,
and
then
his
Omnipotence
,
extending
not
only
to
what
he
chooseth
or
willeth
,
but
to
all
that
is
possible
and
consistent
,
all
which
are
in
himself
without
any
Caufe
,
whereby
he
is
self-existent
and
eternal
,
self-sufficient
,
infinitely
delighting
in
himself
,
and
thereby
blessed
;
and
as
to
all
transient
Acts
absolutely
free
,
and
fully
independent
in
his
Being
,
Power
,
Choice
or
Operations
:
I
come
now
to
apply
my
most
serious
and
humble
Thoughts
to
his
voluntary
Perfections
,
the
Effects
whereof
are
terminate
upon
Creatures
;
and
I
have
earnestly
endeavoured
to
find
the
natural
Order
of
these
as
of
the
former
,
which
I
perceive
not
only
to
be
antecedent
and
consequent
,
but
that
they
are
as
Causes
and
Effects
,
which
doth
not
import
that
any
thing
in
God
hath
an
extrinsick
Cause
,
or
a
real
Multiplicity
or
Difference
.
I
do
conceive
that
God
alone
doth
act
immediately
by
his
Being
;
some
have
extended
that
to
Creatures
,
but
if
without
Injury
,
I
think
not
without
Error
.
Supposing
(
for
instance
)
that
the
Soul
of
Man
perceiveth
,
judgeth
,
reasoneth
,
chooseth
by
its
own
Substance
,
as
it
is
a
Spirit
,
and
that
it
is
but
Mens
Fancy
,
that
imagine
superadded
Powers
,
such
as
the
Understanding
or
Will
,
wherein
they
seem
as
much
to
err
in
the
Defect
,
as
the
common
course
of
the
Schoolmen
do
in
the
Excess
,
multiplying
real
Entities
,
as
they
imagine
,
as
the
eternal
Essences
and
Attributes
of
these
things
that
have
existed
,
or
do
exist
,
and
of
the
real
being
of
things
possible
,
that
do
not
,
never
did
,
nor
never
shall
exist
.
And
supposing
a
multitude
of
Accidents
really
distinct
from
any-Substance
,
and
that
the
same
individual
Accidents
are
separable
from
one
individual
Substance
,
in
which
they
are
subjected
unto
another
,
and
which
consequently
could
subsist
without
any
Substance
,
and
so
not
differ
from
a
Substance
by
subsisting
without
a
Subject
,
but
are
differenced
by
having
a
fitness
to
perfect
a
Subject
by
actual
inhering
in
it
,
and
differing
also
from
Modes
,
that
these
imply
an
individual
Subject
from
which
they
are
inseparable
;
yet
they
durst
not
be
so
gross
as
to
attribute
such
Accidents
to
God
,
which
indeed
cannot
escape
to
infer
a
Composition
of
separable
things
.
It
seems
inconsistent
with
a
created
Substance
,
to
act
by
its
Substance
,
or
immediately
.
It
is
true
,
that
if
we
suppose
all
the
multitude
of
Species
to
differ
by
Substantials
,
and
consequently
by
separably
subsistent
Parts
,
and
so
should
conceive
the
Intellect
and
the
Will
to
be
such
;
then
the
Soul
would
substantially
comprehend
the
Intellect
and
the
Will
,
and
must
act
immediately
:
but
tho
the
Capacity
to
Reason
and
Choice
be
no
substantial
Parts
,
separable
from
the
Soul
,
they
may
still
be
essential
tho
not
substantial
Differences
,
and
then
the
Soul
acts
not
immediately
,
but
by
the
addition
of
these
:
and
I
conceive
it
an
abusive
Speech
,
and
if
properly
taken
,
derogatory
to
God
,
that
he
could
not
withdraw
the
Power
of
Reasoning
or
free
Choice
from
the
Soul
of
Man
,
without
annihilating
its
Substance
,
but
only
changing
it
unto
another
kind
,
which
yet
might
essentially
differ
from
a
Brute
,
which
cannot
judg
nor
compare
,
no
more
than
reason
,
but
only
perceive
by
Sense
,
and
act
by
Instinct
.
It
doth
much
more
quadrate
to
the
Glory
of
God
,
that
he
freely
gave
these
Powers
,
by
which
the
Soul
hath
the
special
Nature
of
Man
,
and
not
of
Necessity
.
That
such
Powers
must
be
freely
superadded
to
the
Substance
of
Creatures
,
I
satisfy
my self
with
this
Reason
,
that
there
are
no
Substances
but
Spirits
and
Matter
,
that
all
the
Species
of
Creatures
are
by
superadded
Powers
or
Modes
,
which
are
not
separable
Beings
;
and
therefore
if
a
Spirit
by
its
Substance
can
reason
,
choose
,
worship
,
or
adore
,
then
all
Spirits
behoved
necessarily
so
to
do
;
or
if
Matter
,
as
such
,
could
move
or
act
,
all
Bodies
behoved
so
to
do
:
therefore
something
must
be
superadded
to
make
the
difference
,
which
is
neither
Body
nor
Spirit
;
therefore
it
is
the
incommunicable
Property
of
God
to
act
immediately
.
That
the
transient
Acts
of
God's
Perfections
are
Causes
and
Effects
,
it
doth
sufficiently
satisfy
me
,
that
I
do
not
unsutably
think
of
God
,
when
I
enquire
,
Why
doth
God
punish
Sin
?
and
resolve
that
it
is
because
he
is
just
:
And
if
I
yet
further
inquire
,
Why
is
God
unchangeably
just
?
I
cannot
but
think
it
is
either
because
it
is
congruous
to
his
glorious
Nature
to
be
unchangeably
just
,
or
that
he
is
unchangeably
just
,
only
because
he
will
be
so
.
I
see
no
reason
for
any
third
Ground
or
Rise
,
whence
all
God's
Decrees
and
Dispensations
do
flow
.
I
know
there
be
some
who
think
that
it
would
be
derogatory
to
the
Freedom
and
Absoluteness
of
God
,
if
all
his
Dispensations
did
not
arise
only
from
his
Will
;
but
that
very
Reason
infers
the
contrary
Conclusion
,
because
it
brings
a
Reason
why
all
must
flow
from
God's
Will
,
to
wit
his
Freedom
and
Absoluteness
,
which
yet
are
not
his
Will
,
nor
from
his
Will
,
nor
are
they
moral
,
but
natural
Perfections
;
and
it
is
evident
from
Scripture
,
and
acknowledged
by
all
Christians
,
that
there
is
a
difference
between
God's
Moral
Commands
,
which
are
unchangeable
,
and
his
positive
Commands
,
which
he
hath
changed
;
and
consequently
that
there
is
a
difference
betwixt
the
Moral
and
Positive
Law
of
God
.
So
that
in
the
Positive
Laws
or
Commands
,
the
Matter
is
indifferent
,
and
becomes
only
morally
good
by
and
during
the
Command
;
as
the
Command
to
forbear
the
eating
of
the
forbidden
Fruit
,
he
instituted
Circumcision
,
and
all
the
Ceremonies
of
the
Levitical
Law
,
and
many
of
the
Judicial
Laws
:
therefore
in
the
Moral
Commands
,
there
must
be
something
more
in
the
Matter
commanded
than
in
the
other
,
and
more
than
the
Command
it self
.
When
the
Scripture
saith
,
that
God
cannot
deny
himself
,
it
cannot
be
restrained
unto
his
Will
,
nor
that
he
cannot
deny
that
he
doth
exist
,
but
that
he
cannot
deny
his
essential
Natural
Perfections
,
by
commanding
or
doing
any
thing
unsutable
to
them
.
The
Scripture
saith
expresly
,
that
it
is
impossible
for
God
to
lie
;
if
this
Impossibility
were
only
because
of
his
Will
and
Decree
,
then
it
should
be
impossible
that
God
should
not
do
all
the
Acts
of
Creation
and
Providence
which
he
hath
decreed
:
Yea
,
it
would
lead
to
that
blasphemous
Opinion
,
That
God
hath
decreed
,
and
hath
or
will
do
all
that
is
possible
for
him
to
do
,
and
that
his
Power
is
no
larger
than
his
Will
;
therefore
the
Impossibility
of
God's
lying
must
not
alone
be
because
he
hath
willed
or
decreed
not
to
lie
.
Whatsoever
depends
upon
meer
Will
,
is
ambulatory
and
changeable
,
by
an
opposite
Act
of
the
same
Will
,
and
both
Acts
would
be
equally
good
.
So
it
is
in
the
Divine
Positive
Laws
and
Precepts
which
are
changed
,
without
Changeableness
in
God
,
because
the
Change
is
sutable
to
his
Divine
Perfections
,
especially
to
his
Freedom
of
Indifferency
;
and
if
he
might
so
change
his
Promises
,
his
Faithfulness
,
and
the
truth
of
his
Expressions
,
no
Creature
could
have
any
ground
of
Trust
,
which
would
overturn
the
Faith
.
Were
it
not
horrid
to
imagine
,
that
God
who
hath
freely
from
Eternity
decreed
,
being
considered
as
prior
in
the
Order
of
Nature
,
tho
not
of
Time
,
to
these
Decrees
,
or
as
abstract
from
these
Decrees
,
were
indifferent
as
to
Truth
and
Falshood
,
Justice
and
Injustice
,
as
he
was
to
the
creating
of
Creatures
,
or
to
the
Manner
,
Kinds
and
Individuals
of
them
?
which
some
have
rather
inclin'd
to
,
than
to
suppose
that
in
the
Direction
of
the
wickedest
Acts
,
God
should
not
be
an
Actor
,
to
maintain
a
Metaphysical
Extension
of
his
being
the
first
Cause
.
Some
have
thought
that
God
is
not
capable
of
any
Obligation
,
or
Debt
to
his
Creatures
,
nor
of
any
other
Justice
,
but
that
which
is
called
distributive
in
Rewards
and
Punishments
,
because
he
cannot
be
obliged
to
give
or
perform
to
his
Creature
,
and
so
not
by
commutative
Justice
:
but
tho
that
kind
of
Justice
be
commonly
called
commutative
,
because
it
is
frequently
exerted
in
exchanging
of
one
thing
for
another
,
yet
we
must
not
measure
things
meerly
by
Names
;
for
the
Obedience
of
Children
,
and
the
Performance
of
every
gratuitous
Promise
,
is
not
by
distributive
,
but
by
commutative
Justice
.
The
Apostle
Paul
accurately
discussing
that
great
Question
,
Whether
Salvation
be
by
Grace
or
by
Works
?
doth
clearly
oppose
God's
giving
any
thing
by
Grace
,
to
his
giving
on
the
account
of
Works
,
and
saith
in
express
Terms
,
To
him
that
worketh
is
the
Reward
not
reckoned
of
Grace
,
but
of
Debt
:
here
the
Reckoner
and
the
Rewarder
is
God
,
who
accounteth
himself
Debtor
of
a
Reward
to
him
that
worketh
Good
perfectly
without
failing
.
I
know
it
sounds
yet
more
harshly
to
some
pious
and
well-meaning
Souls
,
to
say
that
God
governs
his
Actions
by
a
Law
,
supposing
it
to
import
,
that
he
is
under
a
Law
,
which
it
doth
not
import
;
for
God
is
neither
under
nor
above
his
own
Moral
Law
,
for
he
is
a
Law
unto
himself
:
And
in
the
narrow
Sense
that
Law
is
sometimes
taken
,
as
it
requires
a
Sanction
by
a
Penalty
,
in
case
of
Transgression
,
a
Law
cannot
be
attributed
to
God
,
but
that
is
not
essential
to
a
Law
;
for
many
Laws
even
of
Men
,
have
only
a
Reward
annexed
and
no
Punishment
,
and
others
have
neither
Reward
nor
Punishment
,
but
the
Deeds
otherwise
done
are
only
annulled
,
and
made
void
or
ineffectual
.
A
Debt
or
Obligation
cannot
be
without
a
Law
,
for
Law
is
the
Reason
or
Cause
of
an
Obligation
,
by
which
the
Person
obliged
is
determined
,
and
ruleth
himself
,
and
therefore
it
is
called
a
Tie
metaphorically
,
whereby
one
is
tied
to
walk
only
as
agreeth
with
that
Tie
;
so
that
unless
we
should
say
that
a
Debt
or
Obligation
is
without
a
Reason
or
Cause
,
we
must
acknowledg
that
where
a
Debt
is
,
there
must
be
a
Reason
of
it
,
which
is
the
Law
.
It
would
sound
harsher
to
these
tender
Souls
,
to
say
they
worshipped
a
Lawless
God
.
It
breeds
Horror
to
think
how
like
these
Mistakes
would
render
God
to
Tyrants
,
who
cannot
hear
of
any
other
Rule
of
their
Subjects
Obedience
,
but
such
is
our
Pleasure
,
and
who
would
have
themselves
thought
to
be
above
all
Law
,
and
to
be
tied
by
no
Obligation
to
their
Subjects
.
I
know
it
is
like
to
be
thought
a
bold
and
useless
Curiosity
,
to
enquire
into
the
Cause
of
God's
Decrees
and
Dispensations
,
who
doth
all
that
he
will
,
and
who
may
say
,
What
dost
thou
?
and
who
giveth
account
of
none
of
his
Matters
.
But
God's
not
giving
an
account
of
his
Matters
,
is
not
concerning
the
Rules
of
his
Holiness
,
of
which
he
gives
frequently
an
account
,
but
concerning
the
particular
Means
and
Expedients
by
which
he
brings
his
Purposes
to
pass
:
neither
is
it
the
question
,
that
he
does
nothing
but
what
he
will
do
;
yea
whatsoever
he
doth
,
he
doth
it
by
his
Will
:
but
the
Question
is
,
Whether
he
willeth
and
doth
upon
an
anterior
Motive
,
not
from
the
Creature
,
but
from
himself
?
I
mean
anterior
in
the
order
of
Nature
.
Nor
do
I
think
that
it
is
required
of
all
that
are
saved
to
search
so
high
,
but
of
those
only
to
whom
God
hath
given
Capacities
and
Opportunities
;
for
to
whom
much
is
given
,
of
them
much
shall
be
required
:
And
tho
the
simple
Ignorance
of
these
things
will
not
be
imputed
as
an
Offence
,
Errors
in
these
Matters
are
very
dangerous
;
and
therefore
seeing
they
are
so
frequently
vented
in
the
World
,
it
is
not
only
profitable
but
necessary
to
prevent
or
cure
Errors
concerning
the
Representation
and
Character
of
God
,
Reason
being
given
in
Scripture
so
oft
from
such
Grounds
,
and
not
from
mere
Will.
And
beside
,
it
is
of
excellent
use
to
understand
the
Divine
Nature
,
which
raiseth
and
increaseth
the
Admiration
and
Adoration
of
God
,
and
the
highest
,
purest
,
and
least
selfish
Love
to
him
,
and
the
greatest
Reverence
and
Obsequiousness
to
his
Pleasure
:
the
meanest
Capacity
may
love
God
,
because
he
hath
promised
them
Happiness
by
Repentance
and
Faith
;
and
much
more
the
Love
of
Gratitude
may
arise
from
the
sense
of
his
giving
of
these
Graces
,
yet
there
is
a
small
Proportion
between
the
glorious
Excellency
of
God
in
relation
to
a
particular
Creature
,
and
his
Glory
shining
forth
to
the
whole
Creation
,
and
must
produce
a
far
greater
measure
of
Love
and
Reverence
,
which
are
much
weakened
by
attributing
any
thing
to
him
unworthy
of
him
.
However
none
can
justly
blame
me
to
clear
my
own
Thoughts
,
and
raise
them
as
high
as
I
can
;
and
I
do
bless
God
for
the
increase
of
Love
and
Reverence
he
gives
me
thereby
.
I
am
perswaded
that
the
rise
of
most
of
God's
Decrees
and
Dispensations
are
from
the
Congruity
thereof
to
his
natural
Perfections
,
as
becoming
and
being
worthy
of
such
a
Being
:
I
say
it
is
a
Congruity
to
his
natural
,
not
to
his
moral
Perfections
;
for
he
is
not
just
because
he
is
true
,
nor
true
because
he
is
just
,
nor
gracious
or
merciful
because
he
is
just
or
true
.
But
when
I
consider
what
is
congruous
to
,
worthy
and
becoming
a
Spirit
omniscient
,
omnipotent
,
self-existent
,
all-sufficient
,
infinitely
blessed
,
free
and
independent
,
and
then
put
the
Question
to
my self
,
Must
not
such
a
Being
be
just
,
exactly
fulfilling
all
his
Promises
,
incouraging
and
rewarding
the
Good
,
discouraging
and
punishing
the
Evil
according
to
their
Merit
?
I
am
fully
perswaded
he
must
be
such
,
not
by
a
fatal
Necessity
,
nor
by
meer
Indifferency
,
but
by
a
voluntary
and
free
Choice
.
And
when
I
further
pose
my self
,
whether
such
a
Being
will
only
perform
his
Promises
,
reward
and
punish
according
to
Merit
?
I
am
convinced
it
is
congruous
to
him
to
be
good
,
bountiful
,
gracious
and
merciful
beyond
what
his
Justice
requires
,
and
that
without
any
Bounds
,
as
in
his
Justice
,
which
precisely
follows
his
Promise
,
or
what
is
congruous
for
him
to
do
upon
occasion
of
the
good
or
evil
Actions
of
his
Creatures
.
When
I
consider
,
Whether
such
a
Being
will
always
express
his
Mind
truly
,
and
never
deceive
?
I
can
have
no
doubt
of
it
.
If
again
I
consider
,
Whether
such
a
Being
will
ever
choose
fitted
Means
for
all
his
Purposes
,
and
do
nothing
in
vain
?
I
am
assured
that
he
is
infinite
in
Wisdom
,
and
will
do
nothing
in
vain
.
And
lastly
,
when
I
consider
,
Whether
such
a
Being
will
ever
be
constant
in
his
Purpose
,
and
be
unchangeable
therein
,
and
in
his
Justice
,
Bounty
,
Truth
and
Wisdom
?
I
know
he
cannot
change
in
these
,
because
they
are
all
congruous
to
his
unchangeable
Nature
.
By
this
Congruity
I
understand
God's
Holiness
or
Godlikeness
,
that
is
,
that
God
acteth
always
like
himself
.
There
is
nothing
more
frequently
inculcated
in
Scripture
,
than
Godliness
and
Holiness
,
which
are
originally
and
principally
attributed
to
God
,
and
in
Analogy
to
his
Rational
Creatures
:
it
shall
be
the
eternal
Exclamation
of
all
God's
happy
Creatures
,
Holy
!
Holy
!
Holy
Lord
God
Almighty
.
I
do
not
take
Holiness
to
be
as
a
Metaphysical
Abstract
from
all
God's
Moral
Perfections
,
but
that
it
is
the
precise
and
formal
Reason
,
why
they
are
morally
good
.
Holiness
in
the
Creature
(
or
Godlikeness
which
is
the
same
)
consists
chiefly
in
the
Creatures
being
Godlike
,
that
is
,
imitating
the
Divine
Moral
Perfections
,
in
being
just
,
being
true
,
prudent
and
constant
;
but
in
other
Duties
of
Holiness
,
the
Likeness
to
God
is
more
analogical
,
and
less
proper
:
The
Analogy
consists
in
this
,
that
as
God
acteth
always
congruously
to
the
Divine
Nature
,
so
the
Rational
Creatures
ought
to
act
congruously
to
that
Nature
,
and
those
Principles
that
God
hath
freely
imprinted
in
their
Minds
;
so
they
ought
to
adore
God
,
to
obey
him
in
all
his
Commands
,
to
trust
in
him
,
and
to
be
temperate
in
every
thing
,
and
to
subordinate
Self-love
to
the
Love
of
God
.
Holiness
is
also
taken
for
the
Destination
of
things
to
the
Service
of
God
,
and
separated
from
common
Use
,
which
therefore
is
called
Consecration
.
I
know
the
immediate
Rule
of
the
Creatures
is
the
Will
of
God
,
obliging
them
to
obey
,
not
only
what
is
congruous
to
the
Divine
Nature
,
or
to
their
own
Nature
,
but
whatsoever
positive
Law
or
Precept
God
doth
command
:
tho
the
Matter
be
indifferent
,
and
that
they
may
sufficiently
be
assured
that
he
will
never
command
any
thing
incongruous
to
himself
;
yet
it
is
of
great
use
to
know
the
difference
between
Moral
and
Positive
Commands
;
for
the
Glory
and
Amiableness
of
God
appeareth
far
more
in
the
one
than
in
the
other
,
albeit
the
Positive
Commands
of
God
do
indispensibly
require
full
Obedience
,
which
is
from
an
inbred
Principle
in
the
Mind
of
all
Rational
Creatures
.
I
am
not
troubled
that
it
may
be
said
,
that
the
Scripture
Phrase
is
most
of
the
Perfection
of
God
,
and
of
his
Justice
,
Goodness
,
Mercy
and
Truth
;
for
all
is
still
mentioned
as
his
Holiness
and
Godlikeness
,
and
many
Cases
do
and
may
occur
,
that
we
cannot
so
clearly
refer
to
these
particular
Terms
,
as
we
can
know
whether
it
be
congruous
for
God
so
to
do
or
not
;
neither
doth
the
Scripture
express
and
define
wherein
Holiness
consists
,
but
by
the
Expression
of
Godliness
,
or
Likeness
to
God
:
And
altho
Perfection
be
frequently
attributed
to
God
,
yet
Godliness
is
a
more
distinct
Term
;
for
we
must
not
explicate
Godliness
by
Perfection
or
Goodness
,
lest
we
should
fall
in
the
Apprehension
that
hath
misled
many
,
that
God
would
have
shown
more
Goodness
to
have
prevented
all
Sin
,
and
that
there
must
be
more
Worlds
than
this
,
at
least
more
Species
of
Creatures
than
upon
the
Earth
:
but
we
must
explain
God's
Goodness
with
Congruity
to
his
Nature
,
which
comprehends
his
Freedom
,
whereby
it
is
not
congruous
to
him
to
communicate
all
the
Good
he
can
,
which
would
never
terminate
nor
be
stable
,
but
that
he
acteth
freely
,
and
that
it
were
impossible
for
us
to
know
what
Good
he
hath
done
or
will
do
,
if
he
had
not
revealed
it
.
Some
of
the
Fathers
,
and
many
since
,
have
fallen
into
that
Error
,
that
God's
Goodness
doth
not
admit
that
he
should
punish
any
Creature
eternally
;
and
tho
the
Scripture
says
the
contrary
expresly
,
they
produce
other
places
to
prove
that
Eternity
is
sometimes
taken
for
a
very
long
Time
.
Becomingness
or
Decency
is
vulgarly
attributed
to
the
Modes
or
Forms
of
Behaviour
,
and
so
it
is
said
by
the
Apostle
,
Let
all
things
be
done
decently
,
and
in
order
;
which
doth
neither
declare
nor
constitute
that
Decency
as
a
kind
of
a
Christian
Vertue
,
but
as
a
Recommendation
of
what
is
expedient
.
The
Scripture
maketh
an
express
Distinction
between
that
which
is
unlawful
,
and
that
which
is
inexpedient
;
so
that
kind
of
Decency
is
a
part
of
Civility
.
No
serious
Man
can
imagine
that
every
undecent
Gesture
or
Expression
is
a
Sin
.
Hence
it
may
seem
that
the
precise
Nature
of
Holiness
cannot
consist
in
Becomingness
or
Congruity
to
the
Nature
of
God
,
or
of
Creatures
,
which
could
only
amuse
the
Vulgar
,
who
lay
too
much
weight
upon
Words
and
Terms
;
as
if
the
appropriating
the
Name
of
Decency
or
Comeliness
to
the
least
of
Civil
Vertues
,
in
which
there
is
no
Speciality
,
did
import
that
there
were
not
an
higher
degree
of
Decency
;
but
if
Words
import
,
those
of
the
Learned
must
be
of
the
most
Importance
.
The
Greeks
,
which
were
the
learnedst
of
Nations
,
have
no
other
word
to
express
Vertue
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
comely
and
becoming
;
and
therefore
the
Divine
Vertues
cannot
be
fitlier
expressed
than
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Human
Vertues
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
the
Reasonings
in
Scripture
from
what
is
becoming
,
God
doth
assure
his
unchangeable
Justice
,
Shall
the
Judg
of
all
the
Earth
do
unjustly
?
And
when
the
Apostle
to
the
Hebrews
gives
the
Reason
why
God
did
require
the
Suffering
of
his
Son
to
expiate
Sin
,
he
saith
,
For
it
became
him
,
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
Sons
to
Glory
,
to
make
the
Captain
of
their
Salvation
perfect
through
Sufferings
.
I
stumble
not
that
it
may
be
objected
,
that
it
is
an
unwarrantable
Boldness
to
be
positive
what
is
becoming
the
glorious
Nature
of
God
,
and
no
less
unwarrantable
to
make
Conjectures
thereupon
;
for
such
Objections
(
if
true
)
would
eradicate
all
the
inbred
and
self-evident
Conceptions
of
God
,
that
he
is
benign
,
just
and
true
,
as
to
which
the
Mind
seeks
for
a
Reason
;
that
seeing
these
are
free
Acts
,
Why
is
God
unchangeable
in
them
?
Nor
doth
the
Mind
acquiesce
,
that
he
is
so
unchangeable
because
he
will
be
so
;
for
it
still
urgeth
that
his
Will
is
the
most
rational
Inclination
,
and
therefore
the
Question
returns
,
Why
doth
he
unchangeably
will
so
?
when
this
Return
is
made
,
that
these
are
congruous
to
,
and
sutable
or
becoming
such
a
Nature
,
that
is
rested
in
as
a
self-evident
Proposition
:
For
as
God
hath
imprinted
on
the
Soul
of
Man
by
Sense
a
self-evident
Apprehension
of
Proportion
,
Symmetry
and
Beauty
,
of
which
no
Man
craveth
,
nor
can
any
Man
give
an
anterior
Reason
;
so
there
is
more
Reason
,
and
no
less
Clearness
,
that
he
hath
given
the
like
Evidence
to
the
Mind
in
the
Apprehension
of
what
is
congruous
,
sutable
and
becoming
an
infinitely
blessed
,
and
all-sufficient
Being
,
which
doth
also
appear
in
most
other
Objects
,
of
which
none
do
require
a
Reason
,
which
doth
best
appear
in
Negatives
,
as
that
it
is
not
becoming
a
Man
to
be
fearful
,
or
bashful
,
which
yet
is
not
unbecoming
a
Woman
:
Or
that
it
is
unbecoming
an
old
Man
to
be
delighted
in
Toys
like
a
Child
,
or
a
Divine
to
be
in
a
Warlike
Posture
with
a
Military
Batton
,
or
Plumashes
;
or
a
Judg
to
be
partial
,
or
unjust
:
as
it
is
said
of
God
,
Shall
the
Judg
of
the
whole
World
do
unjustly
?
the
Reason
is
implied
,
that
the
highest
Judg
cannot
possibly
do
unjustly
,
not
for
want
of
Power
,
but
because
he
is
the
highest
Judg.
May
it
not
as
well
be
said
,
that
it
is
a
Boldness
for
Creatures
to
be
positive
in
determining
what
are
God's
Perfections
,
as
what
is
sutable
to
a
self-existent
,
self-sufficient
,
free
and
fully
blessed
Being
to
do
towards
Creatures
?
which
do
arise
in
the
Minds
of
all
that
consider
,
tho
they
reach
not
all
God's
Perfections
in
particular
,
or
never
thought
upon
many
of
them
,
but
on
the
comprehensive
Conception
of
God
.
That
the
Holiness
of
God
and
of
Creatures
consisteth
in
the
Congruity
of
their
voluntary
Actions
to
their
Natures
;
that
they
do
such
things
as
are
worthy
of
their
Natural
Perfections
,
not
by
the
worthiness
of
Merit
;
but
of
Symmetry
and
extension
of
the
Usefulness
of
their
Natural
Perfections
,
is
further
confirmed
by
many
Sentences
of
Scripture
,
perswading
them
to
act
from
that
ground
;
as
Paul
to
the
Romans
saith
,
Let
us
walk
honestly
,
as
in
the
Day
.
The
word
translated
honestly
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
becomingly
:
And
several
Christian
Duties
are
perswaded
to
be
done
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
pertinent
,
or
worthy
of
the
Actor
.
As
also
Paul
to
the
Colossians
saith
,
We
do
not
cease
to
pray
for
you
,
and
to
desire
that
ye
might
be
filled
with
the
Knowledg
of
his
Will
in
all
Wisdom
,
and
spiritual
Knowledg
,
that
ye
might
walk
worthy
of
the
Lord
,
unto
all
pleasing
.
And
the
same
Apostle
to
the
Thessalonians
saith
,
That
ye
would
walk
worthy
of
God
,
who
has
called
you
to
his
Kingdom
.
And
to
the
Philippians
,
Only
let
your
Conversation
be
such
as
becometh
the
Gospel
of
Christ
.
And
to
the
Ephesians
,
I
therefore
the
Prisoner
of
the
Lord
,
beseech
you
that
ye
walk
worthy
of
the
Vocation
wherewith
ye
are
called
.
And
thereafter
,
But
Fornication
,
and
all
Uncleanness
,
nor
Covetousness
,
let
it
not
be
once
named
among
you
as
becometh
Saints
.
In
all
which
,
both
the
Knowledg
of
that
Dignity
,
Decency
and
Congruity
,
is
supposed
rather
than
revealed
,
and
is
perswaded
thence
,
and
not
meerly
from
the
Command
.
The
Scripture
attributes
to
God
the
Beauty
of
Holiness
,
and
to
the
Mediator
,
that
he
is
altogether
lovely
;
and
there
is
nothing
it
inculcates
more
than
the
Glory
of
God
and
his
Majesty
,
all
which
are
several
degrees
of
Comeliness
:
for
nothing
can
be
nearer
Comeliness
than
Beauty
,
which
standeth
most
in
a
Symmetry
or
Congruity
,
whereby
the
Eye
of
the
Body
or
Mind
is
affected
;
and
the
proper
Nature
of
Glory
is
shining
or
resplendent
Beauty
,
and
therefore
in
the
highest
degree
is
proper
to
God
alone
.
Majesty
is
the
Beauty
or
Comeliness
of
the
Appearance
and
Deportment
,
manifesting
Magnanimity
and
Magnificence
,
Stateliness
and
Prudence
,
and
is
only
to
be
attributed
to
Sovereign
Princes
,
and
in
the
highest
degree
to
God
alone
;
and
yet
is
wholly
in
Symmetry
and
Sutableness
to
what
becomes
that
Greatness
:
and
therefore
Holiness
or
Godlikeness
must
needs
comprehend
the
most
transcendent
Glory
and
Majesty
in
the
Divine
Deportment
of
God
by
his
voluntary
Actings
,
sutable
to
his
Divine
Natural
Perfection
.
MEDITATION
XI
.
Upon
the
Unchangeableness
of
God
.
HAving
cleared
my self
concerning
the
Holiness
of
God
,
by
the
distinctest
Conception
thereof
I
can
reach
,
I
am
fully
satisfied
that
it
is
the
source
of
all
the
Divine
Decrees
and
Dispensations
,
and
that
thereby
God
doth
ever
aim
and
act
like
himself
.
I
do
thence
by
immediate
and
necessary
Consequence
perceive
,
that
God
never
hath
,
nor
never
will
design
or
do
any
thing
that
is
not
like
himself
.
That
were
incongruous
to
,
and
unworthy
of
,
and
unbecoming
the
infinite
Glory
and
Beauty
of
his
Holiness
,
wherein
he
must
be
unchangeable
,
not
by
any
fatal
Necessity
,
but
by
his
free
Choice
.
I
know
the
Unchangeableness
or
Immutability
of
God
may
and
uses
to
be
further
extended
,
and
to
be
taken
not
only
actively
for
the
Unchangeableness
of
his
Decrees
and
Dispensations
,
but
passively
for
the
Unchangeableness
of
his
Being
and
Natural
Perfections
,
whereby
he
is
altogether
impassible
;
because
no
Creature
can
have
any
Activity
,
which
could
have
a
Physical
Operation
upon
God
:
Yea
if
we
should
suppose
(
that
which
is
impossible
)
that
there
could
be
another
of
infinite
Power
,
as
in
all
things
it
would
be
inconsistent
with
the
Deity
,
so
evidently
and
eminently
in
this
,
that
it
could
never
be
more
powerful
than
God
,
and
therefore
he
behoved
to
be
able
to
resist
all
Impressions
and
Alterations
from
it
.
But
Unchangeableness
in
this
sense
differs
nothing
from
the
Omnipotence
,
and
other
natural
Perfections
of
God
.
The
Unchangeableness
I
now
think
on
is
God's
active
Unchangeableness
,
whereby
all
his
Decrees
are
sutable
to
himself
,
and
all
his
Actings
are
unchangeably
conform
to
his
Decrees
.
I
know
that
in
the
right
Apprehension
of
this
,
as
in
all
other
the
Divine
Perfections
,
there
is
great
need
of
Wariness
and
Caution
,
lest
one
of
them
should
be
conceived
to
be
inconsistent
with
,
or
incroach
upon
another
;
and
therefore
I
might
be
apt
to
mistake
(
as
others
have
done
)
the
Unchangeableness
of
God
,
as
if
it
were
inconsistent
with
his
Unchangeableness
,
that
upon
different
occasions
he
should
act
differently
.
I
have
seen
of
late
,
and
not
without
Abhorrence
and
Admiration
published
in
Print
,
by
one
that
pretends
to
be
a
great
Divine
in
the
Roman
Communion
,
that
God
is
only
a
common
Cause
,
working
like
the
Sun
,
Moon
,
or
Stars
,
without
Consideration
of
any
particular
Circumstances
,
but
that
all
Specialities
are
acted
by
Christ
,
whose
Understanding
being
finite
,
as
Man
,
cannot
comprehend
all
things
at
once
,
and
therefore
the
Specialities
arise
as
things
fall
in
his
Thoughts
.
It
is
another
strange
enough
Misapprehension
of
the
Unchangeableness
of
God
,
as
if
it
did
import
,
that
he
could
not
have
Consideration
of
the
Actings
of
his
free
Creatures
in
any
of
his
Decrees
,
but
behoved
with
as
little
Consideration
of
deserving
to
design
the
Rejection
and
eternal
Misery
of
some
,
as
of
the
giving
of
Grace
and
eternal
Glory
and
Blessedness
unto
others
.
It
were
injurious
to
imagine
,
that
Learned
and
even
Pious
,
and
for
the
main
Orthodox
Divines
could
have
admitted
so
harsh
a
Character
of
the
blessed
and
infinitely
amiable
God
,
if
their
Mistake
of
the
precise
Import
of
God's
Unchangeableness
had
not
carried
them
unto
that
Supralapsarian
Way
.
Others
apprehend
it
must
imply
a
Changeableness
in
God
,
if
his
Divine
Perfections
had
any
Effect
at
one
time
that
they
had
not
at
another
,
and
when
they
see
Scripture
and
Providence
full
of
the
contrary
.
For
instance
,
that
the
Power
of
God
was
not
always
exerting
it self
in
Creation
,
or
in
the
punishing
of
some
,
and
pardoning
,
accepting
and
glorifying
of
others
;
yet
to
maintain
their
Misapprehension
of
God's
Unchangeableness
,
they
strain
their
Invention
to
find
a
Reconciliation
,
and
say
,
that
there
was
not
any
other
Act
of
the
Divine
Will
,
Power
or
Perception
,
but
his
eternal
Decree
,
from
which
alone
all
these
Effects
followed
;
so
that
the
Act
of
Creation
was
only
that
Decree
as
breaking
forth
in
its
Effect
:
yea
to
exclude
Changeableness
in
Knowledg
,
they
must
also
allow
,
that
in
the
beginning
God
knew
not
that
he
was
creating
,
or
that
Creatures
were
brought
forth
,
and
not
till
then
,
which
did
import
no
alteration
of
the
Perfection
of
God's
Knowledg
,
because
he
did
as
clearly
know
all
things
that
were
to
come
to
pass
from
Eternity
,
as
when
they
did
come
to
pass
;
yea
,
and
knew
no
more
as
to
the
Matter
,
but
as
to
the
Being
,
future
,
present
,
or
preterit
:
No
Invention
can
avoid
that
God
knows
that
the
World
was
once
to
come
,
and
now
is
,
and
that
the
Flood
was
to
be
,
and
is
now
past
;
Could
they
also
give
an
account
how
the
same
Decree
could
take
Effect
by
one
Act
of
the
Divine
Will
,
and
yet
at
so
immense
distance
of
Time
?
Certainly
there
was
no
Act
of
God's
Power
different
from
his
Will
in
the
Decree
;
and
if
there
was
a
Power
different
from
the
Will
,
it
did
not
then
begin
to
exert
it self
,
how
then
should
that
Act
of
the
Will
be
efficacious
,
that
from
Eternity
had
no
Effect
till
the
beginning
of
Time
?
And
how
should
the
Will
of
the
ending
of
Time
be
so
long
after
the
beginning
,
which
could
not
be
by
the
meer
Negation
of
willing
,
but
behoved
to
be
by
a
positive
Act
of
the
Divine
Will
,
that
such
Acts
of
the
same
Will
should
be
longer
without
Effect
than
others
?
So
that
one
Act
of
his
Will
should
suspend
the
Effect
of
another
;
whereas
the
Scripture
doth
always
distinguish
God's
Decrees
from
his
Dispensations
,
and
Working
.
Our
Saviour
saith
expresly
,
Hitherto
my
Father
worketh
,
and
I
work
.
Must
we
thence
say
,
Hitherto
my
Father
decrees
,
and
I
decree
?
And
tho
it
be
said
,
that
all
God's
Purposes
take
Effect
,
it
is
also
said
,
that
all
things
come
to
pass
according
to
God's
Purpose
,
which
explaineth
the
manner
of
their
taking
Effect
,
not
by
his
Purpose
,
but
by
the
Performance
of
it
,
in
working
according
to
it
.
The
genuine
and
proper
Subject
of
Changeableness
or
Unchangeableness
,
as
to
Acting
,
originally
is
in
the
Purpose
,
or
Intention
;
for
no
rational
Being
can
operate
rationally
,
but
by
an
Intention
to
work
,
whether
the
Intention
be
before
,
or
with
the
Operation
,
and
therefore
is
changed
by
the
change
of
the
Intention
:
Therefore
God's
Unchangeableness
doth
precisely
consist
in
this
,
that
his
eternal
Purpose
or
Intention
,
being
fully
sutable
to
his
Divine
Nature
,
could
therefore
never
be
changed
,
and
by
his
Omnipotence
it
could
never
fail
of
the
intended
Effect
:
So
that
his
Unchangeableness
is
not
that
he
acteth
ever
the
same
thing
,
but
that
he
acteth
ever
sutably
to
his
glorious
Nature
,
and
doth
unchangeably
perform
what
he
purposeth
.
No
Creature
could
know
God's
eternal
Purposes
,
Decrees
or
Intentions
,
or
what
his
Will
were
,
without
Revelation
,
but
by
knowing
what
were
congruous
and
sutable
to
the
Divine
Nature
.
Our
innate
Conceptions
of
the
Divine
Actings
are
chiefly
in
our
Apprehension
of
what
is
sutable
to
the
Divine
Nature
;
from
whence
we
infer
his
Unchangeableness
,
Justice
,
Benignity
,
Mercy
,
Faithfulness
and
Truth
,
which
we
do
not
perceive
so
soon
,
or
so
clearly
as
the
other
.
We
may
and
do
oft
doubt
concerning
several
Dispensations
,
whether
they
flow
from
God's
Justice
,
Benignity
or
Mercy
,
being
yet
very
clear
that
they
are
congruous
to
his
glorious
and
blessed
Nature
.
God's
Unchangeableness
doth
not
import
,
that
he
hath
always
the
same
Love
of
Beneplacence
and
Beneficence
to
his
Elect
,
before
they
were
converted
as
after
,
and
when
they
fall
in
presumptuous
Sins
,
for
which
he
withdraws
his
Countenance
,
their
Peace
and
Joy
,
and
doth
correct
them
,
as
when
they
consider
their
Ways
and
repent
,
and
he
cherisheth
and
comforteth
them
,
albeit
his
Love
of
Benevolence
to
them
is
ever
the
same
,
because
in
all
these
he
acts
sutably
to
himself
.
I
abhor
their
Folly
who
think
,
that
Sin
is
no
more
Sin
,
nor
no
more
to
be
sorrowed
for
in
the
Regenerate
,
or
that
God
hath
relaxed
his
Justice
,
in
making
that
which
was
Sin
against
his
Moral
Law
to
become
no
more
Sin
,
which
would
indeed
import
a
Mutability
in
him
.
It
is
also
a
groundless
and
empty
Notion
,
to
infer
from
God's
Unchangeableness
,
that
there
can
be
no
more
nor
no
less
Motion
in
the
World
,
than
at
the
Creation
,
or
that
there
shall
be
no
more
or
fewer
saved
of
Mankind
,
than
fell
of
the
Angels
.
I
do
also
admire
and
abhor
their
Error
,
who
hold
that
God's
Love
of
Benevolence
to
the
same
Creature
can
change
,
seeing
it
flows
from
his
meer
Grace
,
and
from
no
good
thing
in
the
Object
;
Whence
then
should
the
occasion
of
the
Change
arise
?
This
Imagination
not
only
incroaches
upon
the
Unchangeableness
of
God
,
but
upon
the
Omniscience
of
God
;
for
if
he
did
foreknow
all
that
every
Creature
would
do
,
tho
his
Benevolence
did
arise
from
their
Actings
,
yet
it
could
not
be
from
the
singular
Acts
,
but
from
the
Prevalence
.
Were
it
then
possible
that
from
Eternity
he
should
have
Good-will
and
Hatred
to
the
same
Person
?
much
less
that
he
should
have
so
many
Changes
of
it
?
If
he
did
foreknow
that
after
the
attainment
of
Grace
,
that
Creature
would
finally
forsake
him
,
could
it
consist
that
he
should
have
the
Love
of
Benevolence
to
that
Creature
?
The
Lord
hath
said
,
I
am
God
and
change
not
,
and
therefore
the
Sons
of
Jacob
are
not
consumed
:
And
whom
he
loveth
,
he
loveth
to
the
end
;
which
can
only
be
understood
of
his
Love
of
Benevolence
,
not
of
his
Complacence
:
The
Reason
of
the
Difference
is
manifest
,
because
his
Benevolence
is
anterior
in
the
Order
of
Nature
,
to
any
moral
Goodness
in
the
Creature
,
which
are
the
Effects
of
it
,
but
his
Beneplacence
presupposeth
Goodness
given
by
God
to
the
Creature
.
This
Unchangeableness
of
God
is
further
illustrated
by
his
Omniscience
;
for
from
Eternity
knowing
all
things
that
were
to
come
to
pass
,
there
could
no
unexpected
Case
arise
that
might
give
occasion
to
him
to
change
,
and
therefore
this
Unchangeableness
is
an
incommunicable
Perfection
of
God
.
Creatures
could
not
act
sutably
to
their
Natures
,
and
to
their
Duty
,
if
in
many
of
their
Purposes
they
should
not
change
,
if
Matters
of
moment
that
they
expected
not
should
occur
:
their
Constancy
reacheth
no
further
,
than
that
upon
small
and
light
Occasions
which
they
might
neglect
or
contemn
,
they
would
not
change
their
professed
Resolutions
in
Matters
of
moment
.
The
Unchangeableness
of
God
importeth
not
that
he
is
inexorable
,
and
that
it
is
in
vain
to
pray
to
him
,
because
he
hath
from
Eternity
immutably
decreed
all
things
that
were
to
come
to
pass
;
and
indeed
it
were
a
too
hard
Objection
,
if
God
did
not
determine
with
Foresight
and
Consideration
of
the
earnest
Desire
and
fervent
Supplication
of
his
Creatures
,
as
the
Object
of
his
Decree
,
and
not
as
the
meer
Antecedents
of
it
:
But
seeing
he
doth
so
decree
,
we
may
with
as
good
Warrant
and
Confidence
supplicate
,
as
if
he
were
undetermined
when
we
pray
;
whence
only
there
can
a
rational
Account
be
given
why
we
should
pray
with
Divine
Approbation
,
even
in
relation
to
the
Change
of
inscient
Nature
,
as
against
Drought
,
Barrenness
,
Inundations
,
&c.
Are
we
thereby
allowed
to
implore
of
God
a
Miracle
,
that
by
his
Omnipotence
he
should
alter
the
course
of
Nature
?
No
,
but
because
he
hath
so
ordered
the
course
of
Nature
,
upon
his
foresight
of
the
Necessity
,
and
of
the
earnest
Desire
and
Supplication
of
his
Creatures
,
so
that
it
should
be
correspondent
to
their
Desire
.
It
doth
not
import
a
Changeableness
in
God
,
that
he
doth
not
inflict
the
Judgment
he
denounceth
against
Sinners
,
generally
or
particularly
:
And
when
he
said
to
Adam
of
the
forbidden
Fruit
,
In
the
day
thou
eatest
thereof
,
thou
shalt
surely
die
:
Or
when
Isaiah
from
the
Lord
,
said
to
Hezekiah
,
Set
thy
House
in
order
,
for
thou
shalt
die
and
not
live
;
And
yet
by
the
same
Prophet
he
saith
,
I
have
heard
thy
Prayer
,
I
have
seen
thy
Tears
,
behold
I
will
heal
thee
,
and
thou
shalt
go
up
to
the
House
of
the
Lord
on
the
third
day
,
and
I
will
add
unto
thy
Days
fifteen
Years
:
And
when
by
Jonah
he
prophesied
to
the
Ninevites
,
Yet
forty
Days
and
Nineveh
shall
be
overthrown
;
which
doubtless
hath
been
upon
a
particular
atrocious
Sin
,
for
which
they
humbled
themselves
with
Fasting
and
Mourning
in
Sackcloth
;
and
tho
their
Mourning
was
not
Repentance
unto
Eternal
Life
,
yet
thereupon
God
forgave
their
Overthrow
which
he
had
threatened
.
These
and
like
places
signify
not
God's
Will
,
which
is
never
without
Effect
,
but
the
Sanction
of
his
Justice
,
intimating
what
is
deserved
,
or
to
be
observed
as
his
Pleasure
.
I
know
some
Men
have
considered
the
Intimation
of
Hezekiah's
Death
,
and
Nineveh's
Overthrow
,
as
Predictions
;
wherein
not
only
the
Unchangeableness
,
but
the
Veracity
of
God
is
concerned
:
And
there
is
a
whole
Treatise
written
on
that
Subject
,
whether
the
Term
of
Life
be
determined
and
fixed
,
and
different
Judgments
thereon
,
which
I
think
strange
,
that
any
thing
should
be
supposed
undetermined
by
the
eternal
Decree
of
God
,
to
do
or
permit
any
thing
that
was
to
come
to
pass
,
seeing
it
is
expresly
said
,
Known
unto
God
are
all
his
Works
from
the
beginning
.
But
the
Addition
to
Hezekiah's
Life
,
imports
no
more
than
God's
not
inflicting
his
threatned
Judgment
against
Hezekiah
for
his
Confidence
in
his
own
Strength
,
by
his
Armour
and
Treasury
,
which
he
shew
to
the
Messengers
of
Babylon
:
Nor
is
it
congruous
to
say
,
that
the
Prophet's
Design
was
to
show
when
Hezekiah
by
the
course
of
his
Nature
would
die
;
for
it
's
evidently
a
threatning
for
his
Pride
and
Self-confidence
,
which
appeared
more
after
his
Recovery
,
but
it
was
lurking
before
:
For
before
his
Sickness
it
is
said
,
that
he
was
magnified
in
the
sight
of
all
Nations
.
There
is
no
Example
where
God
did
ever
use
such
Expression
,
but
in
the
way
of
threatning
for
Sin
:
Neither
do
I
like
that
Interpretation
of
Jonah's
Denunciation
,
that
there
was
ever
a
secret
Exception
of
Repentance
in
the
Denunciation
of
all
Judgments
,
which
the
Ninevites
by
the
Light
of
Nature
knew
,
seeing
Jonah
did
not
know
it
,
but
was
angry
that
God
spared
Nineveh
,
lest
he
might
be
thought
a
false
Prophet
.
But
it
is
certain
and
frequent
in
Scripture
,
that
when
God
denounces
Evil
for
Sin
,
it
is
no
Prediction
,
but
a
Threatning
,
importing
no
more
,
but
that
it
is
just
to
be
inflicted
,
if
there
be
no
Redress
.
MEDITATION
XII
.
Upon
the
Goodness
of
God
.
I
Do
conceive
that
the
first
Divine
Perfection
in
the
natural
Order
arising
from
God's
Unchangeableness
,
Godlikeness
or
Holiness
in
relation
to
Creatures
,
is
his
Goodness
;
for
the
Acts
of
his
Goodness
behoved
to
be
before
the
Acts
of
his
Justice
,
Mercy
and
Faithfulness
,
all
which
presuppose
the
Existence
of
Creatures
,
but
the
giving
or
designing
to
give
them
Existence
:
and
such
a
Nature
as
God
gave
them
,
are
Acts
of
meer
Goodness
which
no
Meritmonger
can
pretend
to
arise
from
any
thing
in
the
Creature
;
and
therefore
the
clearest
way
to
a
distinct
Apprehension
of
the
Divine
Perfections
,
is
to
follow
their
natural
Order
.
Goodness
is
in
ordinary
use
of
very
different
Significations
,
sometimes
it
comprehendeth
all
Perfections
natural
and
moral
:
For
all
that
is
morally
good
,
or
that
is
profitable
and
pleasant
,
are
comprehended
in
that
kind
of
Goodness
,
to
which
all
the
Acts
of
Reason
are
bounded
,
and
it
is
not
within
the
Latitude
of
the
largest
Freedom
to
choose
any
thing
but
what
in
some
of
these
ways
is
,
or
appears
to
be
good
.
But
Goodness
in
this
Latitude
is
not
to
be
attributed
to
God
,
who
never
acteth
upon
meer
Appearance
;
but
all
his
Actings
towards
Creatures
are
morally
good
,
even
then
when
the
Effect
is
naturally
evil
,
as
it
is
said
,
There
is
no
Evil
in
the
City
,
which
the
Lord
hath
not
done
.
The
Goodness
of
God
is
also
taken
as
comprehending
all
his
Moral
Perfections
,
by
which
it
is
said
,
that
he
is
good
,
and
doth
Good
,
and
that
there
is
none
good
but
one
,
that
is
God
,
who
only
is
absolutely
and
infinitely
good
:
but
the
Goodness
of
God
here
proposed
is
distinct
from
his
Justice
,
Mercy
and
Truth
,
and
is
more
exactly
expressed
by
his
Bountifulness
or
Benignity
.
The
Goodness
of
God
is
likewise
taken
as
it
comprehends
his
Faithfulness
and
Mercy
,
which
are
his
most
eminent
Goodness
and
Benignity
;
but
here
it
is
understood
for
that
Goodness
of
God
to
his
Rational
Creatures
,
which
is
without
Consideration
or
Connotation
of
any
thing
in
these
Creatures
,
and
is
so
distinguished
from
Faithfulness
,
which
presupposeth
Trust
,
or
Expectation
in
the
Creature
of
some
Good
,
which
is
sutable
to
his
excellent
Nature
to
give
to
those
that
do
depend
,
trust
or
wait
on
him
for
it
,
and
yet
is
not
as
an
Act
of
Reward
in
Justice
.
Mercy
imports
Compassion
to
a
Miserable
Creature
,
chiefly
in
and
for
Sin
,
and
Forgiveness
of
the
Sin
,
and
Restitution
from
the
Misery
:
But
the
Goodness
which
I
now
consider
,
is
that
which
is
freely
bestowed
upon
the
Creature
,
presupposing
nothing
in
it
,
of
which
there
are
exceeding
many
degrees
,
whereof
some
are
anterior
to
Sin
and
Misery
,
and
some
are
posterior
,
and
yet
are
not
the
Acts
of
Mercy
.
For
when
Adam
had
fallen
from
his
Innocency
,
and
from
the
Favour
of
God
,
it
was
an
Act
of
Mercy
by
the
Mediator
to
pardon
him
,
and
to
restore
him
unto
the
Favour
of
God
;
but
it
was
not
an
Act
of
Mercy
to
raise
him
to
an
higher
degree
of
Happiness
than
he
had
when
he
fell
,
by
which
he
could
never
fall
again
from
the
Favour
of
God
.
The
first
Act
of
God's
Goodness
and
Bounty
was
in
the
creating
of
Rational
Creatures
,
which
in
their
Essence
did
necessarily
imply
Understanding
,
by
which
they
could
perceive
their
Creator
,
themselves
,
and
other
Objects
,
and
could
judg
of
the
Attributes
of
these
Objects
,
and
deduce
Consequences
from
these
Judgments
,
and
determine
their
own
Choice
of
what
they
thought
best
,
with
a
Power
to
act
the
same
:
all
which
is
implied
in
the
Essence
and
Being
of
a
Rational
Creature
,
and
there
can
nothing
be
imagined
more
free
and
abstract
,
than
God's
Goodness
,
in
giving
this
Existence
to
Rational
Creatures
,
which
were
of
two
kinds
,
Angels
and
Men
;
Angels
exerting
all
their
Faculties
with
outward
Objects
,
having
Communication
with
them
either
immediately
,
or
by
Impressions
upon
them
by
a
Medium
:
For
unless
Angels
knew
the
Thoughts
of
God
,
Angels
and
Men
,
and
the
distant
Actings
of
extrinsick
Objects
,
without
intervention
of
a
Medium
,
which
I
am
far
from
believing
(
and
which
is
an
incommunicable
Perfection
of
God
,
who
can
be
passive
in
nothing
,
but
knows
all
things
actually
in
his
own
Decrees
)
I
must
believe
that
Angels
communicate
their
Thoughts
by
some
Signs
in
a
Medium
,
and
do
so
perceive
the
Thoughts
and
Actings
of
other
Objects
:
tho
it
was
not
necessary
the
manner
of
the
Knowledg
of
Angels
should
be
revealed
,
yet
I
may
safely
remove
from
them
what
God
appropriates
to
himself
,
to
know
Thoughts
without
any
outward
Sign
;
yet
God
communicates
to
Angels
by
a
Medium
,
or
immediately
.
I
do
sufficiently
know
by
Revelation
that
some
Angels
were
created
with
far
greater
Perfection
of
Knowledg
and
Strength
than
Man
;
one
Angel
did
in
one
Night
kill
fourscore
and
five
thousand
Men.
I
doubt
nothing
that
by
the
Goodness
of
God
there
were
inbred
Principles
of
Knowledg
and
Inclination
in
Angels
,
as
well
as
in
Men
,
by
which
they
were
innocent
and
holy
,
while
they
did
follow
them
,
but
changeable
,
when
so
great
a
Multitude
of
them
fell
from
their
Innocency
,
and
the
Favour
of
God
:
And
tho
the
elect
Angels
who
persevered
have
the
same
changeable
Nature
,
they
could
not
be
justly
called
happy
,
if
God
had
not
added
a
farther
degree
of
Goodness
,
confirming
them
against
all
danger
of
falling
,
whence
he
calls
them
in
his
Word
Elect
Angels
,
which
I
do
not
think
to
be
an
Act
of
God's
Primitive
Justice
,
being
so
high
a
Perfection
,
that
they
could
never
merit
it
by
being
innocent
during
the
time
of
their
Trial
,
but
that
it
was
by
the
free
and
undeserved
Goodness
and
Bounty
of
God
.
The
Angels
by
their
Nature
had
no
Power
of
Propagation
of
their
Kind
,
but
for
any
thing
appears
they
were
created
all
together
,
and
none
of
them
depended
upon
another
,
but
in
so
far
as
some
might
have
greater
Knowledg
and
Strength
than
others
,
and
so
Beelzebub
is
called
the
Prince
of
Devils
,
and
it
is
like
he
hath
been
the
Author
of
the
Fall
of
the
rest
,
as
it
is
certain
he
was
the
Seducer
of
Man
.
The
Nature
of
Man
(
as
the
Scripture
tells
us
)
was
lower
than
the
Angels
,
and
his
Soul
was
incorporate
with
a
Body
fitted
with
Instruments
apt
for
exerting
all
his
Capacities
by
the
receiving
the
Impression
of
outward
Objects
through
the
Senses
,
all
having
Communication
to
the
Brain
by
the
Nerves
and
Spirits
,
by
which
the
Soul
is
passive
,
and
by
the
same
Nerves
,
Spirits
and
other
Instruments
are
fitted
to
exercise
Motion
,
and
act
upon
outward
Objects
,
and
upon
the
Parts
of
their
own
Bodies
.
These
Specialities
are
in
the
specifick
Nature
of
Angels
and
Men
,
and
therefore
I
reckon
each
of
them
but
as
Gifts
of
the
Bounty
of
God
.
All
other
Creatures
were
created
in
farther
Manifestation
of
the
Perfections
of
God
,
which
is
his
Glory
,
and
for
the
use
of
Angels
and
Men.
I
think
it
too
great
Partiality
in
those
who
make
all
the
inferior
Creatures
to
be
design'd
for
Man's
use
only
,
and
not
for
Angels
,
who
have
greater
Pleasure
in
the
knowledg
of
them
,
and
of
the
Glory
of
the
Divine
Perfections
shining
in
them
,
than
Man
;
and
tho
Man
hath
more
need
of
them
,
and
Benefit
by
them
,
yet
the
Angels
are
not
without
both
,
in
making
use
of
them
as
Instruments
,
in
Communication
outwardly
by
them
,
and
inwardly
in
them
.
The
free
Bounty
of
God
did
imprint
upon
the
Soul
of
Man
the
first
Principles
of
his
Knowledg
of
Things
that
fall
not
under
Sense
,
without
which
he
could
never
have
had
firm
and
clear
Knowledg
,
albeit
he
had
the
Capacity
to
discern
Implications
and
Consequences
,
downward
from
Causes
to
Effects
,
and
upwards
from
Effects
to
Causes
;
for
if
there
were
not
some
Principles
self-evident
,
the
Chain
of
Consequences
might
run
without
end
.
The
Bounty
of
God
did
also
give
to
Man
the
Capacity
to
know
Consequences
,
which
makes
a
great
addition
to
his
Perfection
.
God
did
likewise
in
his
Bounty
give
Man
the
distinguishing
Acts
of
Joy
and
Sorrow
,
the
one
arising
from
Objects
congruous
to
his
Nature
,
and
useful
for
him
;
the
other
from
Objects
unsutable
,
and
hurtful
to
him
,
that
he
might
approach
the
one
and
fly
from
the
other
:
So
that
Joy
and
Grief
are
not
at
Man's
Discretion
,
but
have
their
peculiar
Objects
,
by
the
Impression
whereof
on
the
Sense
,
Imagination
,
or
Memory
,
they
are
excited
,
and
not
otherwise
.
I
know
no
sufficient
Reason
why
such
Sounds
should
be
harmonious
and
sweet
to
the
Ear
,
and
others
harsh
,
than
this
free
Gift
of
God
:
For
tho
some
Difference
might
arise
from
the
grating
of
the
Ear
,
or
the
easy
insinuating
in
it
,
I
see
not
how
that
could
go
the
length
of
the
Pleasure
of
Harmony
,
or
Displeasure
of
Discord
;
nor
can
there
another
sufficient
Reason
be
given
of
the
Pleasure
arising
from
certain
Figures
and
Colours
,
and
of
the
Displeasure
from
others
,
nor
of
that
great
variety
of
Smells
and
Tastes
,
or
of
the
Pleasure
that
arises
from
the
Touch
,
beside
that
Smoothness
or
Ruggedness
,
of
any
pungent
Impression
.
It
is
a
farther
degree
of
God's
Bounty
,
that
he
gave
Man
so
many
Senses
,
by
which
he
might
perceive
the
Impression
of
all
bodily
Objects
,
and
receive
Pleasure
and
Profit
by
them
,
and
shun
Displeasure
and
Hurt
.
Food
being
necessary
for
the
Subsistence
of
Man
,
God
hath
placed
three
Senses
as
Sentinels
at
different
distances
,
warning
what
Food
is
convenient
or
inconvenient
for
him
.
The
Eye
sees
ordinarily
at
the
farthest
distance
,
by
which
at
the
view
his
Appetite
is
moved
,
the
very
Brutes
at
view
discern
their
Food
and
Physick
more
exactly
than
Man
,
because
he
hath
the
use
of
Reason
and
Experience
;
but
many
things
which
cannot
be
discerned
by
the
Sight
,
being
brought
near
the
Nose
will
be
discerned
by
the
Smell
;
and
what
cannot
be
so
distinguished
,
will
be
discerned
by
the
Taste
.
The
Bounty
of
God
hath
yet
further
gratified
Man
,
by
variety
of
Creatures
,
affecting
all
his
Senses
,
not
only
for
his
Necessity
,
but
for
an
innumerable
variety
of
Pleasures
.
There
is
a
several
kind
of
Perfection
by
the
Goodness
of
God
given
to
Man
,
in
the
wonderful
Structure
of
his
Body
,
wherein
there
is
such
variety
and
multitude
of
Instruments
serving
for
the
use
of
the
Soul
,
that
there
is
nothing
in
it
or
of
it
,
but
what
is
befitted
to
be
an
Instrument
of
the
Soul
,
that
all
the
Industry
of
Physicians
till
of
late
,
made
a
very
small
Progress
,
by
Inference
from
the
sensible
Effects
of
the
Body
of
Man
,
or
by
Anatomical
Inspection
;
and
every
day
there
are
new
Discoveries
made
,
wherein
the
late
Invention
of
Microscopes
helpeth
much
,
discovering
these
minute
Vessels
,
which
are
impossible
otherwise
to
be
seen
;
so
that
the
Psalmist
cries
out
with
Admiration
,
I
am
fearfully
and
wonderfully
made
!
No
Man
hath
yet
given
any
probable
account
of
the
Formation
of
the
Body
of
Man
,
or
other
Animals
,
nor
how
the
Bones
do
grow
in
the
Womb
of
her
that
is
with
Child
.
Whence
there
is
a
great
Check
to
Man's
Presumption
,
who
is
so
slow
in
acknowledging
a
Being
superior
to
himself
,
and
so
apt
to
admire
his
own
Knowledg
,
as
if
there
were
nothing
he
could
not
reach
,
when
yet
he
knows
so
very
little
of
his
own
Body
.
The
Comeliness
and
Beauty
of
Man's
Body
is
a
farther
degree
of
the
Bounty
of
God
,
which
tho
it
be
much
marred
,
hath
in
some
so
much
remaining
,
whence
it
may
be
considered
,
how
great
the
Beauty
of
Man
was
before
the
Fall
,
and
shall
be
yet
much
more
after
the
Resurrection
of
the
Elect
;
for
they
shall
be
like
unto
Christ's
glorious
Body
.
It
were
but
a
vain
Curiosity
to
inquire
what
Alteration
in
Man's
Body
would
be
congruous
unto
that
State
.
The
Bounty
of
God
is
signally
seen
in
the
admirable
Union
of
the
Soul
and
Body
,
which
are
two
diverse
Substances
,
which
can
and
do
subsist
apart
,
and
are
of
the
most
different
Natures
,
and
yet
are
so
firmly
united
,
that
the
Soul
will
never
desert
the
Body
,
were
it
never
so
unfirm
and
crazy
,
while
it
can
exercise
its
Faculties
by
it
,
and
doth
so
love
it
,
that
it
feels
all
things
that
make
Impression
upon
it
,
it
hath
Pleasure
in
all
that
befits
the
Body
to
be
its
Instrument
,
and
Grief
or
Pain
on
the
perception
of
all
that
is
hurtful
to
the
Body
:
Yea
it
apprehends
not
only
that
the
Grief
and
Pain
,
but
that
the
Hurt
that
causeth
it
is
subjected
in
the
Soul
it self
,
the
Excess
and
Abuse
of
which
makes
Men
reflecting
upon
themselves
to
apprehend
themselves
much
more
as
a
Body
,
than
as
a
Spirit
;
as
if
the
Soul
were
subordinate
to
the
Rody
,
and
its
chief
Use
were
only
to
enliven
and
preserve
it
:
And
therefore
in
the
sharp
Pains
,
confounding
Terrors
,
or
excessive
Joys
,
arising
from
Sense
or
Imagination
,
the
Soul
can
hardly
admit
of
another
Thought
,
by
still
reflecting
upon
these
;
and
therefore
sensible
Pleasures
do
divert
and
seduce
the
Soul
from
Objects
and
Delights
which
are
more
spiritual
,
and
sutable
to
it self
,
more
noble
and
sublime
,
the
increase
or
continuance
whereof
will
never
breed
loathing
or
lessening
of
their
Pleasure
thence
arising
,
as
sensible
Pleasures
do
:
yet
this
is
not
to
be
imputed
to
,
nor
doth
it
blemish
the
Goodness
of
God
,
in
giving
sensible
Pleasures
,
which
cherish
and
befit
the
Mind
when
rightly
used
.
The
Stoical
Severity
doth
not
a
little
reflect
upon
the
Wisdom
and
Goodness
of
God
.
There
is
no
small
Debate
among
the
Learned
about
the
Cause
of
the
Union
of
the
Soul
and
Body
,
which
I
am
not
now
to
prosecute
;
but
I
cannot
so
well
satisfy
my self
,
as
by
apprehending
that
this
Union
is
by
an
Instinct
freely
given
of
God
to
the
Soul
,
by
which
it
doth
so
cleave
to
the
Body
,
and
delight
in
it
,
that
it
can
never
leave
it
while
it
is
able
to
serve
it
,
which
is
not
in
the
Essence
of
the
Soul
,
tho
it
be
comprehended
in
the
Essence
of
Man
,
implying
more
than
a
Soul
and
an
organized
Body
,
by
which
it
can
receive
Impressions
,
and
act
accordingly
,
which
an
Angelical
Spirit
can
do
;
and
Experience
hath
shown
that
they
oft-times
have
done
,
acting
by
a
fresh
and
incorrupted
Body
,
whence
the
Soul
was
departed
,
that
it
was
not
discernable
from
a
Man
.
Yea
evil
Spirits
have
frequently
possessed
living
Bodies
,
and
have
overacted
the
Soul
contrary
to
its
Inclinations
and
Attempts
,
as
being
a
stronger
Spirit
.
When
I
consider
the
Strength
of
Self-love
,
that
is
another
inavoidable
Instinct
,
or
even
the
fresh
and
tender
Affection
of
Parents
to
their
Children
,
having
nothing
in
them
to
breed
Aversion
,
which
no
reasoning
can
overpower
;
I
have
no
Hesitation
that
the
Soul
is
capable
of
this
Instinct
,
and
that
it
ceaseth
not
to
have
a
desire
to
be
reunited
to
the
Body
,
even
in
its
glorious
State
of
Separation
;
else
the
Resurrection
should
not
be
a
farther
Perfection
of
Glory
.
Neither
do
I
like
the
excessive
Expressions
of
the
Soul
's
being
in
the
Body
as
in
a
Prison
;
for
tho
the
Soul
be
more
happy
when
out
of
the
Body
,
when
it
is
in
a
sinful
State
,
because
a
great
part
of
Mens
Sins
arise
from
their
bodily
Affections
,
whereof
Angelical
Spirits
are
not
capable
,
yet
that
is
from
Man's
Corruption
through
Sin
,
and
doth
nothing
derogate
the
Goodness
of
God
:
I
do
not
believe
that
these
Spirits
acting
a
Body
have
Pleasure
or
Pain
,
as
Souls
have
,
by
the
Impressions
or
Actings
through
that
Body
.
If
it
were
not
for
this
inavoidable
Instinct
,
would
not
the
Soul
prevent
the
Pains
of
Torture
and
Death
?
Oft-times
with
Ignominy
and
Cruelty
,
to
prevent
which
,
many
,
not
the
meanest
and
ignoblest
of
Men
,
have
wilfully
made
their
Bodies
uncapable
to
serve
their
Souls
,
that
they
might
escape
it
;
and
how
many
more
would
,
if
without
that
Pain
they
could
flee
out
of
their
Bodies
?
few
would
suffer
Misery
in
them
,
but
those
who
knew
and
did
acknowledg
the
Trust
and
Command
to
preserve
them
given
by
God
,
under
an
higher
Pain
than
they
could
suffer
by
abiding
in
them
.
A
farther
degree
of
the
Goodness
of
God
,
is
manifested
in
the
other
inbred
Inclinations
,
which
God
hath
freely
given
to
the
Soul
,
beside
that
of
cleaving
to
the
Body
,
which
is
not
by
fatal
Necessity
,
seeing
the
Soul
is
a
separable
Substance
,
and
might
easily
escape
from
the
Body
if
it
could
please
so
to
do
.
Such
Principles
are
the
Love
to
God
above
all
,
as
being
the
Soveraign
Good
,
and
incomparably
most
amiable
Object
;
the
Love
to
Mankind
,
preferring
the
Interest
of
Manking
to
the
Interest
of
any
part
of
Men
,
and
in
most
things
to
Self-interest
.
Self-love
also
is
a
Gift
of
God
,
and
good
in
it self
when
kept
within
its
Bounds
,
tho
by
the
Corruption
of
Sin
,
it
is
become
the
Cause
of
most
Evils
:
Men
do
either
wholly
exclude
the
Love
of
God
and
of
Mankind
,
or
do
exceedingly
abate
them
,
and
subordinate
them
to
Self-love
:
For
these
Affections
cannot
arise
before
or
without
the
Perception
of
their
proper
Objects
.
Therefore
it
is
(
that
because
it
is
long
before
the
Perception
of
the
Deity
or
of
the
common
Interest
arise
in
the
Soul
,
during
which
time
Self-love
doth
wholly
and
solely
possess
the
Soul
,
and
all
its
Affections
are
exercised
without
Restraint
,
except
what
ariseth
by
the
Fear
of
Chastisement
,
or
the
natural
or
industrious
Perception
of
the
Uncomeliness
of
some
extravagant
Acts
)
that
Self-love
becomes
habitual
,
and
so
strong
,
that
when
the
Perception
of
God
,
or
the
common
Interest
of
Mankind
,
by
the
natural
Conscience
or
Instruction
is
excited
,
Self-love
makes
the
Soul
have
a
powerful
Aversion
from
these
Objects
,
which
would
low
or
restrain
it
;
so
that
it
can
never
be
kept
within
Bounds
,
especially
in
Subordination
to
God
,
without
supernatural
Grace
given
by
him
:
It
will
sooner
yield
to
the
Love
of
a
Family
,
of
a
Society
,
of
a
Country
,
than
to
the
Love
of
the
common
Interest
of
Mankind
;
yet
even
Heathens
have
come
a
great
length
as
to
that
,
but
came
never
to
any
sutable
Proportion
of
the
Love
to
God
,
as
all
their
Writings
and
Actings
do
manifestly
show
.
There
is
another
general
inbred
Principle
and
Inclination
in
Man
,
to
do
that
which
is
congruous
to
and
becoming
his
Nature
,
not
only
to
what
is
essential
to
him
,
but
to
what
is
superadded
by
the
Divine
Benignity
,
which
is
more
sensibly
felt
in
the
Aversion
of
things
which
are
unbecoming
Man
,
and
which
all
judg
to
be
vicious
and
vile
,
except
in
so
far
as
they
have
eradicated
their
inbred
Principles
,
and
debauched
their
Natural
Inclinations
:
so
even
natural
Men
love
Temperance
,
Sobriety
,
Modesty
,
Meekness
,
Sincerity
,
Constancy
,
Courage
and
Comeliness
;
and
those
whose
Depravation
make
them
love
and
practise
the
contrary
in
themselves
,
do
frequently
hate
them
in
others
,
and
never
cherish
them
but
when
it
is
to
lessen
or
abolish
their
own
Shame
,
by
making
their
Vice
more
common
,
or
that
they
require
the
Concourse
of
others
to
practise
them
.
Beside
these
general
Principles
which
require
Attention
and
Ratiocination
,
God
by
his
Bounty
hath
imprinted
on
the
Soul
of
Man
special
Principles
for
eminent
Cases
,
which
operate
like
Instincts
without
necessity
of
reasoning
,
as
the
desire
of
Happiness
,
the
care
to
preserve
Life
,
the
abhorrence
of
Cruelty
,
the
desire
to
relieve
the
Innocent
opprest
,
Gratitude
to
Benefactors
,
Faithfulness
to
those
that
do
rationally
rely
and
trust
,
Love
to
those
in
Society
and
Friendship
,
that
especially
which
is
most
entire
and
absolute
by
Marriage
,
and
the
mutual
natural
Affection
of
Parents
and
Children
,
and
of
those
which
are
of
one
Kindred
and
Blood
.
The
Institution
of
Marriage
was
a
farther
degree
of
the
Bounty
of
God
,
appointed
in
Innocency
,
that
betwixt
one
Man
and
one
Woman
,
by
the
free
Choice
of
both
,
there
should
be
so
intimate
a
Society
and
Friendship
,
as
could
be
no
greater
,
having
all
their
Interests
common
,
perpetual
,
and
most
part
incommunicable
;
that
each
of
them
had
more
Right
to
,
and
Enjoyment
of
all
,
than
when
they
had
them
alone
,
excluding
the
other
:
tho
the
unsutable
Choice
of
some
hath
marred
this
Blessing
,
it
diminisheth
not
the
Bounty
of
God
,
being
by
the
fault
of
the
Parties
,
at
least
is
a
Judgment
for
their
other
Faults
,
and
it
was
their
Interest
that
this
Society
was
indissolvable
even
by
the
Consent
of
both
,
but
only
by
Adultery
or
Desertion
,
which
gave
a
strong
Inducement
to
compose
their
Humours
,
tho
naturally
discrepant
,
rather
than
to
be
in
a
continual
Disquiet
.
It
was
a
great
Addition
to
the
Happiness
of
this
Conjugal
Estate
,
that
there
was
given
them
so
strong
an
Inclination
of
these
Imbraces
necessary
for
Posterity
,
which
otherwise
have
nothing
of
Comeliness
in
them
;
and
Women
would
never
have
endured
the
Trouble
and
Pain
of
Child-bearing
,
if
this
Affection
,
and
the
natural
desire
of
having
Children
did
not
over-master
them
.
How
great
Addition
to
Adam's
Pleasure
behoved
it
to
be
,
when
awakening
from
his
Sleep
God
presented
him
Eve
,
the
only
Creature
like
to
himself
,
which
was
the
first
Glass
in
which
he
did
behold
the
Beauty
of
his
own
Body
as
well
as
hers
,
who
was
fitted
for
him
in
all
things
that
he
could
desire
,
not
only
passionately
loved
,
but
even
more
passionately
loving
;
both
being
endued
with
the
same
Principles
and
Inclinations
,
and
requiring
no
need
of
farther
Acquaintance
than
the
first
View
;
both
being
innocent
and
void
of
all
Vice
,
and
able
to
communicate
their
Thoughts
by
that
Language
with
which
God
did
endue
them
without
their
own
Industry
,
by
which
they
might
communicate
their
Knowledg
of
God
,
their
Admiration
,
Confidence
and
Delight
in
him
,
their
Love
and
Reverence
to
him
,
and
Obsequiousness
to
his
Pleasure
in
all
things
,
which
they
knew
by
the
Moral
Law
written
in
their
Hearts
,
and
which
(
it
is
like
)
he
did
explain
and
declare
unto
them
,
as
he
did
his
positive
Command
of
the
forbidden
Fruit
to
be
a
Test
of
their
Obedience
,
by
restraining
their
Appetite
from
so
pleasant
a
Fruit
;
for
which
Restraint
they
had
no
inbred
Inclination
,
as
they
had
to
the
Moral
Duties
,
but
rather
contrary
,
except
his
Pleasure
and
Prohibition
:
for
if
he
had
willed
that
they
should
not
eat
of
it
,
it
would
certainly
have
been
effectual
;
but
he
did
only
declare
what
they
might
eat
,
and
what
they
might
not
eat
,
and
denounced
the
Punishment
if
they
did
eat
what
was
forbidden
;
which
sufficiently
shews
,
that
their
forbearing
would
have
been
acceptable
to
him
,
which
was
sufficient
to
lay
the
strongest
Obligation
upon
them
,
and
yet
he
expressed
the
heaviest
Penalty
if
they
trangressed
,
which
was
implied
by
their
knowledg
of
his
Justice
,
tho
it
had
not
been
expressed
;
which
could
not
consist
with
his
moving
,
exciting
,
or
necessitating
them
to
it
.
Adam
whose
Knowledg
was
so
great
,
would
not
have
omitted
to
plead
,
that
when
he
pleaded
fo
weak
a
ground
as
the
Invitation
of
his
Wife
,
not
that
he
spared
the
Soveraignty
of
God
;
for
he
insinuates
a
too
harsh
Reflection
against
God
,
not
only
blaming
the
Woman
,
but
that
she
was
given
of
God
.
It
was
a
farther
degree
of
the
Bounty
of
God
,
that
he
had
given
a
mutual
Affection
between
Angels
and
Men
,
that
their
Converse
was
both
profitable
and
pleasant
.
By
these
Principles
that
God
gave
Man
,
he
was
not
only
innocent
without
Vice
or
Sin
,
but
he
was
holy
,
and
morally
good
,
till
he
fell
from
his
Integrity
,
by
disobeying
God
,
and
brought
Sin
into
the
World
:
if
he
then
being
innocent
became
sinful
,
tho
he
was
ripe
in
his
Capacities
so
soon
as
he
was
created
,
and
had
the
Love
of
God
awakned
in
him
,
in
so
high
a
degree
,
having
freshly
received
so
great
and
so
high
Favours
of
God
,
how
much
more
capable
behoved
his
Posterity
to
be
of
Defection
that
were
to
be
born
,
and
live
so
long
an
animal
Life
,
unless
God
had
given
him
a
Promise
,
or
declared
unto
him
a
Purpose
to
confirm
him
and
his
Posterity
,
if
he
had
continued
to
give
Proof
of
his
Obedience
in
his
innocent
fallible
State
,
as
it
is
commonly
believed
that
the
elect
Angels
were
confirmed
?
The
Bounty
of
God
doth
yet
further
manifest
it self
,
in
giving
Man
the
Dominion
of
all
the
Creatures
in
this
inferior
World
,
not
peculiarly
to
Adam
,
as
if
all
Right
of
the
Creatures
had
been
to
be
derived
from
him
;
but
God
gave
Right
to
subdue
and
possess
them
,
which
could
not
be
done
by
Adam
,
but
by
Mankind
;
and
therefore
the
first
Title
of
Right
was
the
Possession
of
that
which
was
void
and
possessed
by
none
,
and
the
Fruits
thereof
,
not
only
the
Profit
but
the
Pleasure
of
the
Creatures
,
was
given
chiefly
to
Man
.
The
variety
of
Shapes
and
Colours
of
Animals
,
Trees
,
Herbs
,
and
Fruits
,
the
beautiful
Verdure
of
Trees
and
Herbs
,
the
various
Painture
of
the
Fruits
of
Trees
,
of
the
Flowers
and
Blossoms
of
Plants
,
and
of
the
Feathers
of
Birds
,
were
of
little
use
to
themselves
,
but
of
much
use
to
Man
,
by
an
innocent
Pleasure
arising
from
the
Sight
of
them
,
leading
to
the
Admiration
of
the
Power
,
Wisdom
and
Goodness
of
God
their
Author
.
In
which
I
doubt
not
that
the
Angels
are
Sharers
,
so
that
it
was
not
in
vain
that
the
Earth
brought
forth
all
these
things
,
tho
for
a
long
time
Man
possessed
but
a
small
part
of
it
;
for
the
Wisdom
of
God
could
have
so
ordered
,
that
the
Seeds
disseminate
in
Earth
and
Waters
should
only
spring
as
Man
had
use
of
them
.
It
does
not
diminish
the
Bounty
of
God
,
that
there
is
a
great
Inequality
in
the
Perfections
of
these
Creatures
,
and
that
some
of
them
bred
Horror
and
Hurt
unto
Man
,
because
they
set
off
the
Lustre
of
the
rest
,
which
otherwise
would
be
less
valued
;
if
we
never
had
Darkness
,
we
would
little
value
Light
.
The
hurtful
Creatures
are
Instruments
of
God's
Justice
,
and
none
of
them
want
their
peculiar
Vertues
.
It
is
also
the
Goodness
of
God
,
that
the
Discovery
of
the
Natures
of
the
Creatures
,
and
all
experimental
Knowledg
hath
proceeded
from
the
beginning
,
and
shall
to
the
end
encrease
,
that
there
might
never
be
wanting
a
sutable
Exercise
,
Diversion
and
Delight
,
to
the
more
ingenious
and
inquiring
Men.
The
Sun
,
the
Moon
and
Stars
,
and
all
their
Courses
and
Motions
,
are
designed
to
manifest
to
Angels
,
but
chiefly
to
Men
,
the
Majesty
and
Glory
of
the
Omnipotent
Creator
,
and
for
the
Pleasure
and
Profit
of
Men.
It
is
a
general
Effect
of
the
Bounty
of
God
,
that
he
preserveth
all
these
things
in
their
Existence
,
Power
,
Vigor
and
Action
;
but
more
particularly
he
preserves
Man
and
Beast
,
in
over-ruling
their
Inclinations
,
whereby
they
shun
those
things
that
might
destroy
them
,
and
attain
those
that
may
preserve
them
.
Without
God's
Preservation
no
Creature
could
subsist
,
nor
have
any
Activity
;
For
in
him
we
live
,
and
move
,
and
have
our
Being
.
God
needs
no
positive
Act
to
destroy
any
Creature
;
if
he
withdraw
his
Support
,
they
would
return
into
nothing
,
out
of
which
they
came
:
Yet
I
do
not
think
,
that
Preservation
is
a
continual
Creation
;
otherwise
God
should
create
the
Souls
of
the
wicked
full
of
actual
Wickedness
,
and
even
the
damned
Spirits
in
all
their
Malice
:
I
know
not
how
this
Difficulty
could
be
shunned
by
any
,
but
those
who
think
that
Accidents
can
subsist
being
separate
from
Subjects
,
or
transmitted
from
one
Subject
to
another
:
Nor
could
the
same
Individual
be
continued
,
but
as
every
moment
one
is
created
,
another
behoved
to
be
annihilated
;
so
that
all
Creatures
were
deceived
of
themselves
and
all
others
,
thinking
they
were
the
same
,
and
yet
they
were
an
innumerable
Multitude
of
in-coexisting
Individuals
.
Preservation
is
more
properly
expressed
by
a
continued
Support
;
as
Creation
is
an
Elevation
to
Existence
from
nothing
,
Preservation
is
the
Support
from
receding
into
nothing
;
a
thing
supported
will
certainly
fall
if
the
Support
be
removed
.
The
Bounty
of
God
is
crowned
by
God's
Government
of
the
World
,
especially
of
Angels
and
Men
:
How
unhappy
should
Man
be
if
they
had
an
Epicurean
God
,
that
were
not
concerned
in
the
Actings
of
Men
,
leaving
them
wholly
to
themselves
?
The
Goodness
of
God
extends
it self
,
not
only
to
the
Natural
Capacities
of
Men
,
but
to
supernatural
Powers
,
as
the
Gift
of
Prophecy
,
of
Language
not
learned
,
and
the
Interpretation
thereof
,
and
of
other
miraculous
Works
,
which
,
in
distinction
from
saving
Graces
,
are
called
Gifts
:
These
are
the
Graces
whereby
God
gives
the
supernatural
Faculties
of
the
Regenerate
in
Conversion
,
or
doth
encrease
the
same
thereafter
;
yet
that
Term
is
otherwise
taken
,
and
is
extended
to
a
graceful
Countenance
or
Deportment
,
making
the
Person
having
it
,
to
have
a
special
kind
of
Amiableness
:
for
it
is
not
every
Beauty
or
Comeliness
that
is
esteemed
Gracefulness
,
but
that
which
shews
a
Nobleness
or
Excellency
of
Mind
,
which
therefore
is
very
sutable
to
Princes
,
and
is
frequently
attributed
to
them
without
sufficient
Ground
.
The
highest
degree
of
this
Gracefulness
is
called
Majesty
,
appropriated
to
Kings
;
yea
every
signal
Favour
having
eminent
Effects
,
is
called
Grace
:
whence
ariseth
the
distinction
of
Gratia
gratis
data
,
and
Gratia
gratum
faciens
;
upon
both
accounts
the
Capacities
given
in
Conversion
are
called
Graces
,
being
freely
given
,
of
the
greatest
Import
,
and
making
the
Receivers
acceptable
and
lovely
to
God
;
and
it
is
chiefly
in
respect
of
these
that
he
takes
the
Title
of
Most
Gracious
God
,
and
thereby
also
the
Converted
are
called
Gracious
.
MEDITATION
XIII
.
Upon
the
Truth
of
God
.
NExt
unto
the
Goodness
of
God
is
his
Truth
.
Nothing
can
be
more
evident
,
than
that
it
is
most
congruous
to
,
and
becoming
the
Divine
Nature
to
be
true
;
nor
could
any
thing
more
inconsistent
be
imagined
,
than
lying
or
deceiving
in
God
.
The
Truth
of
God
is
the
first
Ground-stone
of
his
Creatures
Happiness
,
and
if
it
were
not
sure
,
it
were
impossible
to
know
that
they
were
not
in
all
things
deluded
,
even
in
the
concurring
Testimonies
of
Sense
and
Reason
.
No
Man
could
know
there
were
any
real
thing
existent
beside
himself
,
nor
what
or
whence
himself
were
.
Atheists
are
come
to
that
height
of
Impudence
,
as
to
pretend
that
they
are
the
Wits
of
the
World
,
who
will
believe
nothing
but
what
is
certain
and
evident
,
and
will
not
believe
that
there
is
a
God
,
because
they
see
it
not
evident
,
in
which
they
are
evidently
the
grossest
Ignorants
as
well
as
the
most
imprudent
Fools
.
Ignorant
they
are
,
because
they
found
all
their
Interest
upon
an
inconsistent
Lie
,
supposing
certainty
of
Knowledg
from
themselves
,
when
yet
they
find
themselves
often
deceived
;
yea
supposing
themselves
undeceiveable
,
whereas
it
is
impossible
to
attain
to
any
certain
Rule
of
Man's
Life
,
without
supposing
a
Deity
,
abounding
in
Truth
,
and
which
cannot
lie
or
deceive
:
How
could
any
be
sure
of
any
outward
Impression
of
Sense
?
for
the
same
Impression
may
be
in
the
Sense
or
Brain
,
not
from
an
extrinsick
,
but
from
an
intrinsick
Cause
.
Those
whose
Eyes
are
vitiated
with
any
unnatural
Tincture
,
think
they
see
all
Objects
painted
with
certain
Colours
,
but
falsly
:
Yea
the
Hypochondriack
think
they
see
not
only
false
Colours
,
but
even
Bodies
and
Shapes
without
any
extrinsick
Impression
.
What
strange
Sounds
doth
the
disordered
Ear
represent
?
Taste
and
Smell
may
not
only
be
depraved
,
but
deprived
;
how
then
could
Certainty
be
inferred
from
Sense
,
if
it
were
not
presupposed
,
that
the
Author
of
Sense
were
true
,
and
would
not
deceive
,
and
therefore
hath
given
his
reasonable
Creatures
Understanding
distinct
from
Sense
,
which
can
reflect
upon
its
own
Apprehensions
,
and
perceive
the
Condition
of
the
Organs
and
Medium
of
Sense
,
and
make
use
of
the
concurring
Testimonies
of
other
Senses
,
and
the
natural
self-evident
Principles
in
the
Mind
,
and
thereby
rest
in
perfect
assurance
?
which
must
explicitly
or
implicitly
rest
upon
this
ground
,
that
God
the
Author
of
these
Faculties
is
true
,
and
cannot
deceive
,
and
therefore
the
Creature
may
securely
rest
in
the
Concurrence
of
them
.
This
is
yet
more
evident
in
the
inbred
first
Principles
of
Knowledg
,
contemplative
or
practical
:
How
could
any
certainly
believe
that
these
were
true
,
if
he
did
not
believe
the
Truth
of
God
that
gave
them
?
The
concurring
Testimony
of
Men
through
the
World
could
not
suffice
;
for
that
Testimony
is
known
by
Sense
,
by
Word
or
Writing
:
yea
,
tho
one
Man
could
travel
through
the
whole
World
,
and
speak
with
all
the
Persons
in
it
,
that
were
yet
by
Sense
,
which
needs
those
inbred
Principles
of
Reason
to
secure
it
against
Error
,
there
could
no
more
be
firmly
concluded
,
than
that
these
Notions
being
common
among
People
that
keep
no
Intercouse
,
they
cannot
be
from
Men
,
but
from
a
superior
Cause
,
which
yet
would
not
conclude
if
that
Cause
were
not
infallible
,
which
could
neither
be
deceived
nor
deceive
.
As
the
Truth
of
God
is
a
necessary
Foundation
of
the
Certainty
of
natural
Knowledg
,
it
must
be
no
less
necessary
for
the
Certainty
of
revealed
Knowledg
:
For
if
God
could
lie
or
deceive
,
how
were
it
possible
to
know
the
truth
of
Revelations
,
and
distinguish
them
from
the
Illusions
of
Devils
or
Men
?
not
from
Miracles
,
which
might
be
from
God's
Omnipotence
,
and
could
not
conclude
without
his
Veracity
;
not
from
the
Assertion
of
the
greatest
Apostle
,
and
most
glorious
Angel
:
For
Paul
saith
,
If
we
,
or
an
Angel
from
Heaven
shall
preach
another
Gospel
to
you
,
let
him
be
accursed
:
which
necessarily
implies
,
that
if
a
contrary
Doctrine
were
preach'd
from
God
,
it
behoved
to
overturn
his
Veracity
;
for
otherwise
the
posterior
Testimony
of
Paul
,
or
of
an
Angel
,
would
be
derogatory
and
preferable
to
the
prior
.
It
were
not
possible
to
know
that
God
were
Holy
,
Benign
,
Just
,
Merciful
,
Faithful
,
Wise
and
Soveraign
,
if
he
were
not
absolutely
true
;
for
it
is
clear
that
these
could
not
be
believed
,
because
God
said
it
,
if
he
were
not
unchangeably
true
:
nor
could
any
part
of
his
Holiness
or
Godlikeness
be
believed
without
believing
that
he
is
true
,
there
being
nothing
more
sutable
to
the
Deity
than
Truth
,
which
being
surely
believed
,
all
his
other
Perfections
must
be
believed
,
because
God
that
cannot
lie
,
hath
declared
them
by
Reason
and
Revelation
.
I
am
not
moved
with
that
Objection
against
the
Apostle's
Assertion
,
that
God
altered
the
Constitution
and
Order
of
the
Jewish
Church
,
and
why
might
be
not
then
without
incroaching
upon
his
Veracity
alter
the
Christian
Church
?
The
Reason
is
clear
,
because
in
the
Christian
Religion
it
is
a
chief
part
,
that
there
is
no
Name
given
under
Heaven
by
which
Salvation
can
come
,
but
by
the
Name
of
Jesus
,
and
that
there
is
never
another
way
to
be
accepted
or
expected
,
tho
by
the
Annunciation
of
an
Angel
from
Heaven
;
this
was
never
said
of
the
Jewish
Oeconomy
.
The
Truth
of
God
being
so
fundamentally
necessary
to
be
believed
,
God
in
his
Wisdom
and
Goodness
hath
given
the
strongest
Evidences
of
it
.
There
can
be
nothing
more
contrary
to
the
Principles
of
natural
Light
,
than
to
imagine
a
lying
or
deceiving
God
.
There
is
nothing
so
powerfully
and
peremptorily
asserted
in
the
Scripture
as
the
Truth
of
God
,
who
is
called
the
God
of
Truth
,
and
Christ
calleth
himself
the
Truth
in
abstracto
.
In
the
Character
and
Description
God
gives
of
himself
to
Moses
,
he
declareth
himself
merciful
and
gracious
,
long-suffering
,
and
abundant
in
Goodness
and
Truth
;
and
he
is
a
God
full
of
Compassion
,
and
gracious
,
long-suffering
and
plenteous
in
Mercy
and
Truth
;
his
Mercy
is
everlasting
,
and
his
Truth
endureth
to
all
Generations
.
Seldom
is
the
Truth
of
God
mentioned
but
with
his
Mercy
;
for
Mercy
could
be
of
no
moment
if
God's
Truth
were
not
absolutely
sure
:
By
Mercy
and
Truth
Iniquity
is
purged
,
saith
Solomon
;
and
Mercy
and
Truth
preserve
the
King
.
God's
Word
is
frequently
called
the
Word
of
Truth
.
But
that
which
is
most
signal
to
convince
us
of
the
Truth
of
God
,
is
that
he
declareth
,
it
is
impossible
for
God
to
lie
.
Truth
doth
import
,
1.
The
Conformity
between
the
Signs
instituted
to
express
Thoughts
,
and
the
Thoughts
whether
these
Signs
be
by
Word
or
Writ
,
or
by
other
Signs
,
as
beckning
with
the
Hand
or
the
Head
,
or
the
raising
a
pleasant
Aspect
in
the
Countenance
to
signify
Assent
,
Approbation
,
or
Acceptance
,
which
is
more
properly
called
Sincerity
,
and
Truth
by
such
Signs
is
called
Veracity
.
Truth
doth
also
extend
to
the
Conformity
between
the
Thoughts
and
the
Objects
thereof
,
and
so
Truth
is
said
to
be
in
the
Heart
;
and
to
the
Conformity
of
Words
spoken
or
written
,
or
other
Signs
unto
things
signified
,
tho
not
conform
to
the
Thoughts
or
Judgment
of
him
that
expresseth
them
;
so
there
may
be
Veracity
without
Verity
,
when
Words
are
conform
to
the
Judgment
of
him
that
speaketh
,
but
not
to
the
thing
signified
,
yet
both
may
concur
with
design
to
seduce
,
or
lead
into
Error
,
or
evil
Practice
,
when
the
Premises
are
expressed
,
and
the
Conclusion
is
left
to
the
Hearer
,
whose
Principles
or
Opinions
are
known
,
that
thence
they
would
infer
a
wrong
and
inconsequent
Conclusion
;
which
when
done
with
design
to
seduce
is
no
less
Deceit
,
than
when
a
consequent
Conclusion
is
inferred
from
false
Grounds
:
But
it
is
no
deceit
to
express
Truth
for
good
Ends
,
tho
the
Speaker
may
know
that
the
Hearers
will
make
bad
use
of
it
,
unless
the
Speaker
be
obliged
not
to
suffer
the
Hearer
to
make
that
use
.
Deception
also
may
be
without
Words
or
Signs
signifying
Thoughts
,
as
when
a
tempting
Object
is
brought
unto
the
Sense
,
Mind
or
Memory
,
with
design
to
tempt
or
seduce
.
In
all
these
ways
God
is
perfectly
true
,
he
never
expresseth
Words
or
Signs
but
such
as
are
both
conform
to
his
Thoughts
,
and
the
thing
signified
;
he
never
designs
to
deceive
by
any
Words
or
Signs
,
nor
doth
he
tempt
by
these
or
any
other
Objects
represented
:
for
God
can
neither
tempt
,
nor
be
tempted
to
Evil
;
he
may
represent
Objects
to
prove
the
Firmness
and
Faithfulness
of
his
Creatures
,
but
with
the
Temptation
he
giveth
always
Strength
,
either
effectual
,
or
at
least
sufficient
to
escape
:
He
made
the
forbidden
Fruit
very
pleasant
to
the
Eye
,
and
it
is
like
to
the
Smell
also
,
which
being
appointed
a
Badg
of
Man's
Obedience
to
God's
Will
alone
,
it
could
not
reach
the
End
,
if
it
were
altogether
indifferent
;
but
it
was
just
and
fit
that
it
should
have
a
contrary
Excitation
in
the
Sense
,
which
might
be
over-ruled
by
a
more
powerful
Inclination
of
the
Mind
,
but
requiring
Attention
and
Diligence
to
keep
that
Principle
of
the
Mind
in
remembrance
,
thereby
to
over-rule
the
Incitation
of
the
Sense
.
Therefore
it
may
warrantably
be
thought
,
that
the
forbidden
Fruit
was
more
pleasant
than
any
other
in
the
Garden
;
for
it
was
an
unsutable
sign
of
Affection
and
Obedience
unto
God
,
if
God
had
forbidden
the
eating
of
the
Fruit
upon
the
one
side
of
the
Tree
,
and
allowed
the
eating
of
it
on
the
other
.
Circumcision
and
the
most
of
the
Jewish
Rites
were
of
the
like
nature
,
and
had
all
a
great
Contrariety
to
the
Pleasure
of
Sense
:
Yea
,
tho
God
permitted
Satan
to
tempt
to
the
eating
of
the
Fruit
,
not
only
from
the
Pleasure
of
Sense
,
but
from
a
false
Expectation
of
greater
Wisdom
,
there
was
a
Principle
in
the
Mind
fully
sufficient
to
resist
both
,
that
God
could
not
be
envious
,
and
that
there
could
be
no
Advantage
to
transgress
his
Command
;
and
therefore
tho
God
foreknew
the
Event
,
he
was
not
nccessory
to
the
Transgression
,
nor
put
any
necessity
upon
the
Man
or
Woman
to
commit
it
,
and
therefore
did
justly
and
severely
punish
them
both
;
nor
did
they
even
by
their
after-thoughts
plead
,
that
the
Temptation
was
insuperable
,
and
that
they
had
not
sufficiency
of
Strength
to
resist
it
,
tho
they
omitted
not
very
insufficient
Excuses
.
There
is
no
ground
to
stumble
at
the
Prophet
Jeremiah's
Saying
,
Thou
hast
deceived
me
,
and
I
was
deceived
;
nor
the
words
of
the
same
Prophet
saying
,
Ah!
Lord
God!
surely
thou
hast
greatly
deceived
this
People
,
and
Jerusalem
,
saying
,
Ye
shall
have
Peace
,
whereas
the
Sword
reacheth
unto
the
Soul
;
which
are
no
more
than
the
weak
Rovings
of
Saints
in
the
Extasy
of
Trouble
.
Such
as
were
many
of
Job's
Expressions
,
and
David's
saying
,
That
in
vain
had
be
washed
his
Hands
in
Innocence
,
when
he
saw
the
Prosperity
of
the
wicked
.
It
is
evident
,
that
God
never
said
to
Jerusalem
,
Ye
shall
have
Peace
,
simply
,
but
if
ye
follow
the
Paths
of
Peace
;
and
so
there
was
no
Inconsistency
with
the
Event
,
that
the
Sword
reached
unto
the
Soul
,
seeing
they
followed
not
the
ways
of
Peace
.
Neither
doth
the
Parabolical
Representation
of
Micah
the
Prophet
,
That
the
Lord
said
,
Who
shall
entice
Ahab
,
that
he
may
go
up
and
fall
at
Ramoth
Gilead
?
And
when
a
Spirit
said
,
He
would
go
out
and
be
a
lying
Spirit
in
the
Mouth
of
Ahab's
Prophets
;
and
the
Lord
said
,
thou
shalt
entice
him
,
and
thou
shalt
also
prevail
:
Now
therefore
behold
the
Lord
hath
put
a
lying
Spirit
in
the
Mouth
of
Ahab's
Prophets
.
These
and
the
like
Expressions
,
such
as
God's
hardening
Mens
Hearts
,
must
be
understood
according
to
the
Analogy
of
Faith
,
in
Consistency
with
the
infinite
Perfections
of
God
;
and
they
are
elsewhere
explicated
in
Scripture
,
that
the
wicked
harden
their
own
Hearts
,
and
that
God
giveth
Men
up
(
who
have
refused
the
Offer
and
Means
of
Grace
)
to
follow
their
own
Ways
,
and
unto
strong
Delusions
,
to
believe
Lies
,
because
they
received
not
the
Truth
in
Love
:
and
therefore
they
can
be
attributed
no
other
way
to
God
,
than
that
they
cannot
be
without
his
Permission
,
and
his
permissive
Will
and
Decree
,
and
his
over-ruling
Providence
,
bringing
Good
out
of
Evil.
Some
very
learned
have
held
Truth
not
to
be
distinct
from
Goodness
or
Bounty
,
but
a
Branch
of
it
;
and
where
that
is
not
to
be
used
,
Lies
may
be
used
,
as
well
as
Stratagems
against
Enemies
:
If
this
were
true
,
it
were
not
impossible
for
God
to
lie
,
but
Truth
is
a
Perfection
wholly
distinct
from
Bounty
and
from
Justice
,
and
is
rather
a
Point
of
Decency
.
How
unbecoming
were
it
and
incongruous
to
the
infinitely
blessed
and
glorious
God
to
express
a
Lie
?
For
Creatures
may
be
blameless
in
expressing
Words
not
conformed
to
the
thing
signified
,
which
is
not
a
Lie
,
because
not
disconform
to
their
own
Judgment
;
but
the
Omniscient
God
can
never
use
Expressions
disconform
to
the
things
signified
,
but
they
must
also
be
disconform
to
his
own
Thoughts
.
I
know
there
are
too
many
,
who
to
uphold
their
Philosophick
Notions
,
do
suppose
that
God
in
the
Scripture
speaketh
many
things
according
to
the
vulgar
Errors
of
Men
,
and
not
according
to
the
Truth
of
the
things
signified
;
which
is
a
gross
Error
,
derogatory
to
the
Truth
of
God
,
and
to
be
abhorred
,
tho
there
were
no
other
evil
Consequence
,
but
there
be
many
:
For
instance
,
a
way
is
thence
opened
to
innumerable
Errors
,
which
when
redargued
by
Expressions
in
Scripture
,
though
they
be
proper
and
plain
,
yet
there
is
still
an
Evasion
,
that
these
are
but
spoken
according
to
the
vulgar
Error
and
Prepossession
of
Men
;
which
in
some
things
they
think
evident
,
and
take
the
Authority
to
extend
to
the
like
,
so
far
as
they
please
,
neither
is
there
any
Evidence
or
Rule
in
Scripture
where
to
stop
.
God
useth
figurative
and
parabolical
Speeches
,
but
never
any
Falshood
is
spoken
by
the
Motion
of
his
Spirit
.
I
admired
and
abhorred
to
see
a
Professor
of
Divinity
in
a
Treatise
heap
up
so
many
places
of
Scripture
,
and
of
so
great
moment
,
as
spoken
by
erroneous
Prepossession
of
Men
,
but
not
true
and
conform
to
the
things
signified
,
which
yet
may
easily
be
answered
.
God
speaketh
often
to
Man's
Capacity
as
to
the
Manner
,
but
never
untrue
the
Matter
.
Kings
and
States
may
infer
Good
from
the
false
Prepossessions
of
People
,
which
they
presuppose
,
but
do
not
assent
to
,
or
approve
,
at
least
should
not
,
tho
they
may
suppress
their
Disapprobation
:
Who
should
then
imagine
that
God
would
approve
false
Opinions
,
to
infer
true
,
unless
they
were
related
,
not
as
his
Opinions
,
but
expressed
as
theirs
?
It
may
be
doubted
,
whether
God's
Truth
be
wholly
his
Moral
Perfection
,
or
if
partly
Natural
,
which
I
do
not
inquire
out
of
Curiosity
,
but
thereby
to
know
what
is
the
Moral
Duty
of
Men
as
to
Truth
,
which
is
a
part
of
God's
Image
,
and
to
be
regulated
according
to
the
Divine
Pattern
.
The
Conformity
of
God's
Thoughts
to
things
extrinsick
,
is
rather
to
be
understood
a
Conformity
of
these
things
to
God's
Thoughts
,
than
of
his
Thoughts
to
these
things
,
as
the
Impression
is
conform
to
the
Seal
,
not
the
Seal
to
the
Impression
.
A
Conformity
to
any
thing
imports
a
Priority
and
Preference
of
that
to
which
the
other
is
conform
,
yet
there
is
a
likeness
betwixt
both
;
and
therefore
the
Truth
of
God's
Thoughts
is
better
expressed
by
a
Conformity
with
things
,
than
to
things
:
Yet
God's
Thoughts
are
conform
to
his
Natural
Perfections
,
which
in
the
Order
of
Nature
are
prior
to
his
Thoughts
of
them
;
but
his
voluntary
or
moral
Perfections
are
in
the
Order
of
Nature
posterior
to
his
Thoughts
,
for
he
chooses
them
because
he
knows
them
to
be
congruous
to
his
Natural
Perfections
,
as
being
comprehended
in
his
Godlikeness
or
Holiness
.
The
Truth
of
God's
Thoughts
is
incommunicable
to
Creatures
,
whose
Thoughts
are
only
true
,
because
conform
to
the
things
thought
of
.
Therefore
the
Truth
of
God's
Thoughts
as
to
the
things
signified
,
is
Natural
,
not
a
Moral
Perfection
,
more
than
is
his
Knowledg
or
his
Will.
Whence
I
conceive
the
Conformity
of
Creatures
Thoughts
to
Things
is
a
Natural
not
a
Moral
Perfection
,
and
therefore
Errors
in
them
are
not
simply
by
that
Disconformity
Sins
:
For
I
know
no
ground
to
believe
that
the
Angels
are
not
capable
of
Mistakes
of
Things
not
necessary
to
be
known
or
believed
;
but
erroneous
Thoughts
are
only
sinful
by
a
supervening
Command
,
to
have
such
Thoughts
as
are
necessary
for
Holiness
;
and
so
Mens
Thoughts
contrary
to
the
Divine
Perfections
,
and
contrary
to
the
Dependence
and
Duty
of
Creatures
,
are
not
only
false
,
but
injurious
.
Inadvertance
or
Mistake
in
this
Point
,
hath
bred
many
sharp
Debates
and
Divisions
among
the
more
Judicious
,
and
much
Disquiet
to
the
Godly
of
lesser
Capacity
,
apprehending
every
Error
in
their
Judgment
to
be
a
Sin
,
wherein
they
have
stumbled
much
upon
the
frequent
Expressions
in
Scripture
containing
so
high
Elogies
of
the
Truth
,
for
which
weare
bidden
to
contend
,
not
adverting
that
by
the
Truth
is
not
meant
every
Truth
,
but
the
Truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
by
way
of
Excellency
,
the
Truth
,
which
makes
us
free
,
which
surely
is
not
every
Truth
,
but
the
Truths
requisite
for
Holiness
and
Happiness
.
I
am
perswaded
there
are
no
Errors
so
pernicious
as
those
which
give
an
unamiable
Aspect
of
God
,
and
his
Divine
Perfections
,
hindering
or
abating
the
Admiration
,
Delight
and
Trust
in
him
,
and
Obsequiousness
to
his
Pleasure
.
The
Truth
of
God
is
oft-times
attributed
to
the
Performances
of
his
Promises
,
as
it
is
also
unto
the
Promises
of
Creatures
;
but
the
Obligement
to
Performance
doth
not
depend
upon
the
Truth
of
the
Promise
,
but
from
Justice
arising
from
the
Promise
made
,
which
obligeth
;
tho
there
were
not
a
Purpose
to
perform
,
yet
there
is
a
Truth
in
Promises
when
they
are
conform
to
the
Thoughts
,
and
Purpose
to
do
,
as
they
say
who
make
them
.
I
adore
and
bless
thee
,
O
God
of
Truth
!
whose
Expressions
can
never
be
disconform
to
thy
Thoughts
,
or
to
the
things
expressed
,
who
never
canst
delude
or
deceive
thy
Rational
Creatures
,
not
by
any
fatal
Necessity
,
but
because
with
unalterable
Certainty
,
as
sure
as
the
strongest
Necessity
,
thou
wilt
ever
be
true
and
sincere
;
and
fore
I
may
safely
and
securely
rest
upon
all
that
thou
hast
proposed
,
purposed
,
or
promised
;
for
Heaven
and
Earth
may
pass
away
,
but
one
Iota
of
thy
blessed
Will
shall
never
pass
unfulfilled
.
I
know
there
have
been
great
Thoughts
of
Heart
upon
God's
general
Commands
,
Perswasions
,
and
Expostulations
to
Faith
and
Holiness
,
how
these
could
be
sincere
,
when
God
knew
that
they
would
not
be
effectual
;
and
that
it
was
not
in
the
Creatures
Power
to
make
them
effectual
:
which
is
not
proper
to
be
cleared
here
,
but
will
be
clear
by
the
right
understanding
of
the
Oeconomy
of
God's
Dispensations
towards
Men.
I
shall
only
now
say
,
that
a
Physician
may
sincerely
intreat
and
expostulate
with
a
Patient
to
admit
of
a
Cure
for
a
Wound
otherwise
incurable
,
which
he
wilfully
refuses
to
admit
,
tho
he
knew
that
the
Patient
himself
is
not
able
to
cure
himself
,
and
that
no
other
Physician
can
come
in
time
to
do
it
:
Nor
do
I
think
that
ever
God
did
send
his
Gospel
to
a
People
,
where
he
knew
that
all
would
be
absolute
Rejecters
of
it
,
or
of
the
Offers
made
in
it
.
MEDITATION
XIV
.
Upon
the
Justice
of
God
.
BEside
that
Goodness
of
God
,
which
is
absolute
and
boundless
,
presupposing
nothing
in
Creatures
,
as
the
Consideration
or
special
Occasion
of
it
,
I
perceive
there
is
a
Goodness
of
God
which
hath
a
special
occasion
in
his
Creatures
,
and
keeps
an
exact
Proportion
with
the
Actings
of
Rational
Creatures
;
which
is
the
Goodness
of
Remuneration
or
Reward
,
which
is
essentially
different
from
the
former
,
and
is
remunerative
Justice
,
which
cannot
be
distinctly
understood
alone
without
considering
the
punitive
Justice
of
God
;
and
therefore
I
apply
my
Thoughts
to
the
Justice
of
God
,
which
in
the
natural
Order
falls
nearest
to
his
Goodness
and
Truth
:
For
Mercy
presupposeth
Misery
incurr'd
by
Justice
,
and
Faithfulness
is
the
ultimate
Attribute
relative
to
Rational
Creatures
:
Wisdom
and
Dominion
reach
all
Creatures
.
Nothing
is
more
necessary
to
Rational
Creatures
than
the
distinct
Knowledg
of
God's
Justice
,
which
is
the
Pattern
of
their
own
Justice
,
and
is
necessary
to
have
right
Affections
towards
God
.
I
may
doubt
or
be
ignorant
of
some
Acts
of
the
Divine
Dispensations
that
have
natural
Evil
in
them
,
whether
they
be
Acts
of
Goodness
or
not
,
or
whether
Acts
of
Soveraignty
or
not
,
without
Blame
;
but
I
am
sure
they
cannot
be
without
Justice
.
I
doubt
not
but
the
damned
Spirits
are
convinced
of
God's
Justice
in
their
own
Damnation
;
their
Temptation
was
not
about
the
Justice
,
but
the
Goodness
of
God
;
they
were
not
content
with
,
nor
abode
in
the
Station
wherein
God
placed
them
:
Satan
did
on
the
same
ground
tempt
Adam
,
as
if
God
envied
Man's
Good
,
by
hindering
him
to
eat
that
Fruit
that
would
make
him
wise
like
God
.
I
know
not
whether
the
inbred
Principle
of
God's
Mercy
was
in
Man
before
the
Fall
,
but
I
doubt
nothing
that
it
was
in
all
Mankind
after
.
There
is
a
greater
Indifferency
in
God
,
in
giving
Mercy
,
than
in
doing
Justice
;
He
hath
Mercy
on
whom
he
will
have
Mercy
:
he
never
said
so
of
Justice
,
he
hath
acknowledged
himself
Debtor
,
and
obliged
by
Justice
.
Mercy
is
of
the
most
eminent
Bounty
,
which
not
only
punisheth
not
where
Punishment
is
deserved
,
but
provides
a
Mediator
to
satisfy
Justice
.
Justice
is
diversly
understood
,
sometimes
for
all
the
Acts
of
Godliness
and
Morality
,
even
for
some
Acts
indifferent
;
as
when
any
exact
that
which
is
due
to
them
,
they
are
said
to
do
justly
,
tho
more
properly
that
they
do
not
unjustly
,
for
they
are
not
always
obliged
to
exact
what
is
due
,
they
may
forbear
it
,
they
may
forgive
it
.
That
Justice
which
comprehends
Godliness
and
Morality
,
is
therefore
called
universal
Justice
;
but
the
Justice
here
proposed
is
not
of
that
Extent
,
but
is
called
particular
or
special
Justice
.
I
know
the
Justice
of
God
by
the
Light
of
Nature
,
from
an
inbred
Principle
of
the
natural
Conscience
,
shewing
me
that
I
ought
to
be
just
:
Justice
is
implied
in
the
Conception
of
a
Deity
.
It
would
be
an
evident
Inconsistency
to
apprehend
an
unjust
God
.
I
may
fortify
my
Perswasion
of
God's
Justice
,
because
he
hath
given
me
a
natural
Evidence
that
I
ought
to
be
just
,
and
therefore
it
must
be
pleasing
to
him
,
therefore
it
must
be
in
himself
;
but
I
do
not
think
that
the
Knowledg
of
the
Justice
of
God
,
or
God's
other
positive
Perfections
,
are
to
be
inferred
from
the
infinite
Extension
of
ours
;
for
Truth
is
precise
,
and
hath
no
degrees
:
Justice
implies
Proportion
,
and
it
cannot
be
said
that
God's
Rewards
are
infinite
in
the
way
of
Justice
;
and
his
vindictive
Justice
is
only
infinite
in
time
,
by
Accident
,
because
the
Creature
is
never
able
to
expiate
the
infinite
Aversion
God
hath
against
Sin
;
yet
the
Mediator
did
expiate
it
in
a
short
Life
,
by
the
Value
more
than
by
the
Weight
of
his
Sufferings
;
for
Weight
can
no
more
be
infinite
than
Bulk
.
Tho
all
the
Damned
be
eternally
punished
,
yet
not
equally
,
because
there
is
not
equal
Strength
to
bear
,
and
more
atrocious
Guilt
to
punish
;
It
shall
be
more
tolerable
for
Sodom
and
Gomorrah
,
than
for
Capernaum
.
Nothing
is
more
evident
to
Man
than
Justice
,
that
is
of
so
universal
use
to
Man
:
His
earliest
rational
Thoughts
are
not
to
do
Wrong
,
or
to
hurt
any
innocent
Rational
Creature
;
the
opposite
of
which
he
accounteth
Right
,
and
Justice
is
called
Righteousness
.
The
first
Apprehension
of
God
is
,
that
there
is
an
universal
Terror
in
the
Mind
of
Man
upon
account
of
evil
Resolutions
,
or
evil
Deeds
,
tho
it
were
impossible
for
any
Creature
to
know
them
;
so
that
it
is
not
from
the
Fear
of
Man
,
nor
is
it
a
groundless
childish
Terror
,
for
the
wiser
that
Men
grow
,
it
doth
the
more
increase
;
from
whence
there
is
an
inevitable
and
immediate
Consequence
,
that
there
is
some
Power
superior
to
Man
,
that
can
and
will
punish
wicked
Deeds
and
Purposes
.
Man
could
not
live
in
the
World
,
or
converse
with
Man
,
if
he
had
not
the
natural
knowledg
of
Justice
;
he
could
neither
know
what
he
ought
to
give
,
nor
what
he
ought
to
crave
,
what
he
should
encourage
,
nor
what
he
should
discourage
.
But
I
bless
God
,
that
to
the
Twilight
of
Nature
he
hath
given
to
his
Church
the
Meridian
Light
of
Revelation
.
The
Biass
of
Self-love
would
easily
pervert
the
natural
Principle
of
Justice
,
if
God
did
not
hem
it
in
,
and
set
its
Bounds
by
Revelation
,
yet
habitual
Perverseness
breaks
over
all
.
There
are
three
kinds
of
Justice
,
Attributive
,
Distributive
and
Contributive
,
or
Judicial
.
Attributive
Justice
is
the
giving
to
every
rational
Being
that
which
is
their
own
,
by
allowing
them
to
enjoy
whatsoever
they
have
that
is
their
own
,
by
giving
them
that
which
is
their
own
,
but
is
not
enjoyed
and
possessed
by
them
;
under
which
are
comprehended
all
Obligations
to
do
or
perform
,
whether
by
Paction
or
Promise
,
or
by
Law
of
a
superior
Power
.
So
Justice
requires
that
we
should
deliver
to
the
Owner
that
which
is
his
own
,
and
in
our
Power
,
tho
we
neither
had
it
from
him
nor
had
promised
so
to
do
;
much
more
ought
we
to
restore
that
which
we
had
from
him
,
the
same
Individual
if
we
can
,
at
least
the
equivalent
,
whether
it
were
by
Injury
we
took
it
from
him
,
or
otherwise
.
This
kind
of
Justice
is
commonly
called
Commutative
Justice
,
because
it
is
chiefly
exercised
in
exchanging
of
Deeds
and
Things
;
but
the
Term
is
too
narrow
to
express
the
Thing
,
therefore
it
is
better
called
Attributive
Justice
,
a
chief
Branch
whereof
is
the
allowing
others
to
enjoy
their
own
without
Molestation
;
which
is
properly
expressed
by
Innocence
,
that
is
,
doing
them
no
Hurt
,
neither
in
this
nor
in
the
performance
of
Promises
,
when
there
is
no
other
Cause
;
or
even
in
restoring
the
Goods
of
others
,
is
there
any
thing
of
Commutation
.
The
second
kind
of
Justice
is
called
Distributive
,
consisting
in
the
Distribution
of
Rewards
or
Punishments
,
proportioned
to
deserving
Good
or
Evil
;
here
it
cannot
be
said
that
there
is
given
to
any
that
which
is
their
own
,
but
that
which
they
merit
or
deserve
;
this
consists
with
Attributive
Justice
,
but
is
not
performed
by
it
:
He
that
injures
by
taking
away
,
or
troubling
a
Man
in
the
Enjoyment
of
his
own
,
is
not
thereby
freed
by
Restitution
,
or
Reparation
,
but
he
deserveth
also
Punishment
:
Restitution
or
Reparation
is
the
only
Interest
of
the
Injured
;
but
Punishment
is
only
by
God
,
immediately
,
or
by
his
Warrant
and
Command
;
Vengeance
is
mine
,
and
I
will
repay
,
saith
the
Lord
.
Distributive
Justice
is
in
some
way
the
Duty
of
all
Men
,
tho
they
be
not
invested
with
any
Judicial
Authority
,
as
Fathers
of
Families
,
or
Rulers
of
Civil
Societies
:
there
is
a
Debt
in
it
,
but
not
always
to
the
Party
on
whom
it
is
exercised
,
tho
oft-times
it
be
so
;
a
Reward
may
be
claimed
in
Justice
by
the
Person
meriting
,
a
Punishment
may
also
be
claimed
.
We
may
warrantably
pray
that
God
would
not
cease
to
be
a
Corrector
,
as
well
as
an
Instructer
,
and
that
he
would
not
give
us
up
to
our selves
:
Children
may
desire
the
like
of
Parents
,
Servants
of
Masters
,
People
of
Rulers
,
tho
the
particular
manner
and
the
measure
be
frequently
shunned
by
Self-love
:
Nor
are
Men
to
demand
Justice
against
themselves
,
as
to
Life
and
Fame
,
which
they
are
obliged
to
preserve
,
and
not
to
reveal
against
them
that
which
God
hath
left
secret
;
but
there
is
always
a
Debt
to
God
in
Distributive
Justice
,
for
Men
are
not
so
obliged
in
Acts
of
Benignity
,
as
in
Acts
of
Justice
:
Liberality
in
giving
or
forgiving
that
which
is
not
due
to
the
Party
,
is
not
so
obliging
even
as
to
God
,
as
his
Justice
.
The
third
kind
of
Justice
is
Judicial
,
that
is
only
to
be
performed
by
those
who
have
not
only
Power
to
judg
,
but
do
proceed
in
the
way
of
Judgment
,
whereby
it
is
distinguished
from
Distributive
Justice
strictly
taken
:
Judges
do
distribute
Punishments
according
to
Merit
,
and
Rewards
also
,
as
they
are
able
,
according
to
the
Merit
of
the
Parties
;
and
in
most
Cases
of
Distributive
Justice
,
private
Persons
are
relieved
,
and
are
liable
to
no
Debt
even
to
God
,
in
so
far
as
he
hath
devolved
the
sole
Power
upon
Civil
Judges
:
Before
these
were
constituted
,
every
Man
was
obliged
to
reward
and
punish
as
he
had
Ability
and
Opportunity
.
The
Command
of
God
immediately
after
the
Deluge
,
Whosoever
sheds
Man's
Blood
,
by
Man
shall
his
Blood
be
shed
,
is
not
a
Prediction
,
for
then
it
had
not
been
true
,
but
is
a
Precept
,
not
directed
to
Civil
Judges
,
for
then
there
were
none
,
nor
to
Fathers
,
tho
they
were
;
but
Man
is
as
large
in
the
one
part
of
the
Precept
as
in
the
other
:
It
is
not
said
,
whosoever
sheds
Man's
Blood
,
by
that
Man
or
his
Relation
his
Blood
shall
be
shed
;
for
he
that
's
killed
or
disabled
cannot
shed
his
Blood
who
did
it
;
nor
ought
he
to
be
Judg
or
Avenger
of
it
,
where
another
can
be
had
,
which
is
the
Prerogative
of
God
alone
.
Men
may
defend
themselves
against
Injury
,
which
is
not
by
Distributive
or
Judicial
Justice
,
but
by
the
Obligation
they
owe
to
God
to
preserve
these
Lives
whereof
he
alone
is
Master
;
but
they
may
not
avenge
themselves
without
a
Judg
,
knowing
the
Evidence
of
the
Fact
,
tho
he
be
not
a
Civil
Judg
,
having
an
Authoritative
Superiority
,
Kings
and
States
ought
not
to
be
both
Judges
and
Parties
where
others
can
be
had
;
but
before
they
enter
in
War
,
they
ought
to
demand
Satisfaction
,
and
give
sufficient
Evidence
of
the
Fact
,
and
not
decline
Arbitriment
,
where
an
indifferent
Judg
can
be
found
;
nor
do
they
judg
their
own
Cause
against
their
Subjects
,
but
by
Judges
,
tho
constituted
by
themselves
,
yet
sworn
to
do
Justice
between
them
and
their
Subjects
without
respect
of
Parties
,
not
only
in
their
Civil
Rights
,
but
in
Crimes
and
Injuries
against
themselves
.
It
is
by
this
kind
of
Justice
that
Princes
and
States
interpose
between
their
Neighbours
entering
in
War
,
where
no
Arbitration
hath
preceded
,
and
they
cannot
justly
concur
with
the
injured
without
a
preceding
Judgment
;
for
it
would
choak
Humanity
,
to
think
that
they
might
kill
Men
by
implicit
Faith
or
Report
,
much
less
by
Kindness
or
Contract
.
By
this
Justice
Men
are
not
only
obliged
to
act
as
Judges
,
but
as
Witnesses
,
by
giving
their
own
Testimonies
,
or
any
Evidence
they
have
,
or
can
cause
any
in
their
Power
to
give
:
Avenge
not
your selves
is
not
with
a
Restriction
to
private
Persons
;
Vengeance
is
God's
,
and
can
only
be
done
by
himself
,
or
by
his
Warrant
.
I
know
the
Perverseness
and
even
Inadvertance
of
Men
,
make
them
run
upon
their
Adversary
,
to
give
themselves
that
great
,
but
inhuman
Pleasure
of
Revenge
,
not
so
much
delighting
in
Justice
,
as
in
the
Misery
of
the
Injurer
;
yet
the
Mighty
God
hath
not
only
said
,
but
sworn
,
That
he
delights
not
in
the
Death
of
a
Sinner
.
When
I
consider
these
Branches
of
Justice
,
as
they
are
in
God
,
I
perceive
great
Difference
in
them
as
they
are
in
Men
,
who
by
Attributive
Justice
may
take
nothing
from
any
Man
that
is
his
own
,
except
in
the
way
of
Punishment
for
a
just
Cause
:
but
as
to
God
all
Mens
Goods
,
Honour
,
Freedom
,
and
even
their
Lives
,
are
but
precarious
during
God's
Pleasure
,
and
as
the
Peculia
of
Children
or
Servants
;
and
therefore
it
is
no
Injustice
in
God
to
take
them
away
,
or
to
transfer
the
Right
of
them
to
any
other
.
The
Israulites
not
restoring
those
things
that
they
had
borrowed
from
the
Egyptians
at
their
Departure
,
was
no
Stealth
or
Injury
,
because
they
did
it
by
God's
Warrant
.
It
is
more
questionable
whether
it
was
congruous
to
God
to
have
taken
away
the
Life
of
his
innocent
Rational
Creatures
,
by
Annihilation
,
or
by
Death
;
wherein
I
do
incline
to
the
Negative
:
For
I
see
not
how
it
can
consist
with
the
Happiness
of
any
Creature
,
if
it
have
not
Certainty
of
its
blessed
State
:
But
I
think
also
that
the
assurance
of
the
Continuance
thereof
,
is
not
from
God's
Justice
,
but
from
his
Bounty
,
especially
from
his
Faithfulness
.
There
is
nothing
revealed
of
any
Promise
made
to
the
Angels
,
and
yet
there
is
no
doubt
of
their
full
assurance
not
to
be
annihilated
,
and
it
is
hard
to
conceive
how
their
Life
can
be
otherwise
taken
away
;
nor
do
I
know
whether
there
was
such
a
Promise
made
to
Man
in
Innocency
;
for
tho
Death
was
threatened
upon
his
Disobedience
,
the
assurance
of
the
perpetuity
of
Life
did
not
thence
necessarily
follow
:
But
innocent
Angels
and
Men
had
sufficient
ground
to
have
full
Trust
in
God
,
that
if
they
offended
him
not
,
he
would
never
destroy
them
,
tho
not
from
his
Promise
,
for
that
had
been
by
his
Justice
;
but
I
am
far
clearer
that
God's
Justice
could
not
permit
that
he
should
torment
his
innocent
Creatures
,
or
make
them
miserable
.
I
know
some
think
that
by
his
Soveraignty
he
might
torment
his
innocent
Rational
Creatures
,
as
having
more
Power
over
them
than
the
Potter
over
his
Clay
,
to
make
Vessels
of
Honour
or
Dishonour
of
them
;
but
I
have
cleared
my
Mind
as
to
that
Point
,
that
by
the
Vessels
of
Honour
or
Dishonour
,
are
not
meant
the
happy
and
miserable
,
but
his
free
giving
of
Grace
,
by
which
they
become
honourable
,
or
his
permitting
them
to
harden
their
Hearts
,
by
which
they
become
dishonourable
;
for
that
is
said
in
Answer
to
an
Objection
,
Why
doth
God
find
fault
with
Men
that
their
Hearts
are
hardened
,
for
who
hath
resisted
his
Will
?
Finding
of
fault
cannot
relate
to
innocent
Misery
.
I
know
some
are
puzzled
to
extricate
themselves
as
to
God's
Command
to
Abraham
to
sacrifice
his
Son
Isaac
:
I
see
no
Difficulty
in
the
Case
as
to
God's
Justice
;
for
tho
Isaac
had
been
sacrificed
,
God
could
have
restored
him
to
Life
,
and
so
fulfilled
his
Promise
,
That
in
Isaac
all
Nations
should
be
blessed
.
I
conceive
the
Difficulty
lies
as
to
God's
Unchangeableness
,
who
hath
never
changed
any
Law
of
Nature
that
he
wrote
in
Man's
Heart
;
but
Abraham's
killing
and
sacrificing
his
own
Son
without
a
deserving
Crime
,
is
inconsistent
with
the
Law
of
Man's
Nature
:
But
there
was
no
certain
ground
for
Abraham
to
conclude
that
his
Son
would
be
sacrificed
,
but
only
that
God
did
prove
his
Obedience
,
who
by
an
implicit
Faith
(
which
is
only
due
to
God
)
was
obliged
to
proceed
till
he
was
stopped
;
tho
he
could
not
know
how
that
Act
could
consist
with
the
Law
of
Nature
,
yet
he
might
still
hope
for
a
Reprieve
,
even
when
he
lifted
the
Knife
to
give
the
fatal
Blow
,
as
the
Event
shewed
:
and
I
take
this
to
be
the
best
Instance
of
God's
voluntas
signi
,
where
there
is
not
voluntas
beneplaciti
;
for
here
there
was
a
presumed
Will
,
or
rather
a
Presumption
of
the
Will
of
God
from
his
Command
,
but
it
admitted
a
contrary
Probation
,
the
Voice
from
Heaven
having
warranted
him
to
hold
his
Hand
:
This
is
also
a
clear
Evidence
that
God
does
not
always
will
to
operate
what
he
does
command
;
for
his
Will
can
never
want
its
Effect
,
tho
oft
his
Command
doth
,
the
Intent
whereof
is
to
oblige
the
Creature
,
and
shew
it
its
Duty
.
I
know
some
think
they
cannot
enough
exalt
God's
Soveraignty
,
if
they
admit
any
thing
right
but
by
his
Will
;
but
they
should
remember
that
he
is
so
Soveraign
,
as
he
is
also
Just
,
Bountiful
and
Faithful
.
They
do
too
much
detract
from
the
Loveliness
of
God
,
that
plead
for
him
,
as
Courtiers
for
their
Masters
,
who
love
not
to
hear
,
or
give
another
Cause
of
their
Commands
,
but
Such
is
our
Pleasure
.
God's
Promises
do
certainly
infer
his
Attributive
Justice
to
perform
,
and
yet
what
he
performs
may
well
be
accounted
a
free
Gift
,
because
before
his
Promise
he
was
not
only
free
,
but
indifferent
;
but
having
promised
,
he
is
not
indifferent
as
to
Performance
.
The
Performance
of
God's
Promise
is
attributed
oft-times
to
his
Faithfulness
,
or
to
his
Bounty
;
but
to
speak
accurately
,
it
is
only
to
be
referred
to
his
Justice
:
For
after
the
manner
of
Men
it
is
said
,
That
God
is
faithful
who
hath
promised
;
where
both
Faithfulness
and
a
Promise
are
joined
:
So
God
may
promise
that
which
his
Justice
would
require
without
a
Promise
,
as
he
does
also
to
confirm
Men
,
not
only
promise
,
but
sometimes
swear
to
perform
.
Commutative
Justice
is
not
competent
to
God
;
For
who
hath
given
to
him
that
he
should
repay
?
Yet
such
is
his
gracious
Condescension
to
Men
,
that
he
hath
frequently
entered
with
them
in
Covenant
,
the
most
excellent
of
which
is
the
Covenant
of
Grace
,
which
yet
cannot
be
called
commutative
,
as
if
God's
part
and
Man's
part
were
the
mutual
Causes
;
every
converted
Man
enters
in
the
Covenant
of
Grace
by
his
Consent
to
God's
offer
of
Grace
.
But
the
freest
Grant
requires
Acceptance
,
when
by
way
of
Offer
,
in
which
it
differs
from
an
absolute
Gift
,
which
is
effectual
,
if
it
be
not
rejected
,
but
Man's
Acceptance
or
Consent
is
also
by
the
Gift
and
Grace
of
God
.
The
Distributive
Justice
of
God
consists
in
the
distribution
of
Rewards
and
Punishments
,
and
hence
it
is
divided
into
Premiative
and
Punitive
Justice
,
both
are
exactly
proportioned
to
the
occasion
to
which
God's
Holiness
directs
it self
,
which
is
called
the
deserving
or
meritorious
Cause
,
no
other
way
than
as
an
occasion
comes
in
among
Causes
,
when
a
merciful
Man
sees
a
miserable
,
lie
hath
Compassion
and
helps
him
:
Could
this
Miser
boast
that
his
Misery
is
the
cause
of
the
Mercy
?
No
,
it
was
indeed
the
occasion
of
it
,
but
the
Man's
Mercifulness
was
the
Cause
:
So
it
is
in
God's
Justice
,
tho
Mankind
were
like
the
Beasts
of
the
Field
,
and
the
Fish
of
the
Sea
,
devouring
each
other
,
it
could
not
reach
God
,
but
it
is
the
Congruity
of
his
glorious
Nature
,
which
is
the
cause
why
he
rewards
the
Good
,
and
punisheth
the
Evil.
All
Christians
agree
,
that
God's
Punitive
Justice
is
adjusted
to
desert
or
merit
,
but
some
have
been
so
impudent
,
as
to
claim
eternal
Happiness
by
their
own
Merit
,
and
that
God
could
not
be
just
,
if
he
did
not
give
it
,
not
by
his
Promise
,
nor
for
Christ's
Merit
alone
,
as
only
taking
away
Punishment
,
but
they
think
the
Reward
is
from
their
own
Merit
.
Others
have
so
much
abhorred
this
that
they
have
run
to
the
other
Extream
,
holding
that
all
Rewards
are
absolutely
,
free
without
any
thing
of
Justice
;
so
that
God
should
only
have
Punitive
,
and
not
Premiative
Justice
,
as
Man's
Condition
now
standeth
after
the
Fall
:
And
that
if
Man
had
not
fallen
he
had
by
his
Merit
been
translated
into
the
Heavenly
Estate
,
not
by
God's
Promise
,
or
by
his
Bounty
,
but
by
his
Premiative
Justice
;
but
that
now
Man
having
fallen
,
nothing
belongs
to
him
by
the
Premiative
Justice
of
God
.
There
are
many
and
great
Authorities
of
Learned
Men
on
all
hands
in
this
matter
;
but
when
I
look
up
to
God
,
and
make
use
of
the
Light
of
Scripture
and
Reason
he
hath
given
me
,
I
cannot
assent
to
either
of
these
Extreams
,
when
I
consider
that
God
hath
with
so
strong
an
Asseveration
declared
,
Verily
there
is
a
Reward
for
the
Righteous
;
to
whom
he
faith
also
,
That
it
is
just
with
God
to
give
Tribulation
to
them
that
trouble
you
,
and
to
give
to
you
that
are
troubled
Peace
with
us
,
and
that
God
is
not
unrighteous
to
forget
their
Labour
of
Love
;
yet
these
Righteous
were
not
Innocents
.
I
am
not
moved
with
that
Argument
,
That
all
sinful
Men
even
when
regenerated
do
deserve
eternal
Damnation
,
tho
for
Christ's
sake
it
be
forgiven
;
and
therefore
if
any
thing
they
could
do
could
deserve
Good
from
God
,
they
forfeit
that
by
their
deserving
Death
;
for
one
may
as
well
withhold
from
an
Enemy
that
which
was
due
,
as
take
from
him
that
which
was
his
own
:
But
when
I
consider
that
Christ
hath
by
his
Merit
through
the
Covenant
of
Grace
procured
a
full
Pardon
of
all
the
Sins
of
the
Regenerate
through
Repentance
and
Faith
,
both
the
Similitude
and
the
Reason
of
it
fail
;
for
he
hath
taken
away
the
Enmity
,
and
hath
made
Reconciliation
,
whereby
the
Justified
become
not
only
Servants
,
but
Sons
,
Heirs
and
Coheirs
with
Christ
of
Glory
.
I
am
far
from
fancying
that
any
meer
Creature
doth
,
or
could
deserve
the
Glory
of
Heaven
,
no
not
Adam
,
tho
he
had
continued
innocent
,
nor
the
most
glorious
Seraphim
.
The
Angels
were
created
in
the
state
of
Celestial
Glory
,
which
was
by
God's
free
Bounty
;
they
could
pretend
no
Merit
for
deserving
that
Glory
that
they
had
at
the
first
instant
of
their
Being
;
nor
do
I
believe
that
their
Consirmation
and
Assurance
is
an
Act
granted
by
God
of
rewarding
Justice
,
but
of
free
Bounty
,
it
being
so
high
an
Advancement
from
a
fallible
to
an
infallible
State
,
which
the
best
of
their
Service
could
not
deserve
.
It
was
congruous
to
the
Freedom
of
God
,
and
the
Dependance
of
his
Creatures
,
and
his
Dominion
and
Government
of
them
,
that
they
should
all
be
capable
of
Rewards
and
Punishments
,
and
be
ruled
by
the
righteous
Laws
of
God
,
and
that
therefore
they
should
be
in
a
labile
Estate
;
and
even
in
that
Estate
God
did
reward
the
Improvement
of
their
Natural
Capacities
,
by
adding
farther
degrees
to
them
of
their
Love
to
him
and
Joy
in
him
,
which
crowns
their
Happiness
:
but
his
Promise
,
or
the
Manifestation
of
his
Purpose
,
that
if
during
their
Trial
they
were
faithful
in
that
fallible
Estate
,
he
would
never
suffer
them
to
fall
.
I
do
not
doubt
that
they
acknowledg
it
as
his
free
Bounty
,
and
even
in
that
confirmed
Estate
their
Perfections
can
never
be
so
great
but
they
can
be
increased
,
and
therefore
there
is
still
place
for
God's
Premiative
Justice
.
If
then
the
Angels
have
the
Celestial
Glory
without
Merit
,
by
meer
Bounty
,
and
yet
God
by
his
Premiative
Justice
is
still
adding
to
their
Perfections
,
which
is
clearly
revealed
by
the
Fall
of
the
evil
Angels
,
and
that
these
that
stood
are
declared
to
be
the
elect
Angels
,
(
whence
all
I
have
said
will
follow
)
could
Man
,
tho
innocent
,
pretend
by
Merit
and
Justice
,
to
arrogate
more
to
himself
than
the
Angels
?
He
was
created
innocent
,
able
to
have
so
continued
,
but
in
all
Perfections
far
inferiour
to
the
Angels
.
In
his
fallible
Estate
he
was
capable
of
God's
rewarding
Justice
,
as
were
the
Angels
in
the
like
Estate
before
Confirmation
:
But
could
he
have
deserved
Confirmation
and
Exaltation
,
from
an
Animal
to
an
Angelical
,
from
an
Earthly
to
an
Heavenly
State
?
At
Man's
Creation
God
had
promised
him
Immortality
,
not
by
his
Nature
,
for
his
Body
was
fragile
,
and
might
by
second
Causes
have
been
rendered
unserviceable
to
his
Soul
,
but
only
by
God's
Providence
,
he
behoved
to
eat
,
drink
,
sleep
,
rost
.
We
have
no
ground
to
believe
that
his
Children
so
soon
as
they
were
born
needed
not
his
Care
and
Trouble
,
tho
they
had
been
as
perfect
as
Christ
in
the
State
of
his
Infancy
:
Can
it
be
thought
that
Man
by
his
Merit
could
deserve
Celestial
Glory
and
Confirmation
,
freeing
him
from
the
hazard
of
falling
in
Sin
,
or
losing
that
blessed
State
by
Mortality
or
Annihilation
?
and
yet
there
is
no
ground
to
doubt
,
that
as
the
Angels
were
confirmed
after
their
Trial
,
so
would
Men
have
been
,
which
with
the
Immortality
God
had
promised
,
he
lost
,
and
became
mortal
and
miserable
by
eating
the
forbidden
Fruit.
Whence
there
is
enough
to
satisfy
the
Consciences
of
Men
,
of
God's
Dispensation
in
suffering
Adam
to
fall
,
whereby
neither
he
nor
any
of
his
Posterity
,
could
ever
by
themselves
recover
that
blessed
Estate
which
he
had
lost
to
himself
and
them
by
his
Fall
;
albeit
they
could
not
conceive
how
God
could
eternally
torment
all
his
Posterity
for
his
Sin
,
tho
they
had
none
of
their
own
:
But
blessed
be
God
that
Christ
was
separate
from
Sin
unto
the
end
,
and
became
the
second
Adam
,
expiating
Sin
,
and
procuring
for
the
Elect
that
Blessedness
which
through
Adam's
Fall
they
had
lost
.
How
unreasonable
then
and
odious
must
the
Meritmongers
of
Rome
be
,
who
not
only
hold
that
sinful
Men
acquire
Heaven
by
their
Merits
,
but
that
they
have
so
great
store
of
Works
of
Supererrogation
,
to
which
they
were
forced
to
flee
,
when
the
horrid
Grossness
of
the
Pope's
setting
to
Sale
Indulgences
for
Money
,
through
most
of
the
Dominions
of
his
Obedience
,
had
awakened
a
great
part
of
the
World
,
to
see
that
it
was
impossible
he
could
be
Christ's
Vicar
on
Earth
,
but
rather
the
Antichrist
?
There
was
no
Evasion
with
any
pretence
,
but
that
there
was
a
Treasure
of
the
Supererrogatory
Merits
of
the
Saints
,
whereof
the
Pope
was
the
sole
Dispenser
;
and
yet
tho
that
Treasure
was
not
pretended
to
be
infinite
and
inexhaustable
,
the
Popes
neither
knew
what
was
the
measure
of
it
,
nor
how
much
was
exhausted
,
and
how
much
remained
,
or
if
any
thing
at
all
;
for
there
was
no
Record
kept
of
what
Indulgences
were
given
out
,
or
how
much
they
needed
that
got
them
,
nor
could
there
be
,
seeing
the
Indulgences
were
not
given
by
the
Popes
immediately
and
upon
trial
,
but
were
gifted
and
farmed
to
his
Emissaries
,
who
were
the
vilest
of
Men
,
who
rendered
that
Religion
absolutely
ridiculous
.
I
pity
the
deceived
Multitude
of
that
Synagogue
,
but
I
abhor
their
chief
Leaders
,
and
without
the
breach
of
Charity
,
I
think
I
may
safely
say
,
that
many
of
them
must
be
convinced
of
gross
Errors
in
that
Church
,
but
cannot
acknowledg
them
because
of
the
Canons
already
made
,
unless
therewith
they
quit
Infallibilty
,
which
is
the
Pillar
and
Ground
of
their
Faith
.
God's
Punitive
Justice
has
not
escaped
dangerous
Errors
,
not
only
from
those
who
make
all
God's
Laws
to
be
only
obliging
by
his
Will
,
so
that
he
may
not
only
dispense
with
them
without
any
Punishment
,
but
may
abrogate
them
,
(
of
which
I
have
cleared
my self
before
in
meditating
upon
his
Holiness
)
but
from
those
that
think
his
Justice
requires
no
exact
Proportion
between
the
Crime
and
the
Punishment
,
but
that
it
is
meerly
Arbitrary
,
that
God
might
have
accepted
the
Sacrifice
of
a
Lamb
for
the
greatest
Sin
,
or
the
Penance
that
Men
inflict
upon
themselves
;
and
that
the
Mosaical
Sacrifices
did
expiate
Sin
of
themselves
,
not
as
Types
of
the
only
one
satisfying
Sacrifice
of
Christ
.
I
am
convinced
that
the
very
Nature
of
the
Justice
of
God
imports
an
exact
Proportion
of
Rewards
and
Punishments
to
the
Objects
of
them
,
and
that
therein
God's
Justice
differs
from
the
Justice
of
Man
,
who
neither
can
know
the
exact
Proportion
,
nor
can
adjust
a
Punishment
to
expiate
any
Sin
.
Mens
Justice
in
Punishments
are
not
to
satisfy
Justice
,
or
to
expiate
Crimes
past
,
but
to
prevent
and
suppress
them
for
time
to
come
;
and
therefore
they
become
unjust
and
cruel
,
by
applying
Arbitrary
Punishments
more
than
are
needful
to
suppress
the
Crimes
:
but
God
perfectly
knows
the
just
Proportion
of
Rewards
and
Punishments
,
and
he
hath
not
that
Indifferency
in
applying
them
as
he
hath
in
his
Acts
of
Bounty
:
Sin
is
so
opposite
and
so
odious
to
God
,
that
his
Aversion
to
it
is
infinite
,
and
therefore
it
cannot
be
expiated
but
by
a
Punishment
infinite
in
Value
;
and
therefore
in
the
Damned
,
Punishment
is
only
eternal
,
because
in
no
Time
the
finite
Natures
of
Creatures
can
bear
an
infinite
Punishment
.
The
Sins
of
the
Elect
are
expiated
by
the
Sufferings
of
Christ
,
which
were
short
in
Time
,
but
infinite
in
Value
,
because
of
the
Dignity
of
the
Person
that
suffered
;
yet
God
having
denounced
the
Wages
of
Sin
to
be
Death
,
both
by
the
Separation
of
the
Soul
and
Body
,
and
by
the
Separation
of
both
from
the
Joy
arising
from
God's
Countenance
,
Justice
required
that
the
Mediator
should
suffer
both
,
tho
but
for
a
short
time
,
in
his
Agony
in
the
Garden
,
and
on
the
Cross
,
when
innocent
Nature
made
him
cry
out
in
the
one
,
that
if
it
were
possible
that
Cup
might
be
removed
,
yet
with
voluntary
Submission
;
and
in
the
other
when
he
said
,
My
God!
My
God!
why
hast
thou
forsaken
me
?
They
must
be
strangely
deluded
,
that
attribute
that
Cry
to
the
Pains
or
Sense
of
Death
;
for
therein
he
should
have
been
exceeded
by
innumerable
Martyrs
,
none
of
which
cried
that
they
were
forsaken
of
God
;
and
many
have
triumphed
over
their
Tormentors
,
and
have
sung
in
the
midst
of
the
Flames
.
I
think
they
are
both
bold
and
ignorant
,
who
presume
to
assert
,
that
any
Suffering
of
Christ
without
Death
had
been
sufficient
to
expiate
the
Sins
of
the
Elect
:
None
but
God
can
know
the
just
Punishment
of
Sin
.
Common
Reason
may
assure
that
God
would
not
afflict
his
innocent
Son
in
vain
,
but
Revelation
putteth
it
beyond
doubt
by
the
Apostle's
arguing
against
the
Possibility
of
Salvation
by
Works
of
the
Law
,
saying
,
If
Righteousness
come
by
the
Law
,
then
Christ
is
dead
in
vain
.
It
is
necessarily
understood
,
as
in
all
such
Arguments
,
but
that
is
impossible
,
that
Christ
should
have
died
in
vain
;
nor
would
it
conclude
if
by
dying
in
vain
were
understood
dying
to
no
purpose
:
For
tho
it
had
been
indifferent
to
God
to
have
brought
Salvation
by
the
Law
,
or
by
the
Death
of
Christ
;
yet
neither
of
the
ways
had
been
in
vain
,
that
is
,
to
no
purpose
,
which
soever
of
the
two
God
had
chosen
:
But
then
it
would
not
have
concluded
,
that
Righteousness
could
not
have
come
by
the
Law
,
therefore
in
vain
must
be
understood
,
as
ordinarily
it
is
,
that
which
is
needless
or
unnecessary
,
and
then
the
Argument
is
clear
and
convincing
,
thus
:
If
Righteousness
had
been
by
the
Law
,
then
Christ's
dying
had
been
needless
,
because
the
Law
alone
could
have
brought
Righteousness
;
but
it
is
impossible
that
Christ
should
have
died
when
there
was
no
necessity
for
it
,
therefore
the
Law
nor
no
other
way
could
do
it
.
There
is
another
dangerous
Mistake
about
God's
Punitive
Justice
,
as
if
the
Consideration
of
his
Punishment
were
to
compense
the
Displeasure
he
had
from
Sin
,
by
his
Pleasure
in
the
suffering
of
his
Creature
,
as
Men
commonly
do
;
but
the
true
Consideration
is
the
Manifestation
of
his
Glory
,
in
his
Aversion
from
Sin
:
for
,
As
I
live
,
saith
the
Lord
,
I
delight
not
in
the
Death
of
a
Sinner
.
He
hath
no
Pleasure
in
the
Misery
of
his
Creature
.
It
is
another
Mistake
of
Guilt
and
Punishment
,
that
it
is
a
Debt
,
whereby
the
Sinner
is
obliged
to
undergo
the
Punishment
.
It
may
be
called
a
Debt
,
as
it
is
called
a
Prison
or
a
Bondage
;
neither
is
the
Satisfaction
for
Sin
properly
a
Payment
:
For
if
it
were
a
Debt
,
a
Criminal
should
be
obliged
in
Justice
to
offer
himself
to
pay
that
Debt
,
which
yet
not
only
he
ought
not
,
but
he
may
not
do
:
Neither
doth
a
Judg
proceed
to
Punishment
,
as
receiving
a
Debt
from
the
Criminal
,
but
by
his
own
Authority
.
If
Christ's
Satisfaction
for
Sin
were
a
Payment
,
it
would
follow
that
no
Man
should
mourn
for
Sin
,
because
Christ
having
satisfied
,
there
remained
no
more
Debt
or
Guilt
of
Sin
:
which
hath
driven
many
into
that
pernicious
Error
,
whence
they
are
called
Antinomians
;
and
it
would
highly
derogate
from
the
Goodness
of
God
,
if
he
did
only
take
that
Payment
from
the
Cautioner
,
that
was
due
by
the
principal
Debtor
.
But
if
the
Satisfaction
be
by
manifesting
God's
Abhorrence
of
Sin
,
it
gives
great
Light
to
Christ's
Satisfaction
interceding
for
Sinners
,
and
offering
that
the
Father
should
manifest
as
much
of
his
Abhorrence
of
Sin
upon
him
,
as
if
all
Mankind
had
been
made
eternally
miserable
,
that
as
the
second
Adam
he
might
make
them
all
capable
of
Salvation
,
and
the
Elect
secured
in
it
.
The
Judicial
Justice
of
God
is
that
which
he
exerciseth
as
Judg
of
all
the
World
,
which
stands
not
only
in
Rewards
and
Punishments
,
but
also
in
giving
every
rational
Creature
its
Right
,
or
its
own
,
whether
it
be
by
retaining
the
Rights
they
have
without
Molestation
,
or
by
attaining
these
which
they
possess
not
.
God
would
never
suffer
any
rational
Creature
to
want
its
Right
,
to
give
it
to
any
other
Creature
,
if
it
were
not
for
Sin
.
Judicial
Justice
calling
the
Party
that
he
may
be
heard
,
if
he
have
any
thing
can
be
said
,
and
that
the
Fact
must
be
proved
,
is
implied
in
the
Nature
of
it
,
and
morally
necessary
,
which
the
great
Judg
of
the
World
observes
by
himself
,
or
by
his
Deputies
.
By
himself
he
called
Adam
and
Eve
,
and
asked
first
Adam
,
Hast
thou
eaten
of
the
Tree
whereof
I
commanded
thee
thou
shouldst
not
eat
?
and
he
heard
his
weak
Plea
;
and
the
Man
said
,
The
Woman
whom
thou
gavest
to
be
with
me
,
she
gave
me
of
the
Tree
,
and
I
did
eat
.
Then
he
called
the
Woman
,
and
said
to
her
,
What
is
this
that
thou
hast
done
?
and
he
heard
also
her
Plea
,
who
said
,
The
Serpent
beguiled
me
,
and
I
did
eat
.
In
these
Accusations
there
was
both
the
Law
adduced
and
applied
to
the
Fact
violating
it
,
and
the
Proof
by
their
own
judicial
Confession
;
both
their
Pleas
were
rejected
,
and
just
Judgment
pronounced
against
them
,
but
immediately
a
Mediator
was
intimated
,
and
thereby
hope
of
Mercy
.
When
Cain
killed
his
Brother
Abel
,
before
God
pronounced
Sentence
against
him
,
he
calls
him
,
saying
,
What
hast
thou
done
?
The
Voice
of
thy
Brother's
Blood
crieth
unto
me
from
the
Ground
.
There
is
the
Proof
,
the
Blood
being
yet
fresh
upon
the
Ground
;
Cain
makes
no
Defence
,
therefore
God
pronounceth
this
Sentence
,
Thou
art
accursed
,
a
Fugitive
and
a
Vagabond
shalt
thou
be
on
the
Earth
:
yet
even
to
Cain
there
was
something
of
Favour
admixed
;
for
God
spared
the
Temporal
Judgment
by
Death
,
by
his
sole
Prerogative
,
and
therefore
he
set
a
Mark
upon
Cain
,
to
prohibit
all
to
execute
the
just
Sentence
of
Death
against
him
;
the
Justice
whereof
Cain
acknowledged
,
saying
,
that
every
one
that
findeth
me
shall
slay
me
,
which
could
not
import
an
unwarrantable
Revenge
,
as
if
all
Men
would
be
wicked
to
multiply
Slaughter
without
Warrant
.
God's
Judicial
Justice
by
his
Deputies
is
chiefly
by
Man's
own
Conscience
,
which
both
accuses
them
,
proves
against
them
,
and
condemns
them
for
all
their
Faults
,
until
it
be
seduced
or
seared
;
and
then
often
God
delays
his
Judgment
till
the
Soul
's
appearing
before
him
after
Death
,
but
sometimes
he
executes
his
Judgment
by
Men
without
Warrant
,
sometimes
by
other
Accidents
,
and
frequently
by
Judges
deriving
Authority
from
him
,
who
therefore
ought
to
follow
the
Rule
and
Pattern
he
hath
given
them
,
condemning
no
Man
till
they
had
called
him
to
answer
for
himself
,
and
giving
him
time
and
freedom
to
offer
all
his
Defences
,
and
adducing
sufficient
Proof
of
the
Fact
charged
against
him
.
MEDITATION
XV.
Upon
the
Mercy
of
God
.
MY
Thoughts
in
my
last
Meditation
upon
the
Punitive
Justice
of
God
,
and
the
Miseries
thence
arising
,
lead
me
to
consider
the
Mercy
of
God
,
which
presupposes
Misery
as
the
Object
of
it
.
The
Mercy
of
God
is
a
part
and
kind
of
his
Goodness
,
but
is
a
special
kind
of
Goodness
presupposing
Misery
;
therefore
I
could
not
distinctly
consider
it
,
till
I
considered
the
Misery
arising
from
God's
Justice
.
The
Goodness
of
God
which
presupposes
not
Misery
,
is
more
properly
called
his
Bounty
or
Benignity
,
in
Benevolence
or
Beneficence
.
If
Adam
had
not
fallen
,
God's
advancing
him
from
an
Animal
to
an
Angelical
Estate
,
had
been
an
Act
of
free
Beneficence
and
Bounty
;
but
no
Act
of
Mercy
,
for
then
Adam
had
never
been
miserable
:
Yet
Mercy
doth
not
always
consider
Misery
as
pre-existent
,
or
as
seen
,
present
,
or
past
,
but
as
foreseen
,
which
would
come
to
pass
if
it
were
not
prevented
by
Mercy
;
and
this
is
properly
called
Preventing
Mercy
,
in
contradiction
to
that
which
is
called
Healing
or
Curing
Mercy
.
As
Physicians
use
preventing
Medicines
,
when
they
foresee
the
latent
Causes
of
the
Disease
,
that
would
come
if
these
Causes
were
not
removed
,
as
well
as
healing
Medicines
to
remove
the
Disease
incumbent
,
the
preventing
Medicines
are
more
useful
,
tho
less
sensible
than
the
other
:
So
are
God's
preventing
Mercies
;
God
foresaw
Adam's
Fall
,
and
the
ensuing
Misery
to
himself
and
his
Posterity
;
and
on
the
Foresight
and
Consideration
thereof
,
decreed
to
send
his
Son
into
the
World
,
to
assume
the
Nature
of
Man
,
and
in
it
to
suffer
Death
,
and
expiate
his
Justice
,
and
to
satisfy
his
Abhorrency
of
Sin
:
This
Decree
was
preventing
Mercy
,
not
designed
to
prevent
the
Existence
of
Sin
,
but
to
prevent
the
Incurableness
of
it
when
it
should
exist
,
and
to
prevent
the
Evil
of
Punishment
which
would
befal
the
Sinner
,
and
to
prevent
the
height
and
eternal
Continuance
of
it
;
whereby
Infants
and
Idiots
never
commit
Sin
,
and
those
who
are
saved
,
do
never
commit
Sin
after
the
State
of
Mortality
.
God
doth
also
cure
Sin
after
its
Existence
,
not
only
absolutely
in
Glory
,
but
in
part
in
Mortality
,
removing
the
Rage
and
reigning
Power
of
it
.
Mercy
is
one
of
the
natural
innate
Principles
in
Man
,
common
to
all
Men
,
who
so
far
arrive
to
Discretion
,
as
that
they
can
discern
the
Misery
of
a
Rational
Creature
,
which
worketh
like
an
Instinct
upon
the
view
of
the
Object
,
without
reasoning
,
and
with
such
Propension
,
that
tho
oftentimes
they
would
,
they
cannot
forbear
.
Those
who
burn
with
Revenge
or
Envy
,
do
relent
when
they
see
the
Misery
of
that
Creature
to
which
they
wished
the
worst
of
Evils
,
and
their
Misery
may
become
so
great
,
that
there
ariseth
thence
a
Compassion
and
suffering
with
the
miserable
Creature
,
with
a
desire
to
relieve
it
.
Mercy
therefore
implies
a
Displeasure
,
or
Grief
for
a
Miserable
Creature
,
and
a
desire
to
relieve
it
,
whether
from
Misery
incumbent
or
imminent
;
so
a
merciful
Man
shelters
a
Creature
from
the
Avenger
.
This
natural
Inclination
of
Mercy
may
be
,
and
often
is
much
abated
and
eradicated
by
contrary
evil
Inclinations
and
Custom
;
as
those
that
murder
for
Gain
,
and
too
many
become
not
only
void
of
Compassion
,
but
cruel
,
contrary
to
Mercy
,
delighting
to
behold
the
Misery
of
others
:
but
then
they
are
reckoned
to
put
off
Humanity
,
and
that
Pain
that
's
felt
in
the
Heart
and
Bowels
upon
the
sight
of
Misery
.
Misery
is
not
every
Evil
of
Suffering
and
Want
,
but
the
Prevalence
of
them
,
to
which
alone
Mercy
is
applicable
,
which
being
an
innate
Inclination
given
to
us
of
God
,
cannot
but
be
pleasant
to
God
the
Giver
,
and
is
a
Remainder
of
his
Image
in
the
Natural
Conscience
;
he
delighteth
much
in
the
Mercifulness
of
his
Creatures
,
and
it
is
an
eminent
Sign
of
those
that
are
in
his
Favour
,
which
appeareth
by
that
Article
of
the
Lord's
Prayer
,
Forgive
us
our
Sins
,
as
we
forgive
them
that
sin
against
us
;
intimating
that
none
can
with
hope
ask
Mercy
of
God
who
are
not
merciful
.
The
Mercy
of
Creatures
may
often
be
exercised
in
Fellow-feeling
or
Compassion
,
when
they
are
not
able
to
help
,
but
still
there
is
a
desire
to
help
.
Mercy
when
effectual
,
consists
in
giving
and
forgiving
,
which
is
a
giving
of
Remission
or
Pardon
of
that
which
may
be
exacted
or
inflicted
by
the
Forgiver
,
in
so
far
as
it
's
in
his
Power
;
as
when
a
Creditor
forgives
his
poor
Debtor
,
whom
he
might
throw
and
detain
in
Prison
,
which
is
the
Forgiveness
of
a
Debt
;
or
when
an
injured
Person
forbeareth
to
insist
against
the
Injurer
for
Punishment
,
or
absolutely
passeth
from
him
;
which
may
be
where
there
is
a
Debt
of
Reparation
beside
the
Punishment
,
and
may
be
also
without
these
.
Punishment
is
not
properly
a
Debt
,
as
I
have
cleared
my self
in
the
preceding
Meditation
;
and
therefore
Mercy
in
Forgiveness
of
Punishment
,
is
Forgiveness
of
a
Crime
or
Fault
,
which
God
hath
allowed
the
Injured
to
forgive
to
the
Penitent
,
even
to
seventy
and
seven
times
:
But
there
be
Crimes
which
do
more
concern
the
Common-wealth
than
a
particular
Interest
,
whereunto
the
Example
is
pernicious
;
these
cannot
be
forgiven
by
private
Persons
,
and
ought
only
to
be
forgiven
by
the
Common-wealth
,
when
the
Punishment
would
give
more
Inconvenience
to
the
Common-wealth
than
the
Forbearance
.
Mercy
even
in
Creatures
is
not
of
Justice
,
as
a
Debt
,
but
of
Benignity
:
for
tho
it
be
very
necessary
for
Mankind
,
and
therefore
God
hath
given
a
strong
natural
Propension
to
it
before
it
be
perverted
,
yet
he
hath
not
imposed
it
as
a
Debt
to
be
punishable
for
the
Omission
,
but
rewarded
for
the
Performance
;
and
therefore
it
is
said
,
to
the
Merciful
he
will
be
merciful
;
for
all
that
is
due
by
Justice
,
stateth
a
Power
to
claim
or
exact
in
the
Person
to
which
it
is
due
.
It
is
an
eminent
Office
of
Humanity
to
relieve
the
Distressed
,
to
give
Alms
to
the
Poor
,
yet
they
have
no
Power
to
claim
or
exact
it
.
By
the
Divine
Vestige
of
Mercy
in
the
Creature
,
I
am
helped
to
the
more
distinct
Knowledg
of
the
infinite
Mercy
of
the
Creator
,
wherein
the
Difference
will
easily
appear
both
by
Reason
and
Revelation
;
I
shall
therefore
compare
the
two
in
what
they
agree
,
and
in
what
they
disagree
.
The
Mercy
of
God
and
the
Mercy
of
the
Creature
agree
in
this
,
that
both
respect
a
miserable
Object
,
yet
not
so
that
it
must
be
infinite
and
eternal
Misery
:
For
God
hath
Mercy
on
many
of
his
Creatures
,
to
whom
he
doth
not
forgive
their
Sins
;
for
he
hath
Mercy
upon
Nations
and
Communities
,
who
are
not
capable
of
that
kind
of
Pardon
.
How
often
hath
he
recorded
his
Mercy
to
Idolatrous
Israel
,
when
they
cried
to
him
in
their
Misery
,
and
perhaps
had
Sorrow
for
that
particular
Sin
,
whereby
they
did
nationally
provoke
,
but
it
was
not
a
Repentance
unto
Life
,
for
that
must
be
of
all
Sin
,
tho
of
some
more
eminently
than
of
others
?
God
had
Mercy
on
wicked
Ahab
,
and
said
to
the
Prophet
,
Dost
thou
not
see
how
Ahab
humbleth
himself
?
yet
Ahab
was
far
from
saving
general
Repentance
.
God
hath
Mercy
on
the
Wicked
generally
in
delaying
the
inflicting
of
his
Judgments
against
them
,
sometimes
during
the
course
of
a
long
Life
:
and
many
think
that
he
hath
Mercy
on
the
Devils
till
the
Day
of
Judgment
.
It
hath
puzled
many
eminent
Divines
,
how
it
can
consist
with
God's
Justice
to
shew
any
Mercy
to
the
Reprobate
:
for
if
without
Satisfaction
to
his
Justice
he
might
be
merciful
,
he
might
have
forborn
for
ever
to
punish
any
Sin
,
much
more
to
punish
the
Sin
of
the
Elect
;
and
if
he
might
forbear
Punishment
of
Sin
for
an
hundred
Years
,
no
Man
can
determine
when
he
behoved
to
begin
,
so
that
he
might
delay
for
a
Million
of
Millions
of
Years
.
The
Difficulty
is
increased
,
because
many
good
Men
through
the
hatred
of
the
Socinian
,
Popish
and
Arminian
Opinion
,
that
Christ
died
equally
for
all
Men
,
and
procured
them
universal
Grace
,
that
they
might
repent
or
not
repent
at
their
Option
,
run
into
the
other
Extream
,
that
Christ
purchased
nothing
but
to
the
Elect
;
and
therefore
endeavour
to
loose
the
Knot
by
the
resemblance
of
Civil
Powers
,
whom
Justice
obligeth
to
punish
,
but
leaves
the
Time
to
their
Discretion
.
This
Solution
importeth
nothing
,
for
the
Justice
of
Civil
Powers
is
not
to
expiate
,
but
to
suppress
Crimes
:
That
which
deserves
eternal
Punishment
,
can
never
be
expiated
by
all
that
they
are
able
to
do
;
but
God's
Justice
is
for
Expiation
.
I
doubt
not
that
the
Mediator
hath
procured
Temporal
Mercies
even
for
the
Reprobate
,
and
that
tho
by
his
Purchase
there
is
no
Grace
given
them
,
yet
that
it
is
sincerely
offered
to
all
that
come
to
Discretion
,
and
that
it
was
the
Reprobates
fault
that
they
did
reject
it
,
and
will
be
their
eternal
Accusation
against
themselves
,
else
how
could
it
be
said
,
Turn
ye
,
turn
ye
,
Why
will
ye
die
?
Nor
could
it
be
complained
by
God
,
That
they
would
have
none
of
him
,
that
they
hardened
their
Hearts
,
and
stiffned
their
Necks
against
him
.
Nor
on
the
contrary
,
That
his
long-suffering
Patience
leads
unto
Repentance
.
Tho
this
may
be
said
only
for
the
Elect
,
it
is
also
said
,
I
gave
them
time
to
repent
,
and
they
repented
not
;
which
could
only
be
meant
of
the
Reprobate
,
who
are
frequently
said
to
be
inexcusable
,
that
is
,
they
have
no
Excuse
that
they
have
thrown
themselves
into
Misery
;
yea
their
own
Natural
Conscience
shall
not
suffer
them
to
think
that
they
were
inevitably
miserable
.
It
is
not
enough
to
say
,
that
the
Reprobate
are
inexcusable
,
because
there
are
many
Sins
that
they
might
have
omitted
,
and
did
not
,
if
the
Remainder
were
inevitably
effectual
for
their
Damnation
.
I
do
not
think
that
the
outward
Privileges
of
the
Church
,
and
the
Tastes
of
the
Powers
of
the
World
to
come
,
and
that
Illumination
that
even
Reprobates
attain
who
never
had
true
and
saving
Grace
,
in
which
they
exceed
the
finest
Heathens
,
are
otherwise
accountable
than
by
the
Purchase
of
Christ
:
Nay
,
I
do
not
believe
that
the
damned
Spirits
having
liberty
of
going
to
and
fro
in
the
Earth
,
is
from
Mercy
,
as
if
their
Damnation
were
allayed
or
abated
till
the
general
Judgment
;
but
that
they
are
sent
out
as
the
Executioners
of
God's
Justice
,
being
still
in
that
Torment
of
Conscience
wherein
Hell
doth
consist
,
tho
it
be
allayed
by
accidental
Consequences
,
being
by
their
acting
somewhat
diverted
from
the
full
poring
on
their
Misery
.
God
only
knows
the
exact
Proportion
of
Punishment
and
Sin
,
according
to
Merit
;
and
as
the
Damned
always
continue
and
encrease
in
their
Hatred
against
God
,
so
their
Misery
may
be
increased
.
There
is
also
a
Resemblance
between
the
Mercy
of
the
Creator
and
the
Creature
,
that
neither
is
extended
to
every
kind
of
Evil
;
some
Punishments
may
be
so
great
that
will
not
breed
Pity
in
the
most
merciful
,
because
of
the
Atrocity
of
the
Crimes
:
so
the
Mercy
of
God
extends
not
to
the
Sin
against
the
Holy
Ghost
,
which
must
imply
a
high
measure
of
Knowledg
of
the
Divine
Perfections
,
and
yet
by
the
Exorbitancy
of
Self-love
,
a
Hatred
and
Despite
against
God
,
as
not
bestowing
so
much
as
these
malicious
Wretches
think
he
should
.
And
I
think
that
was
a
main
Difference
in
the
Fall
of
the
damned
Spirits
,
and
Adam's
Fall
,
tho
he
was
innocent
,
and
had
a
great
measure
of
Knowledg
and
Happiness
,
yet
far
short
of
theirs
,
they
abode
not
in
that
Station
God
placed
them
in
;
for
by
their
Sin
they
desired
to
rise
higher
,
and
therefore
in
God's
Justice
they
were
brought
exceeding
much
lower
.
How
far
they
have
lost
of
their
Natural
Perfections
I
know
not
,
but
sure
they
have
lost
their
Moral
Perfections
,
and
that
Joy
wherewith
once
they
were
blessed
:
they
tempted
Man
by
the
same
Bait
,
by
which
they
deceived
themselves
,
inducing
them
to
be
discontent
with
what
God
had
given
,
and
that
he
had
forbidden
to
eat
of
that
Fruit
,
not
as
a
Badg
of
their
Obedience
in
an
indifferent
thing
,
as
to
which
they
had
no
inbred
Principle
to
prompt
them
on
either
side
,
but
because
he
envied
the
Happiness
they
would
attain
to
by
eating
that
Fruit
which
would
make
them
wise
,
to
know
both
Good
and
Evil
:
therefore
the
Devils
seem
to
have
sinned
against
the
Holy
Ghost
,
which
Man
being
of
a
less
Capacity
,
did
not
;
and
none
but
those
Men
that
attained
to
the
Gifts
of
Illumination
,
and
the
Taste
of
the
Powers
of
the
World
to
come
,
and
yet
do
despite
against
God
,
cannot
be
restored
,
nor
are
not
to
be
prayed
for
,
in
whom
no
doubt
Hell
is
begun
by
the
tormenting
of
their
Conscience
:
and
therefore
God's
Way
is
equal
,
both
as
to
Angels
and
Men
;
yet
in
Justice
he
was
not
obliged
to
have
Mercy
upon
any
Sinner
,
but
it
was
not
congruous
to
his
glorious
Nature
to
receive
into
Favour
such
horrid
Sinners
.
There
is
another
Resemblance
of
the
Mercy
of
the
Creator
and
the
Creature
,
that
it
is
not
equally
to
be
applied
to
those
who
have
the
Offer
of
a
Reconciliation
upon
Repentance
,
and
do
obstinately
reject
that
Offer
,
and
will
continue
to
insist
in
,
and
approve
the
Injuries
done
.
By
Reflection
on
our
own
Mind
we
find
it
to
be
so
in
Men
,
and
yet
it
is
evident
to
be
no
part
of
our
Essence
or
Nature
;
and
therefore
it
must
be
an
inbred
Principle
freely
given
of
God
,
and
a
part
of
his
Image
.
God
hath
incited
us
to
forgive
those
that
offend
us
to
seventy
and
seven
times
,
yet
still
it
is
upon
their
Return
.
Mercy
may
take
place
by
Forgiveness
simply
given
,
without
an
Offer
of
Reconciliation
,
but
it
exceeds
Humanity
to
forgive
so
far
as
not
only
not
to
endeavour
Punishment
,
but
to
offer
Reconciliation
when
it
is
obstinately
refused
.
There
is
yet
another
Resemblance
of
the
Mercy
of
God
and
Man
,
that
there
is
no
Right
in
the
Injurer
to
claim
it
,
tho
he
may
implore
it
,
but
it
is
an
Act
of
Benignity
and
Goodness
:
God
hath
injured
no
Creature
if
he
had
never
received
into
Favour
any
Sinner
;
But
he
will
have
Mercy
on
whom
he
will
have
Mercy
,
and
whom
he
will
he
hardeneth
:
that
is
,
he
giveth
the
Offer
of
Mercy
and
Reconciliation
,
and
permitteth
the
Wicked
to
reject
the
Offer
,
whereby
they
become
more
hardened
in
their
Sin
and
Impenitence
.
But
infinite
is
the
Distance
and
the
Difference
between
the
Mercy
of
God
,
and
the
Mercy
of
Men.
For
;
1.
Man's
Mercy
may
by
contrary
Custom
be
eradicated
,
and
Cruelty
succeed
in
its
place
;
Man's
Mercy
may
be
overcome
with
the
frequency
of
Injuries
:
nothing
like
these
can
befal
in
the
Mercy
of
God
,
which
is
unchangeable
,
and
no
multitude
of
Sins
can
be
so
great
as
should
give
Despair
.
2.
Man's
Mercy
if
it
be
obtained
and
violated
in
the
same
kind
is
hardly
renewed
,
but
where
God
hath
once
given
Pardon
,
no
new
Breach
doth
exclude
it
;
yea
he
gives
Repentance
,
exciting
the
Sinner
thereto
,
that
he
may
forgive
sutably
to
his
Nature
,
and
oft
accepts
general
Repentance
of
inadverted
Sins
,
and
even
habitual
Repentance
,
where
actual
cannot
be
exerted
,
as
in
those
that
die
before
they
have
time
to
have
an
elicite
Act
of
Repentance
for
Sins
committed
immediately
before
Death
.
3.
Man's
Mercy
doth
oft
go
no
further
than
Compassion
,
and
desire
to
help
without
Ability
.
God's
Omnipotence
does
ever
make
his
Mercy
effectual
and
compleat
.
4.
Man
doth
often
forgive
one
Fault
,
and
retain
others
;
God's
Forgiveness
of
Sin
is
ever
entire
and
universal
,
where
it
is
:
for
all
Sins
preceding
are
ever
forgiven
,
where
there
is
Repentance
for
all
Sin
;
but
where
some
Temporal
Punishment
is
only
forgiven
,
the
Sin
is
not
forgiven
simply
.
5.
Man
may
repent
that
he
did
forgive
,
whether
by
the
mutability
of
his
Nature
,
or
by
the
discovery
of
aggravating
Circumstances
unknown
when
he
forgave
;
nothing
of
this
can
occur
to
the
Omniscient
God
.
6.
Injuries
may
be
so
atrocious
that
exceed
Man's
Mercy
(
without
supernatural
Grace
)
in
which
he
will
never
offer
Reconciliation
.
No
Sin
can
be
so
hainous
,
but
that
the
Merit
of
Christ
is
sufficient
for
remitting
it
,
not
excepting
the
Sin
against
the
Holy
Ghost
,
which
is
not
unpardonable
by
the
Insufficiency
of
Christ's
Merit
,
neither
yet
because
there
is
less
Power
in
Man
to
repent
for
that
Sin
than
others
,
because
he
is
utterly
incapable
to
repent
for
any
Sin
till
God
give
him
the
Grace
of
Repentance
,
but
because
it
is
incongruous
to
the
Divine
Nature
,
and
to
the
Glory
of
God
,
to
receive
into
favour
such
Sinners
:
But
in
all
others
,
tho
they
were
as
Crimson
,
God
offereth
Pardon
and
Reconciliation
,
and
will
effectually
give
them
,
if
the
Offer
be
not
obstinately
rejected
;
yea
the
height
of
God's
pardoning
Mercy
reaches
so
far
,
that
he
hath
even
had
Mercy
upon
frequent
and
long
Rejecters
,
pulling
them
as
Firebrands
out
of
the
Fire
,
whose
Souls
did
cleave
to
their
Abominations
;
and
he
continueth
many
such
Sinners
in
Life
without
kindling
Hell
in
their
Consciences
,
with
design
to
magnify
his
Mercy
upon
them
;
wherein
Consideration
may
be
had
of
the
Kindness
he
had
to
their
Ancestors
,
or
of
their
extraordinary
Temptations
,
or
simply
by
his
absolutely
free
and
unbounded
Grace
:
but
these
Firebrands
are
but
some
and
few
,
and
ought
not
to
encourage
Sinners
to
cleave
to
their
Sins
,
and
reject
the
Offer
of
Mercy
and
Reconciliation
.
We
have
one
clear
Example
of
Pardon
to
the
Thief
on
the
Cross
at
the
point
of
Death
,
that
none
might
despair
,
and
but
one
,
that
none
might
presume
.
God's
long-suffering
Patience
and
Forbearance
of
Sinners
,
are
Acts
of
his
Mercy
,
whereby
the
Effect
of
his
Justice
is
delayed
,
which
are
never
in
vain
;
for
either
forgiving
Mercy
doth
at
last
take
place
,
or
at
least
the
Glory
of
God's
Goodness
is
manifested
upon
obstinate
,
inexcusable
,
and
self-condemned
Sinners
,
not
that
he
delights
or
designs
to
make
them
such
,
but
to
manifest
the
superabundance
of
his
Grace
,
in
giving
them
a
sincere
and
true
Offer
of
Reconciliation
,
and
not
by
causing
them
to
reject
it
,
but
by
not
causing
them
to
entertain
it
,
when
his
Glory
did
not
require
it
.
The
Mercy
of
God
is
a
most
eminent
and
most
amiable
Moral
Perfection
;
his
other
Goodness
doth
either
presuppose
something
in
the
Object
,
not
as
a
Merit
,
but
as
a
Mean
.
His
Faithfulness
supposeth
the
Faith
of
his
Creatures
,
trusting
or
hoping
for
that
Good
which
he
hath
not
promised
,
nor
shown
that
he
hath
purposed
it
.
His
Goodness
in
Creation
,
supposeth
nothing
in
the
Object
for
it
,
yet
nothing
against
it
;
but
his
forgiving
Mercy
and
Reconciliation
presuppose
those
things
which
are
extreamly
opposite
,
sometimes
the
most
irrational
Injury
and
Enmity
,
actually
in
some
,
and
habitually
in
all
by
natural
or
acquired
Inclinations
.
Mercy
is
the
most
amiable
Divine
Perfection
that
provoketh
the
most
fervent
Love
to
God
;
as
Christ
said
to
the
Woman
who
washed
his
Feet
with
her
Tears
,
and
wiped
them
with
her
Hair
,
Her
Sins
which
are
many
,
are
forgiven
,
for
she
loved
much
;
but
to
whom
little
is
forgiven
,
the
same
love
little
.
There
is
more
of
Mercy
expressed
in
the
whole
course
of
Scripture
,
than
of
all
the
other
Divine
Perfections
,
the
main
Scope
thereof
being
to
shew
the
Mercy
of
God
towards
Mankind
,
which
he
foresaw
lapsed
in
a
miserable
Condition
,
and
of
his
inconceivable
Mercy
:
he
designed
the
way
of
their
escape
from
Misery
,
and
their
becoming
Heirs
of
Glory
through
the
Satisfaction
of
his
Son
Christ
Jesus
;
whereby
he
might
give
Mercy
and
Forgiveness
,
without
incroaching
upon
his
Justice
,
and
so
made
both
Mercy
and
Justice
to
meet
together
,
and
attain
both
their
Effects
.
When
God
manifested
himself
to
his
beloved
Moses
,
and
proclaimed
his
Name
before
him
,
by
which
he
would
be
designed
as
his
most
proper
Character
,
he
said
,
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
and
abundant
in
Goodness
and
Truth
,
keeping
Mercy
for
thousands
,
forgiving
Iniquity
,
Transgression
and
Sin
,
and
that
will
in
no
way
clear
the
Gulilty
.
Mercy
is
the
leading
and
inculcate
Attribute
,
thrice
repeated
,
Justice
is
last
.
The
Paths
of
the
Lord
are
not
only
said
to
be
merciful
,
but
Mercy
in
abstracto
;
and
his
Mercy
is
plenteous
,
he
is
full
of
Mercy
,
his
Mercy
is
multiplied
,
Mercy
belongeth
to
him
,
he
desireth
Mercy
rather
than
Sacrifice
,
his
Mercy
is
tender
,
he
is
rich
in
Mercy
,
his
Mercy
is
everlasting
,
it
is
his
Saints
Joy
who
sing
of
his
Mercy
.
MEDITATION
XVI
.
Upon
the
Faithfulness
of
God
.
FAithfulness
is
that
Perfection
whereof
Faith
or
Trust
doth
immediately
lay
hold
,
and
rest
.
The
Term
is
diversly
taken
,
there
is
not
another
proper
Word
but
it
to
signify
both
the
being
worthy
of
Trust
and
Faith
,
and
the
having
Faith
:
But
when
it
is
applied
to
God
,
it
imports
not
the
Subject
,
but
the
fitted
Object
of
the
Faith
,
which
doth
import
an
Inclination
to
do
that
Good
which
is
believed
or
hoped
for
,
sutably
to
the
Giver
and
Receiver
,
freely
,
without
Right
to
claim
it
;
where-ever
there
is
a
Right
to
claim
,
there
is
an
Obligement
or
Tie
to
perform
,
and
the
Performance
is
an
Act
of
Justice
,
not
of
Benignity
,
or
meer
Decency
.
The
moral
Perfections
of
Men
are
of
three
sorts
,
Justice
,
Benignity
and
Decency
;
Justice
implies
an
Obligement
or
Tie
to
perform
,
and
a
Right
or
Power
to
claim
and
exact
.
Benignity
is
an
Inclination
to
do
good
to
another
,
freely
,
without
Necessity
,
or
Obligement
to
do
it
,
or
Right
to
claim
it
;
which
sometimes
respects
its
Object
under
no
other
Consideration
than
that
it
's
capable
of
that
Good
,
and
this
is
specially
called
Goodness
:
Such
is
God's
Goodness
in
Creation
,
Preservation
,
and
giving
those
good
things
which
are
not
believed
or
expected
,
such
as
Acts
of
meer
Liberality
;
but
other
Acts
of
Benignity
are
upon
special
Considerations
,
beside
the
Capacity
to
receive
,
as
Mercy
to
the
Miserable
,
tho
they
do
not
trust
or
expect
it
;
but
Faithfulness
considers
the
Object
,
as
trusting
or
hoping
,
not
simply
;
for
one
may
trust
or
hope
for
that
that
is
not
sutable
for
him
to
receive
,
or
for
the
Person
trusted
to
give
,
and
so
it
is
an
unwarrantable
Expectation
,
and
not
Faith
,
but
Presumption
:
Such
was
the
desire
of
the
Mother
of
Zebedee's
Children
to
Christ
,
That
the
one
might
sit
on
his
Right-hand
,
and
the
other
on
his
Left-hand
in
his
Kingdom
;
and
such
is
commonly
the
Hope
of
the
Hypocrite
,
who
trusts
to
obtain
Happiness
without
Holiness
.
But
Faith
must
be
a
well-grounded
Faith
,
hoping
or
trusting
for
such
things
as
are
becoming
the
Person
trusted
to
give
,
and
the
Truster
to
receive
,
and
that
upon
Consideration
that
trusteth
;
for
tho
the
Good
done
were
both
sutable
to
the
Giver
and
Receiver
,
yet
were
not
given
to
the
Receiver
as
trusting
and
hoping
to
receive
,
it
were
an
Act
of
Goodness
,
but
not
an
Act
of
Faithfulness
.
The
third
sort
of
Moral
Perfections
is
Decency
,
which
respects
the
Actor
only
,
and
not
any
other
,
and
is
done
alone
,
because
it
is
sutable
and
becoming
that
Person
so
to
behave
.
Every
Vertue
or
Moral
Perfection
consisteth
in
a
Congruity
to
the
Actor
,
and
so
is
Decency
,
whether
the
Act
be
terminate
on
the
Actor
,
or
on
another
:
But
there
is
no
special
Name
to
signify
that
Decency
that
terminates
on
the
Actor
,
but
it
retains
the
common
Name
,
and
so
is
Decency
strictly
taken
.
As
Man
beareth
the
Image
of
God
,
the
Light
of
Nature
shews
,
that
all
those
Perfections
which
he
gave
Man
,
are
originally
and
eminently
in
God
.
He
is
just
,
and
acknowledges
himself
Debtor
so
to
be
,
in
the
distribution
of
Rewards
and
Punishments
,
in
the
performance
of
his
Promises
,
whence
there
is
a
Right
to
claim
them
,
tho
there
be
no
Power
to
exact
them
:
He
is
good
,
and
doth
good
in
some
kind
to
all
;
he
makes
his
Sun
to
shine
,
and
his
Rain
to
fall
upon
the
Just
and
Unjust
;
he
openeth
his
bountiful
Hand
,
and
bestows
what
is
necessary
for
every
living
thing
,
while
he
allows
it
Life
:
He
is
merciful
and
pitieth
the
very
Ravens
when
they
cry
for
want
of
Food
,
and
much
more
supplies
the
Necessities
of
Men
,
even
when
they
do
not
trust
or
expect
it
.
All
these
Perfections
respect
his
Creatures
,
and
it
is
evident
that
they
are
without
Obligation
,
and
in
that
differ
from
his
Justice
,
and
so
is
also
his
Providence
and
Government
of
the
World
:
but
his
Truth
and
his
Wisdom
are
Perfections
terminated
on
himself
,
as
their
peculiar
End
,
they
are
free
,
for
none
can
be
obliged
to
himself
;
yet
they
are
more
necessary
than
the
Acts
of
Bounty
,
which
he
might
forbear
,
but
they
are
comprehended
under
the
Decency
proper
to
God
on
his
own
account
,
tho
there
had
never
been
a
Creature
,
he
would
ever
have
been
true
,
his
Thoughts
being
ever
conform
to
their
Objects
.
The
Faithfulness
of
God
then
is
comprehended
in
his
Bounty
or
Benignity
,
respecting
his
Creature
as
warrantably
trusting
in
him
.
As
the
Term
Faithfulness
is
variously
taken
,
so
the
thing
is
commonly
very
indistinctly
,
and
sometimes
erroniously
understood
,
confounding
Faithfulness
with
Justice
and
Truth
;
and
supposing
there
is
no
Warrant
for
Faithfulness
but
upon
Promise
,
and
upon
the
Truth
of
God
in
that
Promise
,
which
is
a
great
Mistake
;
for
the
Performance
of
a
Promise
is
an
Act
of
Justice
,
and
Truth
is
not
an
Object
of
Trust
,
but
when
Words
or
Signs
to
express
it
are
emitted
;
but
Faith
may
warrantably
be
where
God
hath
made
no
Promise
,
nor
expressed
any
Word
.
When
God
created
Angels
and
Men
,
before
he
made
any
Promise
to
them
,
they
did
know
from
his
excellent
Nature
,
and
firmly
trust
,
that
if
they
did
not
offend
him
he
would
never
make
them
miserable
,
and
they
might
have
trusted
for
particular
Favours
,
not
in
the
way
of
Reward
.
I
know
no
clear
Evidence
from
Scripture
,
that
God
promised
to
Adam
that
he
should
never
be
annihilated
,
only
I
see
that
he
threatneth
Death
if
he
transgressed
his
Command
in
eating
the
forbidden
Fruit
;
whence
it
is
collected
that
God
promised
him
Eternal
Life
,
and
even
Immortality
,
and
that
he
entered
into
Covenant
with
him
,
wherein
Adam
willingly
ingaged
himself
to
the
Obedience
of
God
,
and
God
did
promise
Life
and
Immortality
to
him
,
to
his
Wife
,
and
their
Posterity
,
and
to
raise
them
from
an
Animal
Life
on
Earth
,
to
an
Angelical
Life
in
Heaven
,
without
the
Dissolution
of
Soul
and
Body
by
Death
;
and
(
as
it
is
commonly
believed
)
the
good
Angels
after
they
had
given
proof
of
their
Obedience
,
were
confirmed
,
that
they
should
never
fall
.
There
is
no
less
ground
to
believe
that
the
like
Favour
would
have
been
granted
to
Man
not
only
for
himself
,
that
he
should
not
fall
,
but
that
a
greater
measure
of
Perfection
should
be
given
to
his
Posterity
,
that
they
might
not
be
under
the
Necessity
of
falling
;
and
it
is
evident
and
certain
,
that
by
his
Transgression
in
eating
the
forbidden
Fruit
,
he
lost
these
Benefits
both
to
himself
and
his
Posterity
;
but
by
the
infinite
Mercy
and
Benignity
of
God
,
Christ
the
second
Adam
perfected
and
performed
what
the
first
Adam
had
lost
.
Can
any
Man
pretend
that
the
particular
Favours
that
the
Saints
have
always
prayed
for
from
God
,
were
all
promised
by
God
?
or
,
did
he
express
his
Purpose
to
give
them
?
No
certainly
,
and
yet
they
did
warrantably
trust
,
and
prayed
in
Faith
for
them
,
and
obtained
that
which
they
prayed
for
;
whereof
there
are
innumerable
Examples
in
Scripture
and
Experience
:
And
therefore
it
is
said
,
that
the
fervent
Prayer
of
the
Godly
availeth
much
:
If
the
Import
of
Mens
Prayers
should
only
be
,
that
God
should
be
just
in
the
performance
of
his
Promise
,
and
be
as
good
his
Word
,
I
see
not
how
Prayer
could
be
said
to
avail
much
;
for
God
would
be
true
and
just
whether
any
Creature
prayed
or
not
:
But
God
granteth
many
things
upon
the
earnest
Prayer
of
his
People
,
which
were
neither
promised
nor
necessary
,
and
had
no
other
Conveniency
but
to
satisfy
their
longing
Desire
,
which
if
it
be
not
incongruous
for
God
to
do
,
or
them
to
receive
,
as
being
hurtful
to
them
,
if
Faith
be
not
wanting
,
the
Effect
will
not
fail
.
Was
there
either
Necessity
or
Promise
for
the
Prophet's
stopping
the
Clouds
of
Heaven
for
three
Years
and
six
Months
?
and
for
obtaining
Rain
when
there
was
no
second
Cause
for
it
?
Is
it
not
warrantable
to
pray
to
be
inclined
or
directed
in
the
Choice
of
a
Calling
,
a
Match
,
or
any
lawful
Undertaking
,
or
for
the
Success
of
the
Choice
?
Is
there
any
Promise
for
these
Particulars
?
Yea
tho
it
be
said
by
Christ
to
the
Apostles
,
That
whatsoever
ye
shall
ask
the
Father
in
my
Name
,
he
will
do
it
,
I
take
it
rather
to
be
a
Declaration
of
God's
Faithfulness
,
and
of
the
Effect
of
faithful
Prayer
,
not
signifying
an
Engagement
,
but
a
Resolution
:
And
I
think
it
were
a
very
unbecoming
manner
of
praying
,
to
say
,
Lord
,
Thou
hast
promised
that
whatsoever
I
demand
in
Christ's
Name
,
thou
wilt
grant
it
;
this
I
demand
,
and
therefore
I
claim
it
as
due
by
thy
Justice
and
Truth
,
which
thou
canst
not
refuse
.
With
God's
Grace
that
never
shall
be
my
strain
,
God
hath
declared
that
he
will
give
Salvation
and
Glory
to
all
that
shall
have
saving
Faith
,
trusting
to
obtain
these
with
Sutableness
,
which
cannot
be
towards
those
who
resolve
to
cleave
to
and
pursue
their
Sins
.
Suppose
this
were
not
only
a
Declaration
,
but
a
proper
Promise
,
and
that
the
Performance
were
an
Act
of
God's
Justice
and
Truth
,
yet
where
hath
he
promised
that
he
will
give
Faith
to
this
or
that
Man
that
believeth
?
And
should
he
that
believeth
claim
Salvation
,
as
an
Act
of
Truth
and
Justice
,
and
not
as
a
free
Act
of
God's
Mercy
and
Benevolence
,
and
specially
as
an
Act
of
God's
Faithfulness
,
that
he
will
not
disappoint
the
becoming
Hope
or
Trust
of
his
Creature
?
Trust
among
Men
is
not
accounted
when
they
obtain
a
clear
Obligation
,
tho
it
had
been
granted
freely
,
because
the
Obliged
can
be
compelled
to
perform
;
but
it
is
accounted
a
Trust
when
there
is
no
Promise
,
but
that
from
the
Nature
of
the
Deed
it
is
to
be
presumed
not
to
be
a
Donation
in
favour
of
the
Person
trusted
,
but
with
Intention
and
Expectation
that
he
would
restore
to
the
Truster
,
or
those
who
derive
Right
from
him
,
upon
demand
.
God
of
his
Benignity
to
further
the
Faith
of
his
Creatures
,
does
not
only
promise
where
no
Promise
was
necessary
,
but
gives
Seals
and
Oaths
,
not
so
much
to
secure
the
Effect
,
as
to
produce
Faith
,
and
therefore
the
Effect
should
ever
be
attributed
to
God's
Faithfulness
,
and
to
the
Creature
's
Faith
,
resting
on
that
Faithfulness
.
I
know
that
God's
Justice
,
Truth
and
Faithfulness
have
been
oftentimes
joined
,
as
Man
's
also
may
.
When
a
Man
obtains
a
written
valid
Obligation
,
suppose
it
were
for
a
valuable
Consideration
,
there
concurs
the
Justice
of
that
Person
,
who
may
be
compelled
to
perform
his
Truth
;
that
as
he
expressed
his
Purpose
to
perform
,
so
truly
he
so
intended
,
his
Faithfulness
also
in
so
far
only
as
that
it
is
expected
he
will
punctually
and
readily
perform
without
Compulsion
,
and
he
were
unfaithful
if
he
did
not
so
perform
,
untrue
if
he
did
not
intend
to
perform
when
he
engaged
,
as
well
as
unjust
by
not
performing
.
These
may
all
concur
in
God
,
but
his
Justice
in
performing
his
Promise
,
and
his
Truth
in
intending
to
perform
it
,
can
never
be
separated
;
yet
his
Faithfulness
may
be
without
them
in
particular
Acts
,
so
may
his
Justice
in
Rewards
and
Punishments
be
without
any
Word
,
and
consequently
without
Truth
in
that
Word
,
and
both
may
be
without
exerting
Faithfulness
.
The
Ground
and
Warrant
of
Faith
is
the
excellent
Disposition
of
the
Person
trusted
,
whereby
it
were
incongruous
to
him
to
disappoint
the
Expectation
and
Confidence
which
he
knew
were
placed
in
him
,
and
were
not
rejected
by
him
:
The
Psalmist
saith
,
They
that
know
thy
Name
,
will
put
their
Trust
in
thee
;
for
thou
Lord
hast
not
forsaken
them
that
seek
thee
.
Here
the
Knowledg
of
God's
Name
,
which
signifies
his
excellent
Nature
,
is
the
ground
of
Trust
,
and
specially
that
Divine
Perfection
that
he
will
not
forsake
them
that
seek
him
.
Here
is
no
relation
to
a
Promise
,
the
Psalmist
founds
his
Prayer
both
on
God's
Faithfulness
and
on
his
Justice
in
performing
his
Promise
,
and
not
on
this
alone
,
when
he
saith
,
Hear
my
Prayer
,
O
Lord
,
give
Ear
to
my
Supplications
;
in
thy
Faithfulness
answer
me
,
and
in
thy
Righteousness
;
where
these
are
clearly
distinguished
.
The
same
Psalmist
saith
in
another
place
,
Thy
Mercy
,
O
Lord
,
is
in
the
Heavens
,
and
thy
Faithfulness
reaches
unto
the
Clouds
;
Thy
Righteousness
is
like
the
great
Mountains
:
where
God's
Faithfulness
and
his
Righteousness
are
clearly
diversified
.
If
one
should
trust
in
a
powerful
vertuous
Person
,
if
he
did
not
make
his
Trust
known
to
that
Person
,
he
could
not
be
said
to
disappoint
him
,
or
to
fail
in
Faithfulness
;
yet
the
Manifestation
of
Confidence
may
be
without
Words
,
and
sometimes
it
is
unfit
to
be
by
Words
,
and
it
may
be
abstract
from
Particulars
,
and
be
left
to
the
Discretion
of
the
Person
trusted
:
So
the
Attendance
,
the
Dependance
,
the
humble
and
kindly
Countenance
may
better
express
Confidence
than
Words
,
which
are
more
frequently
false
.
Courtiers
do
manifest
their
Confidence
in
Princes
,
Souldiers
in
their
Generals
,
and
Creatures
may
so
express
their
Considence
in
God
;
but
it
is
more
proper
to
pray
to
God
in
Faith
for
particular
Favours
,
as
being
more
the
Homage
and
Dependance
of
his
Creature
,
than
the
urging
his
Justice
on
general
Promises
.
It
is
not
Faith
,
but
Folly
,
to
trust
in
any
but
those
that
are
indued
with
Vertue
and
moral
Perfections
,
or
in
these
for
things
that
the
Person
trusted
hath
not
,
or
which
were
unbecoming
for
him
to
bestow
;
therefore
there
is
no
Creature
on
which
there
can
be
laid
entire
and
absolute
Faith
,
because
the
Inconveniency
may
occur
,
that
they
cannot
satisfy
.
In
this
Sense
God
may
be
said
to
be
only
Faithful
,
as
well
as
only
Wise
and
Good
;
one
may
trust
when
he
is
not
wise
in
trusting
,
yet
he
may
become
unfaithful
that
admitted
the
Trust
:
they
were
very
unwise
that
would
trust
a
Secret
to
a
Liar
,
or
the
managing
of
an
Affair
to
an
imprudent
Person
,
or
Money
to
a
Prodigal
;
yet
if
they
did
admit
of
the
Trust
,
they
were
unfaithful
if
they
failed
.
It
is
very
evident
,
that
it
is
highly
congruous
,
and
worthy
of
the
Divine
Perfections
to
be
faithful
,
and
it
were
inconsistent
with
these
,
to
disappoint
the
Faith
of
his
Creatures
,
trusting
in
him
for
things
fit
for
him
to
give
,
and
them
to
receive
,
without
consideration
of
any
Promise
,
or
Declaration
of
his
purpose
so
to
do
.
It
is
fully
evident
,
that
it
were
unsutable
to
him
to
give
Happiness
to
them
that
love
not
Holiness
,
or
to
pardon
Sin
to
those
whose
Souls
cleave
to
it
,
or
to
give
the
highest
Favour
to
such
,
or
Glory
to
any
in
the
next
Life
,
to
whom
he
never
gave
Grace
in
this
,
in
Act
or
Inclination
,
which
by
the
very
Light
of
Nature
do
appear
;
but
by
Revelation
God
hath
clearly
declared
in
what
Things
he
will
not
allow
of
Trust
or
Faith
in
him
,
or
Hope
from
him
,
especially
for
obtaining
Reconciliation
,
Forgiveness
and
Happiness
,
and
hath
expresly
declared
when
Faith
is
saving
.
God
bestows
many
good
Things
out
of
Commiseration
,
or
meer
Goodness
upon
those
that
have
not
saving
Faith
;
nor
can
I
say
,
that
he
doth
not
bestow
some
good
Things
upon
such
,
even
upon
consideration
of
their
trusting
in
him
for
them
;
as
by
the
Faith
of
Miracles
,
upon
whose
Confidence
he
exerted
his
supernatural
Power
,
though
at
the
great
Day
he
rejects
them
who
had
that
Faith
.
Those
who
do
not
by
Word
or
Sign
signify
that
they
allow
not
the
Confidence
or
Hope
of
these
who
pertinently
signify
it
,
do
fail
in
their
Faithfulness
,
if
they
disappoint
them
.
My
Thoughts
upon
God's
Faithfulness
do
exceedingly
clear
me
in
that
eminent
Point
,
that
Faith
is
the
only
Consideration
on
which
God
gives
Pardon
,
Reconciliation
and
Happiness
,
and
not
upon
Love
,
or
any
other
good
Work
,
as
never
to
be
claimed
upon
rewarding
Justice
or
Merit
,
but
of
free
Favour
and
Grace
alone
.
Albeit
Love
to
God
,
or
Reverence
and
Obsequiousness
to
him
,
be
more
excellent
Perfections
than
Faith
,
for
in
Faith
the
Creature
hath
Consideration
of
the
return
to
it self
,
and
much
more
in
Fear
,
but
Love
is
terminated
alone
upon
God
himself
,
and
upon
no
return
from
God
,
which
would
make
it
defective
.
The
Love
of
Gratitude
is
for
what
is
already
received
,
but
the
Love
of
God
,
purely
on
consideration
of
his
infinite
Perfections
,
is
the
highest
moral
Perfection
of
Creatures
.
If
Happiness
had
been
by
the
Creatures
Love
,
Reverence
or
Obedience
,
it
would
have
been
by
Justice
and
Debt
,
not
by
Grace
;
as
the
Apostle
says
,
to
him
that
worketh
,
the
Reward
is
not
reckoned
of
Grace
,
but
of
Debt
;
but
being
by
Faith
,
there
can
be
no
pretence
of
Debt
or
Justice
.
There
is
no
more
ground
for
him
that
hopes
or
trusts
,
to
attribute
the
Effect
to
himself
,
as
deserving
it
by
his
Faith
,
than
if
the
Miserable
should
imagine
his
Misery
were
the
Cause
of
Mercy
shown
him
.
I
never
find
a
Reward
attributed
to
Faith
;
for
tho
it
be
said
,
cast
not
away
your
Confidence
,
which
hath
great
Recompence
of
Reward
,
Confidence
there
is
not
Faith
,
but
Forwardness
and
Boldness
,
for
in
the
Original
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Though
Faith
were
in
the
Power
of
fallen
Man
,
he
could
have
little
more
ground
to
boast
of
Happiness
on
occasion
of
it
,
than
the
Beggar
of
his
Poverty
,
which
is
the
occasion
of
Alms
,
or
the
Oppressed
of
Oppression
,
as
the
Cause
of
his
Relief
,
or
than
the
Infant
or
Idiot
of
his
Salvation
.
God
could
have
given
all
good
Things
without
either
Prayer
or
Faith
,
as
he
doth
to
Infants
;
but
it
is
a
far
greater
Measure
of
Benignity
,
to
give
that
which
is
longed
for
,
and
desired
by
Prayer
,
and
which
is
hoped
and
trusted
by
Faith
;
but
saving
Faith
it self
is
not
in
Man's
Power
by
Nature
,
or
by
universal
Grace
,
but
is
given
to
the
Elect
in
Conversion
.
God
hath
frequently
assumed
the
Title
of
faithful
in
the
Scripture
,
as
the
faithful
God
,
the
faithful
Creator
,
the
faithful
Witness
,
the
faithful
Lord
,
and
he
that
calleth
is
Faithful
.
God
can
no
more
deny
his
Faithfulness
,
than
he
can
deny
himself
;
as
it
is
said
,
if
you
believe
not
,
yet
he
abideth
faithful
,
he
cannot
deny
himself
.
Mercy
taketh
away
Misery
,
but
Faithfulness
freely
giveth
eternal
Glory
,
and
withholdeth
no
good
thing
;
rewarding
Justice
keeping
proportion
with
Merit
,
Faithfulness
hath
no
Bound
.
Faithfulness
is
a
most
eminent
Perfection
,
and
moral
Vertue
;
for
the
Breach
of
it
is
Treachery
and
Treason
,
much
more
abhorred
by
God
and
Man
,
than
the
failing
in
Performance
of
natural
Obligations
or
Engagements
,
and
therefore
Treachery
hath
the
most
atrocious
Punishment
.
I
adore
and
bless
thee
O
God
,
who
hast
exceeded
all
thy
Goodness
to
Creatures
in
thy
Faithfulness
,
which
exceeds
the
Goodness
of
Creation
,
Preservation
and
Providence
,
rewarding
Justice
,
and
even
Mercy
it self
,
which
only
extends
to
Relief
and
Necessity
,
but
Faith
to
all
good
Things
,
which
are
becoming
thee
to
give
,
and
thy
believing
Creatures
to
have
.
MEDITATION
XVII
.
Upon
the
Wisdom
of
God
.
WISDOM
is
the
Divine
Attribute
nearest
God's
Decrees
and
Dispensations
,
whereby
he
contriveth
all
his
Purposes
and
Decrees
towards
his
Creatures
,
as
is
worthy
of
,
and
becoming
his
glorious
Majesty
,
according
to
which
all
things
do
unchangeably
and
certainly
come
to
pass
;
therefore
I
have
resolved
to
meditate
upon
it
immediately
before
his
Dominion
.
Wisdom
is
diversly
taken
,
more
extensively
it
comprehends
all
eminent
Knowledg
,
contemplative
or
practical
,
and
even
the
Skill
of
Arts
,
but
more
strictly
it
excludeth
that
Skill
;
but
the
most
proper
Signification
of
Wisdom
relates
only
to
Practice
,
and
it
is
of
the
same
Import
with
Prudence
or
Discretion
,
tho
these
are
seldom
attributed
to
God
,
but
to
Creatures
;
yet
Wisdom
is
more
strictly
taken
for
sublime
and
universal
Prudence
,
as
to
the
whole
Course
of
Life
.
One
may
be
prudent
in
a
comely
and
discreet
Behaviour
,
carrying
himself
becomingly
to
every
Person
in
common
Converse
,
who
may
be
faulty
in
his
main
Project
,
and
so
is
not
to
be
esteemed
Wise
,
but
he
only
who
hath
a
right
Design
for
his
whole
Life
,
and
who
chooseth
fit
Means
for
that
Design
.
God
hath
given
an
unalterable
Inclination
to
all
his
rational
Creatures
,
to
desire
their
own
Happiness
,
which
doth
ever
bring
it self
in
remembrance
,
and
is
ordinarily
their
last
End
,
tho
God
gave
them
a
higher
Principle
,
to
make
Him
their
last
End
;
and
they
alone
are
wise
who
have
the
Glory
and
Pleasure
of
God
for
their
last
End
,
to
which
all
their
other
Designs
and
Purposes
are
subordinate
:
that
is
the
Wisdom
which
is
from
above
,
which
the
Apostle
James
doth
excellently
describe
,
that
it
is
first
pure
,
then
peaceable
,
gentle
,
and
easily
to
be
intreated
,
full
of
Mercy
and
good
Fruits
,
without
Partiality
or
Hypocrisy
.
Wisdom
useth
to
be
taken
as
a
part
of
Knowledg
;
yet
tho
Knowledg
be
in
Wisdom
,
it
is
distinct
from
it
,
and
consists
more
in
the
Will
and
Inclination
to
choose
and
follow
only
that
which
is
morally
good
and
fit
.
So
it
is
said
,
to
one
is
given
by
the
Spirit
the
Word
of
Wisdom
,
to
another
the
Word
of
Knowledg
by
the
same
Spirit
.
There
may
be
Means
to
effectuate
good
Ends
,
which
yet
if
chosen
it
would
be
no
Act
of
Wisdom
.
We
must
not
do
Evil
that
Good
may
come
;
Fraud
and
Deceit
are
not
only
distinct
from
,
but
opposite
to
true
Wisdom
,
no
less
than
Force
when
used
for
that
which
it
cannot
,
or
ought
not
to
be
effectuated
:
And
therefore
the
same
Apostle
saith
,
the
Wisdom
that
descendeth
not
from
above
is
earthly
,
sensual
and
devilish
,
which
is
but
abusively
called
Wisdom
,
and
is
well
expressed
by
three
Terms
,
signifying
three
Kinds
,
the
Wisdom
of
the
Malicious
is
devilish
,
of
the
Voluptuous
is
fleshly
,
and
that
which
is
used
to
promote
unwarrantable
Profit
,
is
worldly
.
The
Wisdom
of
God
is
excellent
,
it
is
infinite
;
tho
it
be
certain
and
evidently
appprehensible
,
yet
is
it
incomprehensible
and
unsearchable
:
so
saith
the
Psalmist
,
Thy
Thougbts
are
very
deep
;
and
the
Apostle
saith
,
O
the
depth
of
the
Riches
both
of
the
Wisdom
and
Knowledg
of
God!
how
unsearchable
are
his
Judgments
,
and
his
Way
past
finding
out
?
Nothing
can
be
added
to
,
or
abated
from
the
Wisdom
of
God
.
It
requireth
no
less
Wisdom
than
his
,
fully
to
know
his
Wisdom
:
in
Wisdom
hath
he
made
all
his
Works
;
and
therefore
we
owe
an
implicit
Faith
unto
his
Wisdom
.
Tho
we
cannot
perceive
the
reason
of
what
he
doth
,
we
may
innocently
doubt
whether
some
of
his
Acts
be
Acts
of
Justice
or
of
Mercy
,
but
we
may
never
doubt
but
they
are
Acts
of
Wisdom
;
yea
the
Apostle
to
the
Romans
concludeth
well
,
To
God
only
wise
through
Jesus
Christ
,
be
Glory
for
ever
,
Amen
.
For
he
findeth
Folly
in
his
Angels
,
even
the
most
glorious
Seraphim
.
There
have
been
many
Things
which
they
could
never
comprehend
nor
contrive
,
and
there
might
be
infinitely
more
.
They
are
neither
free
of
Ignorance
,
nor
of
innocent
Error
.
There
is
no
proportion
between
their
Wisdom
and
God's
;
and
therefore
it
is
as
nothing
in
his
Sight
.
So
that
as
there
is
none
absolutely
Good
but
He
,
so
there
is
not
any
other
absolutely
Wise.
It
were
a
Task
never
to
be
ended
to
pursue
the
Wisdom
of
God
in
all
his
Decrees
and
Dispensations
,
of
which
little
can
be
reached
in
the
State
of
Mortality
;
yea
it
will
be
the
exercise
of
the
Mind
to
Eternity
,
in
the
State
of
Glory
,
yielding
and
increasing
a
continual
Delight
.
The
innumerable
variety
of
God's
Creatures
,
their
Parts
,
their
Powers
,
their
Preservation
and
Productions
,
afford
matter
of
search
and
delight
to
the
most
glorious
Angels
:
Therefore
God
saith
to
Job
,
Where
wast
thou
when
I
laid
the
Foundations
of
the
Earth
?
declare
if
tbou
bast
understanding
,
when
the
morning-Stars
sang
together
,
and
all
the
Sons
of
God
shouted
for
Joy
.
Where
the
Sons
of
God
must
signify
the
Angels
,
who
were
created
before
the
terrestrial
Globe
was
framed
and
invested
with
all
its
Ornaments
,
when
as
yet
Man
was
not
created
.
I
shall
therefore
only
endeavour
to
excite
my
Admiration
,
by
some
few
eminent
Instances
of
the
Wisdom
of
God
,
in
which
I
cannot
see
so
good
a
Method
,
as
the
Order
God
followed
in
his
Dispensations
,
from
whence
his
Decrees
are
inferred
.
1.
Then
it
was
the
Wisdom
of
God
that
he
did
not
create
the
World
so
soon
as
he
did
decree
it
,
whereby
he
shew'd
that
to
his
Perfection
and
Blessedness
he
had
no
need
of
it
.
2.
It
was
both
the
Wisdom
and
Goodness
of
God
,
that
he
did
not
with
one
Act
of
his
Omnipotent
Fiat
,
bring
at
once
the
whole
Creation
out
of
the
barren
Womb
of
nothing
,
but
proceeded
by
Parts
,
that
his
Creatures
might
the
more
distinctly
know
it
:
therefore
the
first
Act
of
Creation
was
that
To-hou-vo-bohou
,
which
is
commonly
rendred
the
Chaos
;
as
if
all
the
Kinds
and
Parts
of
Creatures
had
been
created
in
a
jumbled
confused
Mass
,
and
that
the
After-work
as
to
Matter
,
had
only
been
the
uniting
and
ordering
of
them
,
which
I
conceive
to
be
a
very
unsutable
Thought
to
the
Wisdom
of
God
,
but
rather
that
the
first
Matter
was
the
same
that
is
yet
the
pure
AEther
,
being
next
to
nothing
,
having
neither
Figure
,
Cohaesion
,
Pression
or
Motion
;
and
yet
was
and
is
the
necessary
Mean
of
Communication
among
all
the
Species
that
were
to
be
created
.
The
Angels
might
exist
in
Vacuity
,
but
they
could
not
communicate
their
Thoughts
at
distance
without
a
Medium
:
It
is
a
groundless
Fancy
of
some
dreaming
Monks
,
that
the
Angels
communicate
their
Thoughts
by
their
Will
only
,
as
if
their
Thoughts
should
be
known
to
the
rest
when
they
would
have
them
known
,
and
secret
when
they
would
not
.
It
is
the
incomunicable
Property
of
God
to
work
by
the
Will
only
;
they
make
Impressions
upon
the
AEther
,
which
by
the
Rays
thereof
,
may
be
communicated
at
whatever
distance
,
yet
these
Impressions
may
be
imperceivable
by
Men
;
for
some
Mens
Ears
are
so
perfect
that
they
can
hear
a
Whisper
at
distance
,
which
no
other
doth
perceive
,
therefore
it
's
more
than
probable
that
the
pure
AEther
was
created
before
the
Angels
,
and
so
they
were
but
six
Days
of
older
standing
than
Man
.
It
doth
noways
quadrate
to
the
Wisdom
of
God
that
these
Days
should
be
understood
Years
,
it
being
sufficient
distance
by
one
Day
for
Creatures
to
observe
the
stately
Steps
of
the
Divine
Procedure
.
3.
The
Wisdom
of
God
appears
in
the
variety
of
the
Creation
of
rational
Creatures
,
capable
to
know
him
,
and
bearing
his
Image
.
The
Angels
were
all
created
together
:
it
became
the
infinite
Majesty
to
have
that
glorious
Chorus
and
Host
of
innumerable
Angels
about
his
Throne
,
admiring
him
,
and
ready
to
obey
all
his
Commands
;
and
therefore
it
was
not
fit
that
any
of
them
should
propagate
their
kind
,
which
he
reserved
for
Mankind
,
which
were
all
to
arise
as
Branches
from
one
Stock
.
4.
It
was
by
the
Wisdom
of
God
that
he
created
the
Angels
wholly
depending
on
himself
,
by
an
undispensible
Obedience
,
whereby
it
was
impossible
that
they
could
have
been
left
wholly
to
themselves
,
or
to
have
placed
themselves
or
their
Order
as
their
last
end
.
An
Epicurean
God
unconcerned
in
the
Actings
of
his
Creatures
,
is
but
an
inconsistent
Chimera
,
and
an
Idol
:
Therefore
the
Angels
could
not
be
made
with
that
Latitude
of
Liberty
,
that
they
should
have
been
in
all
things
indifferent
,
but
that
they
should
have
inbred
Principles
,
inclining
them
to
choose
and
act
sutably
to
the
Divine
Nature
and
their
own
.
5.
It
could
not
consist
with
the
Divine
Wisdom
,
that
any
Creature
should
have
been
created
so
perfect
,
that
there
could
be
no
place
by
Premiative
Justice
to
encrease
their
Perfection
,
or
that
God
should
forgive
their
Transgressions
without
manifesting
his
infinite
Abhorrence
of
Sin
by
a
perpetual
Exclusion
from
his
Favour
and
Face
,
unless
they
had
an
infinite
Mediator
to
satisfy
his
Justice
for
them
.
6.
The
infinite
Wisdom
of
God
did
require
that
he
would
never
create
a
Creature
which
he
could
not
govern
,
and
make
them
effectually
do
whatsoever
were
his
Pleasure
:
For
tho
it
had
been
essential
to
Freedom
,
that
it
could
not
be
effectually
and
certainly
governed
by
another
;
yet
seeing
God
had
no
need
of
such
Creatures
,
he
would
then
not
have
created
them
.
Government
doth
necessarily
require
Rewards
and
Punishments
,
therefore
his
Wisdom
required
that
his
Rational
Creatures
should
be
created
fallible
:
for
if
they
could
not
fall
and
trangress
,
they
were
not
capable
of
Punishment
;
and
if
all
their
Natural
Principles
and
Inclinations
had
been
given
them
in
as
much
Strength
as
their
desire
of
their
own
Happiness
,
wherein
they
cannot
possibly
transgress
by
contrary
Desire
,
they
had
been
capable
of
no
Rewards
by
God's
Premiative
Justice
.
Hence
the
Folly
of
Man
might
be
cured
,
when
he
thinks
,
Why
did
God
suffer
Sin
to
come
into
the
World
?
Could
he
not
have
prevented
the
Sin
of
the
Angels
who
fell
,
by
making
them
impeccable
,
as
he
hath
made
the
persevering
Angels
,
whom
he
calls
his
Elect
Angels
?
I
see
no
reason
that
God
hath
made
their
Inclinations
against
all
Sin
,
as
strong
as
their
Aversion
to
Misery
,
but
that
he
hath
given
them
Inclinations
effectual
for
all
their
Duties
,
and
much
stronger
than
at
first
;
and
thereby
they
are
certain
not
to
fall
,
but
not
necessarily
,
necessitate
Consequentis
,
but
that
they
may
be
still
meriting
and
getting
greater
Perfections
.
7.
It
is
by
the
Divine
Wisdom
,
as
well
as
by
his
Goodness
,
that
albeit
all
his
Rational
Creatures
were
at
first
fallible
,
they
should
not
still
continue
so
;
for
it
were
a
very
low
degree
of
Happiness
to
be
in
a
perpetual
danger
and
terror
of
falling
:
Therefore
after
some
time
of
trial
he
confirmed
the
persevering
Angels
,
and
made
them
without
hazard
of
falling
.
8.
The
Wisdom
of
God
is
seen
as
well
as
his
Freedom
,
in
that
he
provided
no
Remedy
for
fallen
Angels
as
he
did
for
Man
,
they
being
of
much
more
Perfection
than
Man
,
and
free
from
all
carnal
Appetites
,
and
yet
after
partaking
Celestial
Joy
,
they
hated
God
that
gave
it
,
and
perverted
Man
.
9.
The
Wisdom
of
God
is
seen
in
that
he
would
make
his
Rational
Creatures
obliged
to
be
devoted
to
him
,
and
that
their
Obedience
should
not
be
in
Trifles
or
indifferent
Things
,
but
in
such
Things
as
require
Diligence
and
Attention
;
and
therefore
the
Principle
of
Self-love
was
so
given
both
to
Men
and
Angels
,
which
by
their
Inadvertence
did
exceed
,
and
was
the
Cause
of
the
Fall
of
both
.
10.
By
the
Wisdom
of
God
we
are
sure
that
he
doth
nothing
in
vain
:
that
is
in
vain
which
hath
no
good
End
or
Use
;
it
is
also
in
vain
to
do
more
than
what
is
convenient
for
the
End
designed
.
The
next
Act
of
Creation
,
was
the
Creation
of
Light
in
the
Celestial
Fire
,
by
such
a
Motion
that
when
not
impeded
,
doth
perpetually
vibrate
and
agitate
the
AEther
,
which
was
at
first
in
one
Hemisphere
of
the
AEther
,
before
it
was
collected
and
formed
into
the
Sun
and
fixed
Stars
.
11.
The
Wisdom
of
God
doth
eminently
appear
in
so
excellent
a
Contrivance
of
the
Propagation
of
Light
by
the
rotation
and
interfering
of
the
little
Particles
of
Fire
,
whereby
the
AEther
is
continually
and
necessarily
agitated
and
vibrated
by
streight
Lines
,
unless
they
be
reflected
,
the
fulness
of
the
AEther
without
any
Vacuity
holding
all
the
Rays
streight
,
and
so
the
least
Force
can
vibrate
these
Rays
to
any
possible
Distance
,
with
as
little
Force
as
at
the
nearest
Distance
,
because
the
AEther
hath
no
Resistance
;
so
that
the
Rays
of
Light
from
a
Candle
can
go
as
far
as
the
Rays
of
the
Sun
,
tho
it
cannot
be
seen
by
Men
at
a
great
distance
;
seeing
they
cannot
perceive
Light
but
by
many
Rays
falling
on
their
Eyes
,
and
the
Rays
of
a
little
Object
do
so
soon
become
distant
from
one
another
from
a
small
Fountain
,
that
more
of
them
cannot
fall
upon
so
little
an
Object
as
the
Eye
.
The
Particles
of
Fire
severally
have
so
small
Force
that
their
rolling
can
easily
be
stopped
,
by
which
Men
can
so
easily
be
master
of
raising
and
quenching
Fire
:
In
all
which
the
wonderful
Wisdom
of
the
Divine
Contrivance
is
resplendent
.
The
Work
of
the
second
Day
of
the
Creation
,
was
the
creating
of
that
Power
of
Motion
,
or
Pression
of
the
several
Parts
of
the
AEther
,
whereby
one
Sphere
of
it
moved
about
,
compleating
its
Motion
in
twenty
four
hours
,
and
thereby
the
Light
that
was
created
in
the
one
Hemisphere
of
the
AEther
illuminating
one
side
of
the
Earth
,
was
carried
about
,
and
made
Day
and
Night
in
the
same
way
that
the
Sun
now
doth
,
and
so
made
Day
and
Night
before
the
Sun
was
created
:
That
AEther
is
called
in
the
English
Translation
the
Firmament
,
but
by
the
Dutch
and
Latin
Translation
is
more
accurately
called
the
Expansum
,
or
the
Bulk
,
having
Parts
stretched
out
,
and
is
called
the
Waters
,
but
more
accurately
the
Fluid
,
which
comprehends
both
Water
and
AEther
:
for
the
same
Word
was
used
before
that
the
Spirit
moved
upon
the
Waters
,
there
being
nothing
then
but
the
Chaos
or
pure
AEther
,
and
thereafter
it
is
called
Heaven
which
is
that
part
of
Heaven
in
which
the
Sun
and
the
Planets
were
after
created
;
for
that
Heaven
is
said
to
divide
the
Waters
above
from
the
Waters
beneath
,
that
is
,
the
AEther
in
which
the
fixed
Stars
are
,
above
the
Planetary
AEther
,
and
the
AEther
in
which
the
Terraqueous
Globe
is
,
being
the
Waters
under
the
Planetary
Sphere
.
In
the
third
Day
of
the
Creation
,
that
part
of
the
Fluid
which
is
now
more
strictly
and
properly
called
the
Water
,
and
which
surrounded
the
whole
Face
of
the
Earth
,
was
gathered
together
;
God
having
made
the
Surface
of
the
Earth
which
at
first
was
round
,
unequal
by
Mountains
,
Vallies
and
Plains
,
and
by
that
great
and
hollow
Receptacle
in
which
the
Sea
is
contain'd
,
and
thereby
the
dry
Land
appeared
,
and
the
Waters
of
the
Sea
could
never
return
to
cover
the
Face
of
it
,
tho
by
the
miraculous
Deluge
not
only
all
the
Clouds
,
which
are
but
rarified
Water
,
fell
down
in
Showers
upon
the
Earth
,
but
much
more
of
the
AEther
was
turned
into
Water
:
the
Clouds
were
but
raised
after
the
Separation
of
Sea
and
Land
;
for
it
is
said
,
There
went
up
a
Mist
from
the
Earth
,
and
watered
the
whole
Face
of
the
Ground
,
the
Return
whereof
could
not
have
covered
the
Mountains
.
After
the
Separtion
,
in
the
same
day
the
creating
Will
of
God
said
,
Let
the
Earth
bring
forth
Grass
,
Herbs
,
and
Trees
,
which
did
immediately
take
Effect
,
and
it
was
so
.
In
the
Works
of
this
Day
the
wonderful
Wisdom
of
God
doth
gloriously
appear
;
1.
In
the
Structure
of
the
Terraqueous
Globe
,
being
of
a
round
Globular
Figure
,
most
capable
of
the
Vicissitudes
of
Day
and
Night
,
and
of
the
several
Seasons
,
ballanced
by
its
own
Weight
in
the
midst
of
the
World
,
and
tho
it
be
a
very
small
part
of
the
World
;
yet
the
whole
visible
World
hath
its
Perfections
directed
towards
it
,
not
upon
its
own
account
,
but
as
it
is
the
Habitation
fitted
and
destinated
for
Mankind
,
Its
Figure
makes
it
fit
for
Man's
Habitation
upon
all
the
sides
and
parts
of
it
,
being
so
contrived
,
that
near
both
the
Poles
there
is
nothing
but
the
vast
Ocean
,
where
if
there
had
been
dry
Land
it
had
been
altogether
uninhabitable
.
2.
The
Figure
of
the
Earth
in
its
Inequalities
sheweth
the
Wisdom
of
God
,
that
thereby
the
Sea
is
hemmed
in
,
which
is
majestickly
expressed
by
God
in
his
humbling
Job
,
saying
,
Who
shut
up
the
Sea
with
Doors
,
when
it
brake
forth
,
as
if
it
had
issued
out
of
the
Womb
,
and
brake
up
,
for
it
is
my
decreed
place
,
and
set
Bars
and
Doors
,
and
said
,
Hitherto
shalt
thou
come
,
but
no
further
,
and
here
shall
thy
proud
Waves
be
stayed
.
By
the
Mountains
also
there
are
Vallies
,
whence
the
Rain
that
falls
on
the
Mountains
runneth
down
into
Vallies
,
and
makes
them
fruitful
;
and
in
the
Mountains
there
are
Fountains
perpetually
flowing
,
whence
arise
Rivulets
,
and
by
their
Concourse
Rivers
running
down
into
the
Sea
,
and
making
a
perpetual
Circulation
of
Water
from
the
Sea
into
these
Fountains
,
and
from
the
Fountains
back
into
the
Sea
,
so
making
perpetual
Motion
,
which
God
only
hath
immediately
made
.
By
these
Rivers
there
is
not
only
Fruitfulness
in
the
Vallies
,
by
the
reciprocal
Vapours
arising
from
them
,
and
returning
to
them
,
and
the
Lands
about
them
by
an
unending
Intercourse
;
they
are
the
Marches
of
Countries
,
and
give
much
retardment
and
stop
to
the
Invasion
of
the
Inhabitants
on
either
side
in
time
of
War
,
but
in
time
of
Peace
make
an
easy
Intercourse
and
Commerce
among
Men
where
they
are
navigable
,
which
in
many
is
continued
for
many
hundred
Miles
.
If
the
Earth
had
been
exactly
round
,
the
Surface
of
it
had
been
much
less
,
and
there
could
have
been
no
Rivers
,
because
there
could
have
been
no
Descent
.
The
Mountains
also
serve
to
give
shelter
against
the
Excess
of
the
Sun
,
and
shelter
against
the
Tempest
of
the
Wind.
3.
In
the
Mountains
all
sorts
of
Metals
are
found
,
which
were
partly
created
,
and
partly
gathered
,
so
that
they
have
a
kind
of
Growth
like
Trees
.
4.
The
Mountains
also
are
like
Eliopils
,
the
Wind
springing
from
their
Caverns
,
from
some
of
them
so
constantly
and
strongly
,
that
from
divers
sides
of
the
same
Mountains
there
are
Anniversary
Winds
,
keeping
their
fixed
Periods
,
whereby
Men
know
to
sail
from
one
Country
to
another
,
and
to
return
by
the
vast
Ocean
;
but
the
nearer
Distances
where
Men
must
pass
in
short
time
,
the
Winds
are
variable
that
may
serve
them
both
to
come
and
go
;
and
the
wonderful
Providence
of
God
is
seen
in
them
,
that
Men
are
furthered
or
stopped
in
their
Designs
according
to
his
Purpose
,
and
may
warrantably
trust
and
pray
to
be
served
by
these
Winds
without
tempting
God
by
desiring
a
Miracle
:
Tho
the
Winds
be
the
necessary
Products
of
inscient
Matter
;
yet
God
foresaw
both
the
Exigence
,
Faith
,
and
Prayers
of
all
his
Creatures
,
and
made
the
course
of
Nature
to
answer
them
,
as
well
as
sometimes
on
their
Prayers
he
changes
the
course
of
Nature
.
If
God
in
his
Wisdom
had
not
provided
both
these
fixed
and
variable
Winds
,
the
Intercourse
and
Communion
of
Mankind
had
been
very
small
,
expensive
and
troublesome
;
it
had
been
an
unpleasant
and
dangerous
undertaking
of
a
Voyage
of
many
Months
,
if
it
had
always
been
liable
to
contrary
Winds
;
and
no
less
inconvenient
in
short
Voyages
,
if
Men
could
not
go
and
return
for
many
Months
together
,
until
the
turning
of
these
stated
Winds
;
and
if
there
were
no
Winds
there
were
little
Benefit
by
Rivers
,
and
none
at
all
by
the
vast
Ocean
.
It
makes
no
Exception
from
the
Wisdom
of
God
,
that
all
the
Earth
is
not
equally
fertile
;
for
if
it
were
it
would
be
little
noticed
or
valued
;
and
beside
,
God
has
ballanced
well
the
Advantages
of
the
fertile
and
barren
,
warm
and
cold
Regions
.
In
the
cold
Regions
there
is
long
Life
,
much
Health
,
great
Strength
and
Courage
,
little
Provocation
to
Luxury
;
so
that
in
the
fertile
and
warm
Countries
where
there
is
much
of
Plenty
and
Luxury
,
much
of
Idleness
and
Thoughtfulness
,
more
nimble
Spirits
,
yet
hardly
hath
their
Wit
been
able
to
hold
Ballance
with
the
Strength
and
Courage
of
the
other
.
In
Countries
which
can
scarcely
sustain
their
Inhabitants
,
Necessity
makes
Invention
,
Diligence
,
and
Improvement
:
What
strange
height
of
Glory
and
Riches
have
the
Venetians
come
to
,
who
had
nothing
at
first
but
a
few
barren
bare
Rocks
,
where
the
overflowing
of
barbarous
Nations
forced
them
to
settle
their
Habitation
?
What
Riches
and
Strength
have
the
Hollanders
arisen
to
,
who
at
first
had
but
Spots
of
Ground
in
the
midst
of
vast
Marishes
?
Neither
affords
it
any
Exception
that
the
most
of
the
Terraqueous
Globe
is
Sea
,
seeing
there
is
much
more
Land
than
is
like
ever
to
be
fully
improved
and
inhabited
by
Mankind
,
Revelation
having
discovered
the
Residence
of
Mankind
to
be
but
short
upon
Earth
.
5.
The
Wisdom
of
God
appears
eminently
in
the
Sea
;
for
the
Intercouse
,
Commerce
and
Converse
of
Mankind
,
especially
after
the
discovery
of
the
Direction
of
the
Loadstone
,
whereby
Mankind
is
now
become
like
one
great
Society
,
and
thereby
both
the
Requisites
of
Nature
and
Art
are
communicated
through
the
whole
World
,
which
could
not
effectually
be
attained
by
Rivers
;
for
we
see
how
many
Impositions
and
Impediments
are
made
in
the
Passages
of
these
,
and
even
in
the
narrow
Channels
of
the
Sea
,
which
cannot
be
in
the
vast
Ocean
.
6.
The
stupendous
Wisdom
of
God
is
seen
in
the
Ebbing
and
Flowing
of
the
Sea
,
which
hath
given
a
great
Check
to
,
and
Abasement
of
the
Pride
of
Man
,
who
for
so
many
thousand
of
Years
have
never
arrived
at
any
satisfying
Discovery
of
the
Causes
thereof
:
In
this
also
that
the
proudest
Monarchs
could
never
pretend
the
Dominion
of
the
Sea
,
nor
of
any
of
that
vast
Multitude
of
Creatures
therein
,
because
it
is
capable
of
no
Bounds
,
and
so
the
least
Fish
in
it
can
belong
to
no
Man
;
and
therefore
of
God
alone
it
can
be
said
,
that
he
hath
his
Dominion
in
the
Sea
.
7.
In
this
Day
's
Work
is
that
glorious
Garment
of
the
Earth
,
which
at
first
Creation
was
all
clothed
with
Herbs
,
Grass
and
Trees
of
innumerable
variety
of
Kinds
,
in
which
the
Wisdom
of
God
shineth
forth
sensibly
.
(
1.
)
In
the
Grass
which
is
universally
upon
the
whole
Earth
,
and
hath
that
singular
in
it
,
that
it
groweth
continually
.
All
other
Herbs
and
Plants
have
their
fixed
times
of
rising
,
growing
,
decaying
and
falling
,
and
there
is
no
other
Herb
that
springeth
up
of
the
same
Root
,
but
if
the
Herb
be
cut
off
,
neither
it
nor
the
Root
can
be
made
further
to
grow
:
In
which
the
wise
Design
of
the
Creator
is
,
that
the
pleasant
Verdure
of
the
Earth
may
ever
continue
in
all
Seasons
of
the
Year
,
and
that
it
may
be
the
Food
of
the
Beasts
of
the
Earth
,
great
and
small
,
though
in
the
divers
Seasons
Grass
be
in
the
divers
Degrees
of
Perfection
;
hence
Grass
is
not
comprehended
under
the
general
Term
of
Herbs
,
which
yield
Seed
after
their
several
Kinds
,
to
wit
sensible
Seeds
framed
by
the
Herbs
,
in
which
Seeds
there
are
innumerable
impalpable
Seeds
of
the
same
kind
,
which
arise
from
the
Earth
,
enterr'd
as
by
the
Roots
in
the
Earth
,
and
are
collected
into
these
sensible
Seeds
on
the
Top
of
the
Plants
;
which
is
evident
,
because
in
one
of
the
most
minute
sensible
Seeds
a
great
many
Herbs
will
arise
,
which
must
have
their
different
Seeds
so
minute
that
no
Sense
can
reach
;
but
tho
Grass
hath
also
such
sensible
Seeds
,
it
is
seldom
permitted
to
come
to
the
Seed
,
but
doth
ever
grow
by
the
Root
.
(
2.
)
The
Herbs
are
not
universal
over
the
whole
Earth
,
nor
every-where
under
the
same
Climate
and
Degree
,
but
are
wisely
ordered
to
the
several
Places
of
the
Earth
,
where
they
may
be
most
useful
for
the
peculiar
Uses
of
Men
and
Beasts
of
that
Place
;
and
therefore
many
of
them
will
not
thrive
and
continue
in
other
Places
,
tho
there
be
no
difference
between
the
Sun
and
Soil
of
both
,
some
of
which
will
not
continue
in
Verdure
,
others
will
not
come
to
the
maturity
of
a
Flower
,
and
most
will
not
come
to
have
perfect
Seed
or
Fruit
;
or
if
the
minute
Seeds
that
were
in
their
Bodies
when
transplanted
come
to
a
sensible
Seed
,
they
will
not
reciprocate
and
continue
.
(
3.
)
On
this
Day
were
the
Trees
created
,
which
do
comprehend
the
Shrubs
,
and
the
bulbous
Plants
,
which
are
propagated
not
by
the
Seed
,
but
by
the
Root
,
sensibly
divided
in
divers
Slips
,
whence
the
Blade
tho
cut
off
doth
grow
again
,
are
rather
to
be
referred
to
the
Trees
to
which
that
is
common
,
than
to
the
Herbs
.
This
also
is
peculiar
to
Trees
,
that
they
have
a
different
Fruit
from
their
Seed
,
which
Fruit
serveth
both
to
preserve
,
and
to
be
the
first
Food
of
their
Seeds
;
and
also
have
a
several
use
for
Animals
,
for
their
Food
or
Physick
;
but
other
Trees
have
no
Fruit
beside
their
Seed
,
which
is
not
so
tender
,
whence
is
the
division
of
Trees
into
Fruit-trees
and
Barren-trees
.
(
4.
)
The
wonderful
Wisdom
of
God
appeareth
in
that
innumerable
variety
not
only
of
the
same
Kind
,
but
of
different
kinds
of
Seeds
,
Herbs
and
Trees
,
their
Roots
,
Flowers
and
Fruits
;
all
which
have
an
innumerable
variety
of
the
Uses
to
Man
and
Beasts
,
for
Food
and
Physick
,
and
yield
Pleasure
to
Man
by
their
Shape
,
Proportions
,
Colours
,
Smells
and
Tastes
.
(
5.
)
The
unsearchable
Wisdom
of
God
is
seen
in
the
inward
Frame
of
the
Plants
and
Seeds
by
which
their
Aliment
doth
enter
and
pass
to
all
their
Parts
whereby
they
grow
,
and
new
Parts
sprout
out
,
as
Branches
,
Leaves
,
Flowers
,
Fruit
in
a
most
orderly
Course
,
which
must
be
by
regular
Passages
and
Conduits
,
like
the
Veins
of
Animals
;
some
of
these
Passages
are
perceivable
by
the
Eye
or
by
Microscopes
,
but
some
of
them
are
so
exile
,
that
no
Sense
by
the
assistance
of
any
Instrument
yet
found
can
reach
;
the
least
sensible
Seed
,
yea
even
the
insensible
,
cannot
grow
till
its
Aliment
be
thrust
into
these
Passages
,
and
having
no
animal
Motion
,
as
the
Passages
of
Animals
have
,
the
Aliment
cannot
proceed
through
these
Passages
,
but
as
it
is
protruded
by
extrinsick
Force
:
How
wonderful
then
must
that
contrivance
be
,
which
is
so
orderly
sending
out
first
Sprouts
,
then
Leaves
,
then
Flowers
,
then
Fruits
?
And
the
Passages
must
be
so
various
and
curious
,
that
they
will
only
admit
the
proper
Parts
of
their
Aliment
;
and
by
recent
Experiments
it
is
found
,
that
in
these
Passages
there
are
Valvulae
,
like
to
those
in
the
Veins
of
Animals
,
which
give
way
to
the
Parts
of
the
Aliment
,
but
after
it
is
entered
,
lest
it
recede
,
are
closed
,
and
suffer
it
not
to
repass
.
That
part
of
the
Aliment
which
makes
the
Flower
,
must
be
more
fine
and
subtile
than
that
which
makes
the
Leaves
,
and
the
Sprouts
and
Passages
thereof
must
require
a
greater
Heat
to
expand
them
,
that
the
several
Parts
of
the
Aliment
may
pass
,
which
therefore
succeed
in
their
several
Seasons
.
The
Industry
of
Man
hath
not
been
able
to
discover
whether
the
Leaves
,
Flowers
and
Fruits
of
Plants
,
be
Parts
of
the
Plants
on
which
they
grow
,
or
whether
they
be
different
Plants
having
their
own
Seeds
,
which
can
only
pass
by
the
peculiar
Passages
of
the
several
Plants
,
and
grow
from
their
own
Seeds
,
seeing
after
they
are
compleat
they
fall
off
without
Violence
;
and
it
is
hard
to
apprehend
how
the
grosser
Passages
of
the
principal
Plants
can
by
straining
the
Aliment
through
them
,
figure
it
in
so
admirable
a
Variety
,
whence
such
rare
Colours
and
Proportions
do
arise
:
however
it
be
,
there
must
be
the
Contrivance
of
so
much
Wisdom
as
hath
given
and
shall
give
all
the
Generations
of
Mankind
a
pleasant
Exercise
to
discover
more
and
more
,
yet
leaving
ever
more
undiscovered
.
This
might
and
ought
to
check
the
Pride
of
Man
in
his
Knowledg
,
and
make
him
admire
and
adore
the
Wisdom
of
God
in
this
so
low
a
Step
of
his
Works
of
Nature
.
(
6.
)
It
is
said
,
Let
the
Earth
bring
forth
Grass
,
&c.
as
if
it
were
a
Command
to
the
stupid
and
unsensible
Earth
to
work
all
these
wonderful
Things
far
exceeding
its
own
Perfection
,
tho
all
the
Efficacy
of
the
Sun
,
of
the
Stars
,
and
of
Fire
were
adjoined
,
which
has
puzled
the
most
piercing
Witts
how
these
things
could
come
to
pass
,
and
many
have
been
forced
to
attribute
all
to
the
omnipotent
Power
of
God
alone
,
wherein
they
derogate
highly
from
the
Wisdom
of
his
Contrivance
,
and
are
contrary
to
Revelation
:
Why
should
he
say
to
the
Earth
,
Bring
forth
Grass
,
Herbs
and
Trees
,
if
nothing
of
the
Earth
had
a
casuality
in
them
?
How
could
it
be
said
that
on
the
seventh
Day
God
ended
that
which
he
had
made
,
and
he
rested
from
all
his
Works
,
if
there
be
no
Efficacy
in
Creatures
,
but
only
that
he
creates
not
new
Matter
?
It
might
as
well
be
said
,
the
first
Minute
when
he
created
the
Chaos
,
that
he
had
rested
from
all
his
Works
,
as
that
he
rested
on
the
seventh
Day
,
if
that
were
the
meaning
.
But
I
am
perswaded
that
on
this
third
Day
God
created
the
Seeds
of
all
Plants
,
with
all
their
Parts
and
Passages
,
and
disseminated
them
near
the
Surface
of
the
whole
Earth
,
as
they
might
be
most
useful
for
his
Ends
,
and
that
they
do
alwise
necessarily
grow
,
when
and
where
their
proper
Aliment
entereth
in
their
Passages
,
and
proceedeth
by
them
.
(
7.
)
The
wonderful
Wisdom
and
Goodness
of
God
appears
not
only
in
the
Pleasure
,
but
in
the
Profit
of
all
these
Plants
,
as
the
several
Kinds
of
them
are
the
Food
of
the
different
Species
of
Animals
,
for
which
the
several
Animals
have
their
Instincts
by
which
they
have
Pleasure
in
them
,
Appetite
to
them
,
and
Aversion
to
others
,
and
yet
more
as
they
are
the
Physick
of
Animals
,
by
their
several
Parts
,
solid
or
fluid
,
chiefly
by
their
Juices
and
Spirits
.
The
Brutes
have
their
Instincts
to
know
their
Physick
,
which
are
not
given
to
Man
,
that
he
might
not
be
idle
,
but
improve
Sense
,
Reason
and
Experience
,
to
know
what
parts
or
preparations
of
Plants
served
to
prevent
or
cure
all
the
Diseases
that
his
Irregularity
hath
brought
upon
himself
,
or
even
upon
the
Beasts
,
which
Virtues
were
discovered
to
Adam
,
whereby
he
was
enabled
to
give
Names
to
Beasts
,
fitted
to
express
their
peculiar
and
prime
Perfections
,
which
hath
been
communicated
by
Tradition
,
and
increased
by
Experience
;
without
such
Tradition
there
can
hardly
be
any
rational
Account
given
of
the
Medicinal
Skill
,
which
hath
been
so
much
propagated
in
the
World
,
tho
the
Causes
thereof
be
very
little
known
,
so
that
they
could
not
be
known
by
general
Principles
,
and
none
were
ever
so
industrious
,
as
by
hap-hazard
to
apply
to
every
Disease
all
things
applicable
,
to
find
out
what
would
work
,
which
might
not
warrantably
be
practised
upon
Man
,
lest
thereby
more
might
be
killed
than
cured
.
Botanists
have
ranked
Plants
as
they
are
congenerous
by
their
agreeing
in
Shape
,
Colour
,
Taste
and
Smell
;
and
of
late
they
have
observed
Marks
in
them
,
as
different
Signatures
,
more
exactly
to
show
their
physical
Operations
,
all
which
comes
far
short
of
the
Virtues
of
Plants
which
are
already
discovered
,
much
more
of
all
the
Virtues
which
are
in
them
.
Upon
the
fourth
Day
of
the
Creation
,
God
created
the
Sun
,
the
Moon
and
the
Stars
,
the
Sun
to
rule
the
Day
and
the
Moon
to
rule
the
Night
,
for
Signs
and
Seasons
,
and
for
Days
and
Years
,
which
do
not
only
give
light
through
the
whole
visible
World
,
but
do
also
much
enlighten
the
Minds
of
rational
Creatures
with
the
Knowledg
of
the
Wisdom
and
Glory
of
the
great
Creator
.
1.
In
the
Sun
,
which
is
nothing
else
but
a
vast
Globe
of
Fire
,
which
was
first
dispersed
in
the
one
Hemisphere
of
Heaven
,
whereby
Light
and
Darkness
,
Day
and
Night
were
divided
,
by
equal
Durations
,
for
the
first
three
Days
,
the
Sun
having
been
created
but
the
fourth
Day
,
yet
it
was
an
Act
of
Creation
,
by
the
sole
Power
of
God
,
and
not
a
Production
by
a
natural
Cause
:
there
was
also
then
formed
a
Globe
of
AEther
,
rolling
continually
about
the
Sun
,
to
keep
it
perpetually
in
a
globular
Figure
,
shunning
that
irregular
Shape
,
which
necessarily
follows
the
interfering
of
the
Particles
of
Fire
.
Recent
Observations
of
Astronomers
have
demonstrated
,
that
the
Sun
is
rolled
about
its
own
Center
,
in
the
same
time
that
the
Moon
is
moved
about
the
Earth
,
which
they
observe
from
the
Motion
of
some
more
regular
Spots
in
the
Sun
.
The
Sun
is
the
far
most
glorious
Creature
in
this
visible
World
,
as
the
Agitation
of
Fire
gives
Light
by
the
continual
Vibration
of
its
Parts
,
so
this
glorious
Globe
of
Fire
,
which
no
natural
Cause
can
ever
dissipate
,
suppress
or
extinguish
,
by
the
interfering
of
its
Particles
outward
,
it
thrusts
upon
and
darts
out
the
Rays
of
the
AEther
,
by
streight
Lines
,
so
far
as
ever
these
can
reach
,
till
the
Rays
be
stopped
,
reverberated
,
and
reflected
back
into
it self
again
,
by
the
Earth
,
the
Moon
,
or
other
dark
Planets
which
have
no
Light
of
their
own
,
but
do
reflect
the
Sun-Beams
,
a
great
Part
whereof
fall
upon
the
Earth
and
illuminate
it
.
The
Sun
illuminates
more
than
one
Hemisphere
of
the
Earth
,
because
it
is
a
far
greater
Body
than
the
Earth
.
The
Sun
hath
its
Motion
about
the
Earth
in
a
Year
from
West
to
East
,
under
twelve
Constellations
commonly
known
,
which
are
called
the
twelve
Signs
of
the
Zodiack
,
still
moving
obliquely
,
whereby
it
crosseth
the
diurnal
Motion
from
South-West
to
North-East
in
one
half
of
its
Course
,
and
from
North-East
to
South-West
in
the
other
,
whereby
the
whole
Earth
hath
equal
length
of
Light
and
Darkness
every
Year
,
when
the
Days
are
reckoned
together
:
those
Parts
of
the
Earth
that
are
equally
distant
from
the
North
and
South
Poles
,
have
their
Days
and
Nights
always
equal
,
and
those
Parts
of
the
Earth
that
are
near
both
Poles
,
have
but
one
Day
and
one
Night
in
the
Year
,
each
being
an
half
Year
in
length
.
The
remanent
Parts
have
their
Days
and
Nights
unequal
except
in
the
two
Equinoctial
Days
and
Nights
,
all
which
is
performed
by
two
uniform
circular
Motions
of
the
AEther
,
the
one
by
the
Zodiack
,
and
the
other
by
the
Equator
.
The
Sun
doth
so
far
exceed
in
Light
all
the
other
Stars
,
as
to
the
illumination
of
the
Earth
,
that
when
it
shines
bright
,
their
shining
,
tho
it
ceases
not
,
is
yet
unperceivable
.
The
Sun
is
not
only
the
chief
Luminary
and
Fountain
of
Light
,
but
likewise
of
Heat
,
which
increaseth
and
decreaseth
,
not
only
every
Day
,
as
the
Sun
comes
nearer
to
,
or
goes
farthest
from
the
Meridian
or
Southermost
Places
of
the
Earth
,
but
also
as
it
proceedeth
toward
the
North
and
the
South
;
and
so
the
Heat
is
always
equal
about
the
middle
of
the
Earth
,
but
elsewhere
unequal
,
whereby
it
makes
the
different
Seasons
of
the
Spring
,
when
all
Plants
do
sprout
,
and
become
green
;
of
the
Summer
when
the
Flowers
appear
,
and
the
Fruits
begin
;
of
the
Harvest
,
when
the
Fruits
come
to
Maturity
,
and
of
Winter
,
when
the
Fruits
,
Leaves
and
Herbs
fall
,
whereby
in
the
Wisdom
and
Prudence
of
God
there
is
a
Ballance
of
Enjoyment
through
the
whole
Earth
,
the
variety
of
the
Seasons
where
the
Days
are
unequal
,
compensing
the
Pleasure
where
the
Days
are
equal
,
because
what
is
ordinary
and
doth
not
change
is
little
noticed
.
We
would
be
little
sensible
of
the
glorious
Light
of
the
Day
,
if
we
had
not
the
Vicissitude
of
the
Darkness
of
the
Night
;
and
albeit
the
Places
near
both
Poles
be
far
short
of
the
Enjoyment
of
the
rest
,
yet
most
part
there
is
Sea
,
and
not
Land
.
There
is
also
great
conveniency
of
the
Night
for
Man
in
the
State
of
Mortality
,
whereby
the
Curtains
of
Heaven
are
drawn
that
he
may
sleep
:
The
Earth
also
doth
require
a
perpetual
Vicissitude
of
the
rising
and
falling
of
the
Vapours
,
by
which
the
Dews
and
Rains
do
water
the
Earth
.
Another
Sun
opposite
to
this
would
have
made
a
perpetual
Day
,
but
with
great
Detriment
to
the
Earth
.
The
Wisdom
of
God
is
also
seen
in
the
Instincts
of
the
ravenous
Creatures
,
whereby
they
have
no
Inclination
to
go
abroad
in
the
Day-time
,
but
in
the
Night
;
thereby
Men
and
the
tame
and
harmless
Creatures
are
free
of
their
Trouble
,
for
which
the
Psalmist
praiseth
the
Wisdom
and
Goodness
of
God
;
Thou
makest
Darkness
and
it
is
Night
,
wherein
all
the
Beasts
of
the
Forest
do
creep
forth
;
the
Sun
ariseth
,
they
gather
themselves
together
,
and
lay
them
down
in
their
Dens
:
Man
goeth
forth
to
his
Work
,
and
to
his
Labour
until
the
evening
.
O
Lord
how
manifold
are
thy
Works
?
in
Wisdom
dom
hast
thou
made
them
all
.
The
Glory
of
the
Sun
is
also
well
expressed
by
the
Psalmist
,
which
is
as
a
Bridegroom
coming
out
of
his
Chamber
,
rejoiceth
as
a
strong
Man
to
run
a
Race
;
his
going
out
is
from
the
End
of
the
Heaven
,
and
his
Circuit
unto
the
Ends
of
it
,
and
there
is
nothing
hid
from
the
Heat
thereof
.
The
Wisdom
of
God
is
also
seen
in
the
usefulness
of
the
Moon
,
which
was
appointed
to
rule
over
the
Night
,
and
to
give
a
faint
Light
,
for
those
that
might
have
necessity
to
travel
in
the
Night
:
but
God
having
ordained
the
Night
for
Man
to
rest
in
,
he
has
not
given
the
Light
of
the
Moon
to
be
so
constant
as
the
Light
of
Sun
;
and
therefore
it
doth
not
derogate
from
his
Wisdom
and
Goodness
,
that
he
did
not
make
more
Moons
by
which
there
might
always
have
been
Light
in
the
Night
;
and
besides
the
brightest
Glory
and
Majesty
of
God
,
is
in
this
visible
World
the
starry
Heaven
,
which
in
number
and
variety
of
the
Stars
exceed
the
comprehension
of
Men
and
Angels
,
they
are
the
Lamps
and
Flame-beaus
making
some
resemblance
of
the
Magnificence
of
the
Palace
of
the
King
of
Glory
,
and
yet
they
are
no
more
than
the
Ornaments
of
his
Outter-Court
,
or
the
enamelling
of
the
Pavement
of
his
Inner-Court
,
the
third
Heaven
or
the
Heaven
of
Heavens
.
When
God
doth
most
favourably
condescend
to
Abraham
,
he
bids
him
look
unto
the
starry
Sky
,
and
asks
if
he
could
number
them
,
and
doth
the
like
with
Job
,
when
he
was
first
to
humble
him
for
his
boldness
,
and
then
to
exalt
him
for
his
faithfulness
.
The
starry
Heaven
is
never
so
glorious
as
when
neither
Sun
nor
Moon
doth
appear
,
therefore
it
was
fit
that
the
Light
of
the
Moon
should
have
Intervals
.
Little
is
known
of
the
Influence
of
the
Stars
,
tho
many
Astrologers
make
unsolid
and
unwarrantable
Conclusions
,
on
pretence
of
their
Experience
.
It
is
true
God
said
to
Job
,
Knowest
thou
the
Ordinance
of
Heaven
,
canst
thou
set
the
Dominions
thereof
in
the
Earth
,
canst
thou
bind
the
Influences
of
Pleiades
,
or
loose
the
Bonds
of
Orion
?
Which
imports
a
great
Influence
of
the
Stars
upon
the
Earth
;
but
the
Astrologers
infer
most
from
the
Planets
and
their
Aspects
,
which
are
opake
and
unactive
Bodies
:
doubtless
the
Sun
and
Moon
have
great
Influence
on
the
Earth
,
not
only
by
their
Light
and
Heat
,
but
that
correspondence
betwixt
the
Tides
of
the
Sea
;
and
the
Course
of
the
Moon
giveth
strong
ground
to
infer
that
the
Moon
hath
much
Influence
thereon
.
I
cannot
certainly
know
whether
the
sweet
Influence
of
the
Pleiades
doth
import
any
more
than
that
when
the
Sun
is
under
the
Pleiades
or
seven
Stars
,
the
Spring
is
in
its
Prime
,
when
all
things
revive
,
and
it
is
called
the
Time
of
Life
;
or
whether
the
Bonds
of
Orion
being
near
to
the
North
Pole
,
implieth
more
than
the
Rigour
of
Cold
and
Frost
,
when
the
Sun
is
nearest
them
,
and
farthest
Northward
.
God
in
his
Wisdom
hath
said
little
of
the
dark
Planets
,
Saturn
,
Jupiter
and
Mars
,
Venus
and
Mercury
,
but
hath
left
them
to
Man's
Exercise
and
Industry
,
who
hath
found
by
their
Eclipses
,
that
they
have
no
Light
of
their
own
,
but
do
only
reflect
the
Light
of
the
Sun
,
as
doth
the
Moon
:
and
tho
of
old
they
were
thought
to
be
wandring
Stars
,
yet
now
their
regular
and
certain
Courses
are
found
and
known
;
and
more
little
Planets
moving
about
Saturn
and
Jupiter
,
since
the
Invention
of
Telescopes
,
whereby
their
Courses
are
also
known
and
calculated
,
and
the
Usefulness
thereof
,
for
finding
out
the
Longitude
,
is
known
,
which
is
of
so
great
Use
for
Navigation
,
and
it
is
very
probable
that
more
will
yet
be
found
.
The
Comets
or
blazing
Stars
,
are
yet
looked
upon
as
prodigious
or
irregular
;
yet
it
is
not
without
Hope
,
that
their
regular
Course
may
be
also
found
.
The
Eclipses
of
the
Sun
and
Moon
gave
great
Astonishment
and
Terror
at
first
to
all
,
and
still
to
the
less
knowing
Nations
;
but
they
give
still
Matter
of
Admiration
,
and
incite
us
to
consider
the
wonderful
Works
of
God
:
Their
Recourses
are
now
certainly
known
and
calculated
for
many
Years
to
come
;
for
the
Predictions
of
these
that
have
past
,
have
always
held
,
since
the
Course
of
the
Planets
have
been
exactly
known
,
from
whence
the
Eclipses
do
necessarily
follow
.
The
Eclipses
have
also
great
Use
for
the
Calculation
of
Time
;
for
in
divers
Nations
,
and
at
divers
Times
,
the
Periods
from
which
they
begin
their
Calculations
are
different
,
and
the
Length
of
their
Years
,
the
Equation
and
Conciliation
whereof
have
been
very
difficult
,
but
much
helped
by
the
Eclipses
observed
by
Astronomers
in
several
Ages
,
which
being
sure
,
the
Priority
or
Posteriority
of
great
Occurrences
are
thereby
adjusted
.
So
far
hath
God
expressed
of
the
Creation
of
things
inanimate
,
being
all
visible
and
obvious
to
Man
at
the
first
,
without
expressing
any
thing
,
specially
concerning
the
five
dark
Planets
,
or
the
little
Planets
which
move
about
them
,
neither
of
the
variety
of
these
things
which
were
contained
in
the
Bowels
of
the
Earth
,
as
Stones
,
Minerals
and
Metals
;
neither
is
there
any
thing
revealed
concerning
that
variety
of
Motions
that
are
in
inanimate
Creatures
,
such
as
the
circular
Motion
of
the
AEther
,
and
therewith
of
the
Sun
,
Moon
and
Stars
,
which
do
so
exactly
keep
their
Course
,
nor
of
the
Motion
of
Fire
,
nor
Weight
nor
Lightness
,
whereby
things
move
downward
to
and
upward
from
the
Earth
,
nor
the
peculiar
Virtues
and
Efficacies
of
the
Stars
,
of
the
Elements
,
and
their
Concretes
,
of
Plants
,
Stones
,
Minerals
,
Metals
,
or
of
the
Causes
thereof
:
all
which
in
the
Wisdom
and
Goodness
of
God
were
reserved
for
the
Exercise
and
Industry
of
Man
,
whom
God
would
not
have
idle
,
tho
he
had
continued
in
Innocency
;
for
he
put
innocent
Adam
in
the
Paradise
to
dress
it
.
Much
of
the
stupendous
and
unsearchable
Wisdom
of
God
hath
been
in
every
Generation
discovered
since
the
beginning
of
the
World
,
and
thence
great
Profit
and
Pleasure
have
arisen
to
Mankind
,
and
matter
of
Admiration
and
Adoration
of
the
inscrutable
Wisdom
and
Goodness
of
God
,
who
hath
also
given
Man
a
great
Pleasure
in
the
search
of
all
hidden
things
,
and
of
the
Causes
of
these
which
appear
,
and
a
great
Delight
in
them
when
they
are
found
out
,
above
all
other
to
the
Inventers
,
for
their
Encouragement
,
and
as
a
Reward
of
their
Industry
.
For
instance
,
How
great
Profit
and
Pleasure
hath
arisen
to
Mankind
by
the
Invention
of
Writing
?
God
infused
in
our
first
Parents
the
Knowledg
of
Speaking
,
whereby
without
their
own
Invention
or
Agreement
,
they
did
express
their
Thoughts
and
Things
:
But
we
have
no
ground
to
infer
that
he
taught
them
writing
,
that
not
only
by
the
Ear
,
but
by
the
Eye
,
they
could
communicate
Thoughts
and
Things
,
not
only
to
those
who
were
present
and
near
them
,
but
to
the
absent
,
whereby
Men
spoke
after
their
Death
to
many
Generations
,
and
their
more
noble
Conceptions
and
Inventions
have
been
collected
,
and
continued
and
communicated
through
the
World
for
many
thousands
of
Years
.
By
Writing
we
have
preserved
and
propagated
that
infinite
Treasure
of
Wisdom
and
Righteousness
,
the
Holy
Scriptures
.
How
great
Addition
to
Writing
hath
been
by
the
recent
Invention
of
Printing
?
How
much
Profit
and
Pleasure
hath
arisen
to
Mankind
by
the
Invention
of
Glass
,
and
how
strange
Improvements
have
been
made
of
it
?
Before
Men
could
not
have
the
access
of
Light
unto
their
Houses
but
by
open
Windows
,
which
behoved
also
to
give
access
to
Moisture
and
Cold
:
What
variety
of
Vessels
of
Glass
containing
and
conserving
all
Liquors
without
Effusion
or
Evaporation
,
and
without
any
Tincture
,
so
pleasantly
,
that
they
are
seen
,
as
if
they
were
pendent
in
the
open
Air
?
God
hath
blessed
these
last
Times
with
new
and
strange
Inventions
of
Glass
:
for
whereas
before
old
People
losed
the
benefit
of
Writing
and
Printing
,
and
of
the
distinct
sight
of
minute
Objects
,
whereby
they
were
exceedingly
hindered
to
communicate
their
Thoughts
in
that
Age
when
they
were
most
fit
to
do
it
by
their
long
Experience
,
by
the
allaying
of
their
Passions
,
by
the
increases
of
their
Graces
and
Vertues
:
Yea
by
Magnifying
Glasses
in
this
searching
Century
,
there
is
a
whole
new
World
discovered
of
innumerable
Creatures
which
were
never
so
much
as
dream'd
of
,
or
imagined
before
:
By
Microscropes
,
whereby
the
Parts
,
Shapes
and
Colours
of
the
little
Animals
,
Plants
and
Seeds
which
were
seen
before
;
but
these
Shapes
and
Colours
were
unperceiveable
by
the
sharpest
Eye
.
Now
the
wonderful
Wisdom
of
God
is
seen
in
the
Beauty
and
Variety
of
both
the
Vessels
and
Conduits
in
Plants
and
Animals
,
which
were
known
to
be
necessary
from
their
Effects
,
are
now
distinctly
and
clearly
seen
by
the
Eye
,
whence
the
Anatomick
Skill
is
so
much
improved
in
this
Century
.
By
Telescopes
the
Sun
,
the
Moon
,
the
Planets
,
the
Comets
,
the
Stars
and
their
several
and
variable
Parts
are
so
distinctly
seen
,
as
if
they
were
near
the
Ends
of
these
Tubes
:
Whereby
Men
have
made
a
Selenography
of
the
Moon
like
to
the
Geography
of
the
Earth
,
and
have
observed
fixed
Signatures
and
Varieties
in
Saturn
,
Jupiter
,
Mars
,
Venus
and
Mercury
,
and
more
lasting
Spots
in
the
Sun
,
whereby
they
clearly
see
that
all
of
them
are
turned
about
their
own
Centers
,
and
have
calculated
their
exact
Revolutions
.
They
have
also
found
four
little
Planets
which
move
about
Jupiter
,
as
the
Moon
doth
about
the
Earth
,
and
make
variety
of
little
Eclipses
;
they
have
also
found
the
Periods
of
their
several
Revolutions
,
and
that
the
nearer
they
are
the
sooner
are
their
Revolutions
perfected
;
and
two
such
about
Saturn
with
a
Belt
or
Ring
,
which
makes
a
continual
Variety
in
the
view
of
that
Planet
:
thence
there
are
few
but
great
Bodies
discovered
,
and
there
is
no
doubt
there
will
be
many
more
;
but
by
the
Microscopes
there
are
innumerable
Kinds
as
well
as
Individuals
of
Animals
,
Plants
and
Seeds
discovered
,
of
which
neither
whole
nor
part
was
ever
known
before
.
I
shall
but
add
the
Invention
of
Trigonometry
,
by
Quadrants
,
Astronomers
Cross-staffs
and
other
Instruments
,
and
even
by
the
Shadow
,
the
exact
Distance
and
Dimensions
of
Bodies
,
the
Height
,
the
Breadth
,
the
Length
,
the
Depth
of
Bodies
are
exactly
measured
at
distance
,
and
all
by
the
Proportions
of
a
large
and
little
Triangle
,
whose
Angles
are
homologous
,
that
is
,
intercept
equal
Degrees
of
a
Circle
whose
Center
is
in
their
Angles
,
whereby
there
is
the
same
Proportion
of
Length
between
the
Sides
and
Basis
of
any
of
the
Angles
of
the
little
Triangle
,
and
between
the
Sides
and
Basis
of
the
Angles
of
the
large
Triangle
about
the
Angles
of
the
same
Capacity
and
Wideness
.
It
might
multiply
many
more
such
,
but
I
shall
content
my self
with
the
mention
of
the
Loadstone
,
its
attractive
and
directive
Motions
not
long
since
discovered
:
by
the
directive
Motions
of
that
Stone
,
whereby
it
is
always
turned
towards
the
North
and
South
Poles
,
Men
are
enabled
to
direct
their
Course
by
Navigation
through
the
vast
Ocean
to
any
Coast
of
the
Earth
.
Navigation
before
was
but
Coasting
,
no
Man
durst
enter
upon
the
vast
Ocean
,
tho
some
without
their
Intention
were
forced
by
Storms
and
Winds
whither
they
would
not
,
and
so
fell
upon
undiscovered
Countries
.
But
now
by
the
Mariner's
Compass
or
Needle
Commerce
is
so
increased
,
that
all
things
are
communicated
from
place
to
place
through
the
whole
Earth
,
that
if
it
were
not
for
their
Perversness
tho
whole
Race
of
Mankind
might
become
one
great
Common-wealth
,
God
having
given
an
inbred
Principle
to
Mankind
,
to
prefer
the
common
Interest
of
the
whole
to
that
of
any
part
.
On
the
fifth
Day
God
perfected
the
Creation
of
inanimate
Creatures
,
by
an
orderly
Procedure
,
according
to
the
degrees
of
their
Perfections
:
1.
The
Chaos
,
which
,
before
it
had
Figure
or
Motion
was
the
most
imperfect
Substance
.
2.
Adding
Perfections
to
that
part
of
the
Chaos
,
he
made
Fire
to
give
Light
and
Heat
by
its
Motion
.
3.
Giving
an
uniform
circular
Motion
to
those
Particles
of
the
Chaos
that
made
up
the
Spheres
of
AEther
,
by
whose
Revolution
the
Vicissitudes
of
Day
and
Night
began
.
4.
Adding
Cohesion
of
Parts
of
the
Chaos
about
the
Earth
;
whence
arose
the
Figures
of
the
Particles
of
Water
,
which
at
first
covered
the
whole
Face
of
the
Earth
,
being
then
exactly
round
.
5.
Separating
the
Earth
and
the
Water
by
making
the
Mountains
and
Vallies
;
the
Earth
having
been
also
made
of
the
Chaos
,
by
Cohesion
of
its
Parts
,
whereby
a
far
more
variable
Figure
of
its
Particles
arose
,
in
which
were
comprehended
Metals
,
Minerals
,
Stones
,
saline
and
sulphurous
Bodies
,
the
Seeds
of
Plants
,
and
the
Terrestrial
Fire
.
6.
The
Plants
are
formed
,
whether
they
sprung
of
these
Seeds
by
the
immediate
creative
Power
of
God
,
or
whether
beside
the
Seeds
,
the
Plants
were
formed
fit
to
receive
them
,
it
is
uncertain
;
it
might
appear
rather
that
they
sprung
of
the
Seeds
,
because
it
is
said
,
Let
the
Earth
bring
forth
,
&c.
yet
that
may
be
understood
of
the
subsequent
Growth
of
Plants
.
And
last
,
the
Stars
were
created
,
being
the
most
perfect
and
glorious
of
all
inanimate
Creatures
:
Then
followed
the
Creation
of
living
Creatures
in
the
same
order
,
proceeding
from
the
least
perfect
Kinds
to
the
more
perfect
,
until
the
last
Termination
in
the
Creation
of
Man
.
The
other
living
Creatures
are
stated
in
three
Orders
,
the
Fish
in
the
Waters
,
the
Fowl
to
fly
in
the
Air
,
and
the
Beasts
on
the
Earth
;
all
which
have
their
variable
Motions
,
which
some
imagine
to
be
without
Perception
or
Sense
,
and
that
they
be
only
passive
in
their
Motions
from
the
Impression
of
outward
Objects
,
for
which
I
see
no
solid
Reason
;
for
they
having
Senses
so
like
unto
Men
,
if
all
their
Motions
were
by
Impressions
on
their
Senses
,
it
could
not
be
doubted
but
such
Motions
would
be
also
in
Men
,
(
seeing
their
Senses
are
operative
without
their
Will
,
or
any
intrinsick
active
Power
)
which
is
contrary
to
the
common
Sense
and
Experience
of
all
Mankind
.
However
it
be
,
there
is
great
Evidence
of
the
wonderful
Contrivance
of
the
Wisdom
of
God
in
brute
Creatures
,
especially
in
the
peculiar
Instincts
of
the
several
Species
,
which
do
all
act
necessarily
upon
their
proper
Objects
,
without
Hesitation
or
Deliberation
.
They
have
their
Pleasures
and
Griefs
,
their
Appetites
and
Aversions
,
in
which
they
cannot
divert
from
one
Object
to
another
,
nor
can
they
compare
Objects
,
Means
or
Ends
;
and
yet
by
the
wonderful
Wisdom
of
God
,
they
do
most
things
necessary
for
their
Preservation
,
their
Promotion
and
Propagation
,
by
meer
Instincts
,
more
exactly
than
Men
can
in
the
same
things
that
are
common
to
both
.
Besides
the
wonderful
and
various
Structure
of
their
Bodies
,
there
are
Depths
concerning
them
that
the
most
knowing
Men
have
never
been
able
to
reach
,
as
what
their
Souls
are
,
how
they
are
produced
,
how
their
Bodies
are
framed
by
Generation
;
wherein
certainly
there
is
a
difference
from
the
Generation
of
Men.
God
doth
not
command
the
Earth
to
bring
forth
Man
,
as
he
doth
to
bring
forth
the
brute
Creatures
,
therefore
it
seems
their
Seeds
were
created
in
the
Beginning
as
well
as
the
Seeds
of
the
Plants
.
Some
late
Experiments
by
Microscopes
have
shown
an
infinite
number
of
Animalcula
in
the
Sperme
of
the
Brutes
,
but
their
Souls
are
not
endued
with
that
Perfection
to
have
any
Perception
but
by
the
Impression
of
Objects
;
so
their
Bodies
being
marred
,
their
Souls
can
never
more
have
any
Animal
Operation
,
as
the
separate
Souls
of
Men
have
.
The
first
and
lowest
Degree
of
Animals
is
of
Fish
,
which
live
in
the
Water
,
whereof
there
are
innumerable
kinds
and
degrees
of
Perfection
,
from
the
Oister
(
that
hath
no
other
Motion
but
the
opening
its
Shell
to
receive
its
Aliment
)
to
the
Whale
.
This
also
is
strange
in
Fishes
,
that
Concourse
of
the
Seeds
of
Male
and
Female
do
but
in
few
of
them
appear
,
nor
have
they
that
Pairing
which
the
Fowls
and
other
Brutes
have
when
left
to
their
natural
Course
,
nor
any
Knowledg
of
,
or
Affection
to
their
Birth
.
The
more
perfect
Fish
are
furnished
with
Instruments
for
their
Progress
,
especially
with
Fins
.
The
next
Degree
in
Perfection
of
Brutes
,
are
the
Fowls
,
who
are
adorned
with
their
beautiful
Feathers
,
and
instructed
with
their
Wings
by
which
they
fly
.
Their
several
Kinds
have
their
distinct
Voices
,
by
which
they
express
their
Affections
;
the
variety
of
which
,
and
of
their
Shapes
and
Colours
,
and
their
Instincts
,
by
which
they
know
their
Food
and
Physick
,
and
what
is
hurtful
to
them
,
and
the
melodious
Songs
of
many
of
them
,
do
all
manifest
the
wonderful
Wisdom
of
their
Creator
.
The
Water
is
impowered
and
commanded
to
bring
forth
both
Fish
and
Fowl
,
which
doth
import
that
their
Seeds
are
lubrick
and
not
firm
,
as
that
of
Plants
,
and
therefore
are
dispersed
in
that
soluble
Element
.
On
the
sixth
Day
were
created
the
Terrestrial
Beasts
;
for
God
said
,
Let
the
Earth
bring
forth
the
living
Creatures
after
his
kind
,
which
are
three
,
beside
the
various
Species
of
every
Kind
,
to
wit
Cattel
,
creeping
Things
on
the
Earth
,
and
the
Beasts
;
these
seem
to
be
the
wild
and
ravenous
Beasts
that
live
not
in
Herds
or
Flocks
,
which
are
the
Cattel
,
but
both
walk
with
Legs
,
and
so
are
different
from
the
creeping
Things
,
as
Worms
and
Serpents
.
I
shall
not
need
to
speak
any
thing
of
the
Variety
of
these
,
and
of
the
Wisdom
of
God
shining
in
them
,
seeing
they
differ
not
much
from
what
has
been
said
of
the
Fish
and
the
Fowls
,
but
that
they
come
nearer
to
the
Perfection
of
Man
than
they
.
God
hath
given
eminent
Instances
of
his
Wisdom
in
the
Perfections
of
the
Horse
,
and
the
Leviathan
,
whose
Scales
do
clearly
distinguish
it
from
the
Whale
,
so
that
it
is
a
Terrestrial
Animal
,
and
in
the
Unicorn
.
All
the
Creation
,
tho
it
be
very
wonderful
,
holds
a
small
Proportion
with
the
Wisdom
of
God
,
in
the
creating
and
governing
of
Man
,
which
is
incomprehensible
.
Some
part
of
it
will
appear
in
the
Dominion
of
God
,
which
I
shall
leave
to
the
next
Meditation
,
and
only
remark
upon
the
whole
Creation
,
that
wonderful
Beauty
of
all
its
Parts
,
their
Correspondence
and
mutual
Usefulness
,
and
the
Termination
of
all
their
Perfections
on
Mankind
.
MEDITAT
.
XVIII
.
Upon
the
Dominion
of
God
,
and
his
Dispensations
thereupon
towards
his
Rational
Creatures
,
especially
by
the
Covenant
of
Works
and
Covenant
of
Grace
.
I
Have
as
distinctly
and
orderly
as
I
could
,
cleared
and
quieted
my
Thoughts
concerning
the
Divine
Perfections
,
Natural
and
Moral
,
severally
:
I
come
now
to
consider
them
jointly
in
the
glorious
and
gracious
Dominion
of
God
over
the
World
,
in
which
all
his
Perfections
are
displayed
and
manifested
.
It
is
Omniscience
and
infinite
Wisdom
in
the
Contrivance
of
the
World
,
and
of
all
that
was
to
occur
in
it
unto
Eternity
:
His
Omnipotence
in
bringing
all
his
Purposes
to
pass
:
His
Goodness
,
that
all
he
did
and
was
to
do
is
very
good
,
and
nothing
he
made
is
without
some
Perfection
for
it self
,
and
Usefulness
for
some
other
Creature
;
and
that
even
from
the
evil
Actions
of
Men
he
taketh
occasion
to
increase
the
Exercise
of
his
Goodness
,
Bounty
and
Mercy
.
His
Justice
,
Truth
and
Faithfulness
are
exercised
upon
all
his
Rational
Creatures
,
who
only
are
capable
of
them
,
and
his
most
eminent
Goodness
in
that
Resemblance
he
gave
them
of
his
own
Perfections
,
and
in
those
Principles
wherewith
he
hath
endued
them
,
beside
his
Image
,
congruous
to
their
Natures
,
but
not
perfectly
correspondent
to
his
own
,
to
whom
none
of
his
Creatures
can
be
like
,
but
with
infinite
Unlikeness
:
Yet
with
that
real
(
tho
imperfect
)
Likeness
of
him
his
Reasonable
Creatures
were
originally
formed
,
whereby
he
made
them
all
capable
of
Blessedness
,
and
by
Resemblance
thereof
to
conceive
Thoughts
of
his
own
Blessedness
,
in
being
the
only
pure
Spirit
,
self-existent
,
everlasting
,
self-sufficient
,
independent
,
free
,
unchangeable
in
all
his
Perfections
,
Purposes
and
Performance
of
them
,
fully
delighting
in
himself
,
and
thereby
infinitely
blessed
.
The
Dominion
of
God
comprehends
his
Dominion
of
Property
,
and
his
Dominion
of
Soveraignty
.
By
the
former
he
is
Lord
of
all
his
Creatures
,
by
the
latter
he
is
Sovereign
Ruler
of
all
his
Rational
Creatures
,
and
so
is
King
,
Law-giver
and
Ruler
of
the
whole
World
.
There
is
a
clear
and
known
difference
between
Dominion
of
Things
,
and
a
Dominion
over
Persons
.
The
Dominion
of
Things
is
a
Right
and
Power
to
dispose
of
them
at
Pleasure
without
any
Restraint
:
This
Right
is
founded
in
their
Creation
and
Preservation
;
for
he
that
gave
Being
,
and
that
freely
,
might
give
it
with
what
Perfections
he
pleased
,
and
might
at
full
Arbitrament
annihilate
or
alter
whatever
he
gave
;
and
in
that
Consideration
even
his
Rational
Creatures
are
part
of
his
Property
,
more
at
his
disposal
than
the
Clay
is
at
the
disposal
of
the
Potter
,
who
can
but
mould
and
varnish
his
Clay
,
and
may
mar
it
at
his
Pleasure
,
but
could
neither
give
it
its
Being
and
Capacities
,
nor
can
take
them
from
it
.
In
this
Relation
there
can
be
no
Obligement
or
Debt
from
God
to
any
Creature
;
and
it
is
by
this
Dominion
that
he
hath
stated
all
his
Rational
Creatures
in
their
different
Degrees
,
not
only
of
the
Kinds
but
of
the
Individuals
.
No
other
account
ought
to
be
inquired
of
the
different
degrees
of
Knowledg
,
Wisdom
,
Power
,
Beauty
,
Health
,
Dexterity
,
Length
of
Days
,
Riches
,
Pleasure
or
Honour
:
tho
these
may
be
used
as
Means
of
Justice
,
Truth
,
Faithfulness
and
Mercy
,
and
as
the
Means
of
Government
,
yet
may
they
be
absolutely
without
respect
to
these
,
and
it
can
hardly
be
discerned
when
they
are
otherwise
;
and
therefore
in
them
all
things
befal
alike
to
all
,
and
no
Man
can
judg
Love
or
Hatred
of
God
from
any
thing
that
is
so
before
him
.
Some
Men
have
thought
they
magnified
God
,
by
magnifying
this
as
the
only
Dominion
of
God
,
and
that
there
is
no
other
distinct
Dominion
of
Persons
,
which
would
altogether
make
void
the
Justice
,
Truth
and
Faithfulness
of
God
,
which
are
no
less
essential
to
God
,
and
much
more
glorious
than
his
Right
of
Disposal
,
or
Property
:
A
Proprietor
in
making
use
of
his
Goods
doth
not
govern
them
,
no
not
in
the
ordering
of
his
Beasts
;
but
where-ever
Government
is
,
there
must
be
Law
,
Liberty
,
Rewards
and
Punishments
:
by
the
Government
of
Persons
only
can
there
be
a
Kingdom
.
He
that
had
the
Property
of
a
whole
Country
could
be
Lord
of
it
,
tho
there
were
not
a
Man
on
it
but
himself
,
but
he
could
not
be
King
of
it
.
God
takes
to
himself
the
Title
of
King
in
a
more
proper
Sense
,
and
it
is
so
acknowledged
by
all
his
holy
Creatures
:
He
is
called
the
King
of
the
whole
Earth
,
of
all
the
World
;
The
Lord
has
prepared
his
Throne
in
the
Heavens
,
and
his
Kingdom
ruleth
over
all
.
He
is
the
Prince
of
the
Kings
of
the
Earth
,
they
are
but
his
Deputies
and
Vicegerents
;
Yea
the
greatest
of
them
are
but
as
Grashopers
in
his
Sight
:
The
Scepter
of
his
Kingdom
is
a
Scepter
of
Righteousness
;
he
sits
on
a
Throne
of
Holiness
,
he
is
a
great
King
and
he
is
King
of
Glory
,
his
Kingdom
is
an
everlasting
Kingdom
,
of
his
Dominion
there
is
no
End
:
Yea
he
is
the
only
Potentate
,
He
doth
what
he
will
in
Heaven
and
in
Earth
,
and
who
can
say
,
what
dost
thou
?
David
at
the
Dedication
of
the
Temple
,
saith
to
God
,
Thine
,
O
Lord
,
is
the
Greatness
,
and
the
Power
,
and
the
Glory
,
and
the
Victory
,
and
the
Majesty
:
Thine
is
the
Kingdom
O
God
,
and
thou
art
exalted
as
Head
above
all
.
And
Jeremiah
saith
,
Who
would
not
fear
thee
,
O
King
of
Nations
?
For
to
thee
doth
it
appertain
.
The
Psalmist
saith
,
The
Lord
is
a
great
King
above
all
Gods
:
The
Sea
is
his
,
and
he
made
it
.
The
Sea
is
mentioned
as
his
Property
only
,
because
the
vast
Ocean
is
capable
of
no
humane
Dominion
.
None
can
,
or
ever
did
claim
a
local
Soveraignty
over
the
whole
Sea
,
nor
a
Property
in
it
.
The
Psalmist
saith
,
The
Heavens
are
thine
,
the
Earth
also
is
thine
;
as
for
the
World
and
Fulness
thereof
,
thou
hast
founded
them
.
For
his
Pleasure
all
things
are
and
were
created
.
Is
there
any
other
Soveraign
can
pretend
these
Titles
?
He
rules
in
the
Kingdom
of
Men
,
and
gives
it
to
whomsoever
he
will
,
even
unto
the
vilest
of
Men
,
who
can
neither
pretend
worth
nor
deserving
.
If
then
Gods's
Dominion
over
Persons
be
not
arbitrary
,
as
over
things
,
what
impudent
Presumption
must
it
be
for
Creatures
tho
they
were
Angels
,
much
more
for
Men
of
like
Infirmities
with
others
,
and
of
more
impetuous
Passions
,
to
give
no
other
reason
for
their
Commands
,
than
Such
is
our
Pleasure
?
There
are
three
common
innate
Principles
written
in
the
Heart
of
Man
,
the
Love
of
God
,
the
Love
of
Mankind
,
and
Self-love
,
which
in
their
due
Subordination
,
and
in
their
proper
Limits
are
all
Good
:
as
Christ
hath
said
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
,
with
all
thy
Mind
,
with
all
thy
Strength
,
and
thy
Neighbour
as
thy Self
.
These
are
the
chief
Means
of
the
Divine
Government
,
by
which
Mankind
might
be
happy
in
all
Conditions
,
Stations
and
Relations
;
as
Men
,
as
Married
,
as
Parents
or
Children
,
as
Masters
and
Servants
,
as
Soveraigns
and
Subjects
,
as
Fellow-Citizens
,
as
Neighbours
and
Friends
;
who
have
all
their
special
Principles
and
Rules
,
by
Reason
and
Revelation
,
which
when
they
forsake
,
and
follow
the
swing
of
their
own
Lusts
and
Passions
,
God
in
his
Justice
might
give
them
up
to
their
own
Counsels
,
to
follow
their
own
Ways
,
and
oftentimes
doth
so
,
as
he
declares
by
his
Word
,
as
to
their
eternal
Interest
:
yet
so
great
is
his
Goodness
as
he
doth
rarely
utterly
abandon
them
,
but
as
to
their
outward
Condition
in
this
present
Life
,
he
continues
to
overrule
them
,
by
his
Providence
,
in
all
these
Relations
;
for
in
some
Measure
,
he
is
good
to
all
in
this
Life
.
The
Providence
of
God
useth
to
be
handled
apart
by
Divines
,
as
it
doth
not
only
comprehend
his
Dominion
and
Government
of
his
rational
Creatures
,
but
his
Wisdom
and
Goodness
in
his
Preservation
,
Provision
and
Direction
of
every
Creature
towards
the
End
which
he
designed
.
I
have
chosen
rather
to
consider
the
Wisdom
and
Dominion
of
God
apart
,
as
being
thereby
the
more
able
to
apprehend
them
distinctly
and
clearly
.
The
Dominion
of
God
reacheth
unto
all
his
rational
Creatures
,
even
unto
the
damned
Spirits
,
not
only
as
they
are
Executioners
of
his
Justice
against
Men
,
as
he
sends
them
out
,
wherein
tho
their
End
be
always
wicked
,
the
Act
it self
is
ever
just
and
good
;
so
an
evil
Spirit
from
the
Lord
vexed
King
Saul
,
when
he
had
forsaken
the
Rules
of
his
Government
:
but
these
Spirits
are
only
permitted
while
they
tempt
to
Acts
which
no
Intention
can
make
good
,
or
indifferent
;
but
most
of
all
,
God
doth
overrule
these
Spirits
by
restraining
their
Malice
from
tempting
or
troubling
Men
,
and
even
in
the
Permission
of
their
Temptations
,
he
puts
no
Man
under
an
inevitable
Necessity
of
being
overcome
,
but
those
that
voluntarily
or
habitually
have
rendered
themselves
weak
,
whether
by
positive
Choice
,
or
by
Neglect
and
Inadvertence
.
It
is
a
needless
Curiosity
to
enquire
how
God
doth
over-rule
damned
Spirits
,
who
are
scarce
capable
of
farther
Punishments
,
being
already
condemned
,
and
in
a
continual
Torment
of
Mind
,
nor
can
they
expect
Rewards
:
It
would
be
no
Punishment
to
them
to
annihilate
them
,
yet
they
have
some
Diversion
by
compassing
the
Earth
,
going
to
and
fro
therein
,
and
endeavouring
to
bring
Men
unto
the
like
Condition
with
themselves
;
and
they
are
still
capable
of
greater
Torment
,
and
therefore
they
tremble
.
Men
are
much
more
governable
in
this
Life
,
being
far
more
passable
than
Spirits
,
and
being
seldom
in
absolute
Despair
,
but
ever
capable
of
Rewards
and
Punishments
;
and
the
greater
they
are
,
the
more
are
they
capable
.
Single
Persons
that
have
no
near
Relations
,
are
far
less
liable
to
Shame
or
Suffering
than
the
Masters
of
Families
,
or
Rulers
of
States
;
and
the
Noble
,
than
the
Ignoble
,
who
are
liable
to
Shame
,
Affront
and
Disgrace
,
which
they
regard
more
than
their
Lives
.
There
are
three
sorts
of
Men
,
the
Godly
,
the
Honest
,
and
the
Prophane
;
the
Godly
are
governed
by
the
Love
of
God
,
which
is
the
Principle
of
true
Piety
and
Religion
,
reaching
not
only
to
Divine
Worship
,
but
even
to
the
Acts
of
Honesty
and
their
own
Happiness
.
In
all
which
the
chief
Reason
and
Motive
is
the
Love
of
God
,
whereby
they
determine
themselves
in
every
thing
towards
his
Glory
and
Pleasure
.
These
are
governed
by
eternal
Rewards
and
Punishments
after
this
Life
,
and
by
internal
Rewards
in
the
Peace
of
a
good
Conscience
,
and
Joy
in
the
Holy
Ghost
,
and
internal
Punishments
in
the
Doubts
and
Disquiets
of
their
Souls
,
beside
the
other
ways
of
Rewards
and
Punishments
common
to
the
rest
.
Those
that
are
only
Honest
,
are
governed
by
the
Love
to
Mankind
,
which
for
that
very
End
God
hath
placed
in
the
Nature
of
Man
,
whereby
till
they
be
depraved
,
they
are
inclinable
in
every
Case
to
do
that
,
which
if
it
were
done
by
all
Men
,
they
would
live
happily
:
And
therefore
the
Wicked
are
ashamed
to
profess
that
in
things
in
their
Power
,
they
would
prefer
the
Interest
of
a
single
Person
to
the
Interest
of
their
Family
,
or
the
Interest
of
a
Family
to
the
Interest
of
a
Nation
,
or
any
of
these
Interests
to
the
common
Interest
of
Mankind
.
Those
that
are
prophane
and
wicked
,
God
overrules
even
by
their
Self-love
;
for
tho
they
would
subordinate
all
things
to
their
Selfinterest
,
if
securely
they
could
,
and
when
with
probability
they
can
,
yet
supposing
others
to
be
of
the
same
Inclination
,
their
own
Interest
obligeth
them
to
profess
,
if
not
Piety
in
Hypocrisy
,
at
least
common
Honesty
,
wherein
God's
Wisdom
and
Goodness
is
eminently
seen
;
for
otherwise
most
Men
would
be
as
malicious
and
openly
wicked
as
the
damned
Spirits
.
God
hath
Rewards
and
Punishments
sufficient
and
suted
to
the
Condition
of
all
Men
,
tho
their
Rewards
be
not
by
exact
Justice
:
Prosperity
and
Peace
are
the
common
Encouragements
to
Good
.
Trouble
and
Affliction
are
the
common
outward
Punishments
,
and
more
particularly
Disquiet
and
Anguish
of
Spirit
,
when
the
special
Cause
thereof
is
not
known
.
These
are
dispensed
to
particular
Persons
,
but
the
Punishments
of
Societies
use
not
to
be
inflicted
,
but
upon
atrocious
,
common
and
avowed
Vices
,
for
which
God
sendeth
common
Calamities
,
as
Plague
,
Famine
,
Inundation
,
Sterility
,
Shipwrack
;
and
the
Destruction
by
ravenous
Beasts
,
which
was
more
frequent
when
the
World
was
less
planted
.
The
Scripture
doth
frequently
mention
God's
four
sore
Judgments
.
God
exciteth
War
,
about
which
there
is
no
doubt
,
when
it
is
for
just
Causes
,
and
overrules
it
when
upon
unjust
,
but
rather
uses
the
other
Plagues
.
God
exercises
his
Dominion
partly
by
the
Law
of
Nature
written
in
Man's
Heart
,
partly
by
Diyine
Institutions
revealed
to
Men.
By
the
Law
of
Nature
is
the
Government
of
Parents
over
their
Children
,
by
the
natural
Affection
of
the
Parents
to
the
Children
,
whereby
they
take
Pleasure
to
preserve
,
direct
,
and
provide
for
them
;
and
by
the
natural
Affection
of
the
Children
to
reverence
and
obey
their
Parents
:
which
Affections
arise
in
both
from
their
belief
of
these
Relations
,
even
where
they
are
mistaken
;
and
by
the
Law
of
Nature
the
Contracts
and
Pactions
of
Parties
to
govern
and
to
obey
,
as
between
Masters
and
Servants
,
between
Rulers
and
Subjects
:
for
the
Force
of
these
Pactions
,
is
by
the
Law
written
in
Man's
Heart
,
by
which
his
Conscience
convinces
him
that
he
is
obliged
to
perform
.
God
exerciseth
his
Dominion
not
only
by
the
Laws
of
Nature
,
but
by
positive
Laws
and
Institutions
,
which
are
not
known
by
the
Light
of
Nature
,
but
by
Revelation
;
such
is
the
Government
of
the
Husband
over
the
Wife
,
by
the
Divine
Institution
of
Marriage
,
and
the
Government
of
Common
Wealths
,
by
God's
Institution
of
a
publick
Judgment
,
to
order
and
determine
all
Controversies
,
concerning
such
as
should
unite
themselves
in
Civil
Societies
.
The
former
was
propagated
by
an
universal
Tradition
to
all
Nations
,
from
Adam
till
the
Flood
,
and
from
Noab
and
his
Posterity
after
the
Flood
:
But
Civil
Government
was
only
instituted
after
the
Flood
,
when
Mens
Lives
became
short
,
God
allowed
the
Fathers
of
Families
to
unite
themselves
and
their
Families
into
Civil
Societies
,
and
to
transmit
the
Power
and
Burden
of
the
Government
of
their
Families
in
most
things
upon
the
Governours
of
those
Societies
:
So
that
tho
there
be
mutual
Pactions
in
Marriage
and
Government
,
yet
the
Essentials
of
both
are
by
Divine
Institution
,
which
cannot
lawfully
be
altered
.
Persons
may
choose
whether
they
will
marry
or
not
,
and
with
whom
,
but
the
Degrees
within
which
they
may
marry
are
instituted
:
The
Power
of
the
Husband
,
and
the
Indurance
and
Dissolution
of
the
Marriage
are
instituted
by
God
,
and
unalterable
by
Man
;
but
in
other
things
their
Pactions
are
effectual
,
as
in
other
Cases
:
So
also
in
Civil
Government
,
the
Form
of
Government
,
the
Persons
governing
,
the
Extensions
of
their
Power
,
more
than
what
is
requsite
for
Order
and
Determination
of
Controversies
,
are
by
the
express
and
tacit
Pactions
of
the
Parties
,
except
what
God
did
immediately
determine
in
the
Government
of
Israel
.
God
did
also
institute
a
distinct
Government
for
his
own
Worship
,
and
separated
it
from
the
Paternal
and
Civil
Authority
,
both
among
the
Jews
in
the
Levitical
Priesthood
,
which
was
propagated
by
imitation
to
most
other
Nations
;
and
among
Christians
,
a
Church
became
a
distinct
Society
from
a
State
,
and
hath
its
proper
Ecclesiastick
Government
,
tho
both
Societies
may
concur
in
the
same
Persons
.
The
Civil
Government
is
for
the
outward
State
of
their
Society
,
and
the
Means
of
their
Government
is
outward
,
by
extrinsick
Rewards
and
forcible
Punishments
.
The
Ecclesiastick
Government
is
about
the
inward
State
of
those
of
their
Society
,
in
so
far
as
Man's
Knowledg
can
reach
,
to
promote
Holiness
,
and
internal
and
eternal
Happiness
,
and
about
their
outward
Acts
only
,
as
they
signify
their
inward
Condition
;
and
their
Rewards
and
Punishments
are
only
by
application
of
the
Divine
Ordinances
,
in
exciting
Joy
or
Grief
,
Fear
or
Hope
,
as
is
conducible
for
the
inward
State
,
but
without
temporal
Rewards
,
and
forcible
Punishments
.
But
there
is
yet
a
more
inward
and
secret
Dominion
of
God
,
exercised
by
the
Conscience
,
which
is
his
Deputy
,
by
which
he
distributes
the
most
powerful
and
important
Rewards
and
Punishments
,
not
only
in
this
Life
,
but
chiefly
after
Death
.
The
most
eminent
and
important
Dispensations
of
God's
Dominion
is
by
the
Covenants
he
made
with
Men
,
which
therefore
require
a
particular
Consideration
,
especially
the
general
Covenants
relating
to
all
Mankind
.
It
was
a
high
Honour
put
upon
Men
that
God
was
pleased
to
enter
into
mutual
Ingagements
with
them
,
by
way
of
Covenant
,
whereby
God
promised
some
Favours
to
them
besides
those
which
arose
from
their
Creation
,
which
Favours
they
could
not
warrantably
believe
,
nor
expect
by
his
Justice
,
Bounty
,
Mercy
,
or
even
by
his
Faithfulness
,
but
only
by
his
Promise
in
these
Covenants
.
And
on
the
other
part
there
was
not
ground
to
expect
them
even
from
the
Promises
,
unless
there
were
a
voluntary
Engagement
on
Man's
part
by
entring
into
these
Covenants
.
God's
Dispensations
might
have
been
without
any
Covenant
,
either
by
commanding
Men
to
do
that
which
he
proposed
to
them
to
do
,
whereby
the
not
Performance
became
a
Transgression
of
his
Command
,
and
Sin
;
or
he
might
have
made
Promises
conditional
,
without
requiring
Mens
Engagements
.
I
see
very
many
Covenants
between
God
and
Man
in
Scripture
,
but
the
purely
Celestial
and
Eternal
Covenants
are
only
two
,
the
Covenant
of
Works
,
and
the
Covenant
of
Grace
.
The
Covenant
of
Grace
is
the
chief
Concern
of
Mankind
,
and
it
runs
through
the
whole
Current
of
Scripture
:
It
was
published
to
our
first
Parents
immediately
after
their
Fall
;
and
tho
the
Record
of
it
in
Scripture
at
first
be
no
more
,
but
[
that
the
Seed
of
the
Woman
shall
bruise
the
Head
of
the
Serpent
,
]
I
doubt
not
but
it
was
more
fully
manifested
to
,
and
understood
by
the
first
Parents
.
It
was
more
fully
manifested
to
Abraham
,
to
whom
it
was
said
,
That
in
thy
Seed
shall
all
the
Nations
of
the
Earth
be
blessed
.
It
was
continued
in
the
Church
in
the
Revelation
and
Expectation
of
the
Messiah
,
who
was
to
deliver
his
People
from
their
Sins
,
and
was
represented
by
the
Sacrifices
instituted
by
God
from
the
beginning
,
and
by
the
Sacraments
and
Ceremonies
instituted
thereafter
,
tho
the
Jews
in
their
latter
times
were
wholly
perverted
,
believing
their
Messiah
to
be
a
Temporal
Monarch
,
to
raise
their
Nation
to
great
Glory
;
wherein
Christ
the
Messiah
himself
did
fully
confute
them
from
the
Old
Testament
,
and
brought
Life
and
Immortality
to
light
in
a
clear
Discovery
of
the
Covenant
of
Grace
,
as
it
remains
recorded
in
the
Gospel
.
The
Covenant
of
Works
being
broken
and
become
void
,
there
is
but
little
of
it
expressed
in
Scripture
,
in
which
that
Name
of
the
Covenant
is
no
where
mentioned
;
and
tho
it
may
seem
a
needless
Curiosity
to
enquire
into
the
Terms
of
it
,
I
conceive
it
is
not
unprofitable
,
but
very
useful
,
to
manifest
the
Glory
and
Goodness
of
God
in
all
his
Dispensations
with
Mankind
,
and
for
the
understanding
the
Covenant
of
Grace
that
came
in
its
place
,
which
will
appear
by
that
excellent
Parallel
of
the
Apostle
Paul
betwixt
the
first
and
second
Adam
.
It
hath
been
the
common
Opinion
of
Christians
,
that
there
was
a
Covenant
between
God
and
Adam
upon
solid
Grounds
.
It
is
certainly
a
great
Condescension
and
Kindness
in
God
to
enter
into
Covenant
with
Creatures
;
but
seeing
it
is
certain
that
he
hath
so
often
admitted
sinful
Creatures
to
covenant
with
him
,
there
is
no
ground
to
doubt
that
he
enter'd
into
Covenant
with
innocent
Adam
,
which
is
yet
more
clear
from
the
Parallel
of
the
first
and
second
Adam
,
whereby
both
are
acknowledged
to
represent
and
undertake
for
the
whole
,
or
a
great
part
of
the
Race
of
Mankind
;
that
through
Adam's
Failure
Sin
entered
in
the
World
,
and
that
Christ
had
obtained
a
better
Covenant
.
It
is
therefore
inferred
that
there
was
a
prior
Covenant
.
As
to
the
Terms
of
the
first
Covenant
,
it
is
clear
that
God
promised
Adam
Immortality
,
seeing
the
Penalty
expressed
by
Moses
for
the
Breach
in
eating
the
forbidden
Fruit
is
Death
,
not
only
Temporal
,
by
the
Separation
of
the
Soul
and
Body
,
and
the
Corruption
of
the
Body
,
but
Eternal
,
by
the
Separation
from
the
Favour
of
God
;
therefore
Life
and
Immortality
is
implied
,
which
tho
it
was
possible
to
have
been
preserved
in
Adam
and
his
Posterity
,
by
the
continuance
of
Adam
and
his
Posterity
upon
Earth
,
living
an
Animal
Life
;
but
this
Earth
could
not
have
sufficed
for
all
the
Posterity
of
Adam
,
if
none
had
died
,
or
been
removed
;
yea
Immortality
could
not
have
been
continued
in
that
State
wherein
the
Body
was
perpetually
wearing
with
its
Food
and
Exercise
,
if
there
had
not
been
extraordinary
Means
to
have
preserved
or
restored
it
.
Therefore
I
do
not
conceive
that
Immortality
was
competent
to
innocent
Man
by
his
Nature
,
and
was
taken
from
him
as
his
Punishment
against
his
Nature
;
but
that
it
was
only
promised
to
be
given
as
a
part
of
that
Covenant
,
the
loss
of
which
was
a
great
Penalty
.
It
is
true
,
the
Soul
was
naturally
immortal
,
and
could
not
cease
to
exist
but
by
taking
away
that
which
was
given
in
its
Nature
;
but
it
will
not
follow
that
Man
,
the
Complex
of
Soul
and
Body
,
was
so
immortal
.
The
Parallel
doth
also
give
ground
to
infer
,
that
it
was
a
part
of
God's
Promise
in
the
first
Covenant
,
that
Adam
and
his
Posterity
should
be
exalted
from
an
Animal
Life
on
Earth
,
to
an
Angelical
Life
in
Heaven
,
which
is
evidently
a
part
of
the
Covenant
of
Grace
,
and
is
frequently
expressed
by
Restitution
and
Redemption
,
importing
that
it
belonged
to
Mankind
before
,
but
was
lost
;
and
seeing
the
Preference
of
the
Benefit
by
the
second
Adam
is
expressed
in
the
Parallel
,
if
that
Exaltation
had
been
wholly
new
,
it
would
not
have
been
omitted
.
The
Parallel
also
imports
,
that
the
Promise
of
Immortality
was
not
only
to
Adam
,
but
to
his
Posterity
.
It
could
not
consist
with
the
Wisdom
and
Goodness
of
God
,
that
the
first
Covenant
should
have
been
impracticable
,
and
therefore
it
must
have
been
a
part
of
God's
Promise
,
that
if
Adam
continued
faithful
for
such
time
as
God
had
appointed
for
his
Trial
,
that
God
would
confirm
him
by
more
powerful
and
efficacious
Grace
,
as
it
is
commonly
believed
that
he
hath
confirmed
the
Elect
Angels
,
that
they
should
never
fall
,
but
be
happy
.
I
see
not
how
it
could
be
called
an
happy
State
,
that
were
still
under
the
fear
of
being
lost
.
There
is
no
ground
to
think
,
that
by
the
first
Covenant
Adam's
Posterity
should
have
been
in
a
better
Condition
than
himself
,
but
that
they
also
should
have
had
a
time
of
Trial
as
he
had
,
and
such
as
should
persevere
should
also
be
confirmed
;
yet
there
was
necessity
that
they
should
be
endued
with
more
Strength
from
the
Womb
,
thereby
to
be
put
in
equal
Capacity
to
stand
as
he
was
:
For
seeing
Adam
was
created
in
the
Ripeness
of
Disscretion
,
and
in
the
clear
Knowledg
of
God
,
and
yet
so
soon
fell
,
upon
so
small
Temptation
,
it
had
been
impossible
for
any
of
his
Posterity
,
being
to
be
born
Infants
,
without
any
Principle
vigent
in
them
,
but
the
Pleasure
of
Sense
till
they
attained
to
Discretion
,
and
by
long
Exercise
of
these
sensible
Pleasures
,
strong
habitual
Pleasures
supervening
,
that
any
one
of
them
could
have
persevered
,
unless
God
had
promised
,
that
if
Adam
had
stood
out
his
Trial
,
he
would
have
given
farther
Perfection
to
his
Posterity
.
This
first
Covenant
between
God
and
Adam
is
commonly
called
the
Covenant
of
Works
,
to
distinguish
it
from
the
Covenant
of
Grace
,
and
therefore
there
behoved
to
be
something
in
it
of
Merit
:
And
that
God's
part
of
that
Covenant
was
not
only
of
Grace
or
free
Favour
,
but
partly
by
Premiative
Justice
and
Debt
,
in
Remuneration
of
the
Holiness
of
the
Creature
,
as
the
Apostle
saith
,
To
him
that
worketh
,
the
Reward
is
not
reckoned
of
Grace
,
but
of
Debt
.
Yet
it
cannot
be
thence
inferred
that
the
Reward
promised
by
God
to
Adam
in
his
Perseverance
,
was
wholly
and
only
a
Reward
of
Debt
by
Justice
,
but
that
it
might
be
partly
a
Reward
of
Debt
,
and
partly
a
Reward
of
Grace
,
freely
given
and
not
deserved
.
Those
who
arrogate
Salvation
by
the
Merit
of
their
Works
fortify
themselves
in
their
Error
,
by
holding
that
Salvation
by
the
Covenant
of
Works
would
have
been
wholly
by
Merit
;
and
therefore
Christ
having
expiated
the
Sins
of
the
Elect
,
their
good
Works
must
merit
Heaven
,
which
is
clearly
confuted
,
seeing
God's
Dispensations
are
by
Covenant
,
importing
Ingagements
,
which
did
not
arise
from
the
Creatures
Interest
by
Creation
,
but
only
by
God's
Promise
,
which
was
free
by
the
Freedom
of
Indiffrency
.
I
am
fully
perswaded
that
a
great
part
of
God's
Promises
in
the
Govenant
of
Works
was
by
his
free
Favour
,
and
could
not
have
been
claimed
by
Adam
,
or
his
Posterity
,
as
due
in
Justice
to
their
Perseverance
:
For
there
was
an
exceeding
great
difference
between
the
Value
of
Adam's
part
,
and
God's
part
of
that
Covenant
;
Adam's
part
was
only
Obedience
to
God
.
There
is
nothing
mentioned
in
Scripture
,
or
consequent
from
the
Nature
of
that
Covenant
,
that
God's
Promises
were
for
Adam's
improving
and
increasing
those
Moral
perfections
God
had
given
him
by
his
Creation
;
but
on
the
contrary
,
that
which
is
expresly
mentioned
,
is
only
forbearance
to
eat
of
the
forbidden
Fruit
,
which
could
not
be
the
only
Obedience
,
but
likewise
the
Obedience
to
all
the
Moral
Law
written
in
his
Heart
,
and
also
to
the
positive
Law
of
Marriage
instituted
in
Innocency
;
yet
Innocence
in
all
was
Man's
part
:
and
Improvement
,
tho
it
was
no
Work
of
Supererrogation
even
in
him
,
because
he
was
obliged
to
love
God
with
all
his
Might
,
yet
it
did
deserve
and
merit
by
God's
Remunerative
Justice
,
but
it
cannot
be
pretended
that
it
was
a
proportionable
Remuneration
to
Adam's
Innocency
,
that
he
should
not
only
become
Immortal
,
and
be
exalted
to
Celestial
and
Eternal
Glory
,
and
that
he
should
be
confirmed
and
made
free
of
the
hazard
of
falling
;
but
that
also
all
his
Posterity
should
have
additional
Perfections
created
with
their
Souls
,
enabling
them
against
the
Prepossessions
of
Youth
,
to
remain
innocent
,
and
all
as
a
just
Proportion
by
Premiative
Justice
:
no
certainly
.
The
Nature
of
a
Covenant
which
is
a
mutual
Contract
,
implieth
mutual
Prestations
to
be
performed
by
the
Parties
Contracters
,
as
the
mutual
Causes
and
Conditions
of
each
to
other
;
and
that
the
ingaging
to
these
Performances
be
voluntary
,
even
tho
the
Matter
engaged
were
necessary
,
and
have
an
anterior
Obligation
,
distinct
from
that
Obligation
which
ariseth
by
the
Contract
.
For
as
it
is
well
said
by
Lawyers
,
the
same
thing
may
be
due
by
several
Obligations
,
and
may
be
exacted
by
any
of
them
;
but
the
Property
of
a
thing
cannot
be
by
more
Rights
,
for
none
can
acquire
that
which
is
already
his
own
.
Therefore
before
the
Covenant
of
Works
the
Man
was
obliged
to
a
full
Observance
of
God's
Commands
without
any
Engagement
of
his
own
,
because
God
who
gave
him
his
Being
,
might
justly
qualify
his
own
Gift
at
his
Pleasure
;
so
he
had
given
Man
his
Being
by
Creation
,
with
sufficient
Intimation
of
his
Pleasure
and
Command
,
by
the
Laws
written
in
his
Heart
,
none
of
which
did
oblige
him
to
enter
into
a
Covenant
with
his
Creator
,
nor
did
God
command
him
so
to
do
,
but
offered
it
to
his
free
Choice
,
inducing
him
thereto
by
the
great
Benefits
he
offered
him
by
it
,
which
he
had
not
Right
to
,
nor
any
ground
of
Confidence
of
it
,
but
through
that
Covenant
.
The
Covenant
of
Works
had
no
Sanction
by
a
Penalty
added
to
it
:
For
the
Dissolution
of
it
upon
Man's
Failure
in
his
part
arose
from
the
Nature
of
all
Contracts
,
whereby
it
the
one
Party
fail
,
the
other
may
either
urge
Performance
,
or
declare
himself
free
.
After
Adam's
Fall
,
Performance
became
impossible
,
and
he
was
not
punishable
by
that
Covenant
,
but
by
the
antecedent
Divine
Law
;
neither
could
Man's
Consent
or
Engagement
to
be
liable
to
the
Punishment
of
Death
have
any
Effect
,
because
his
Life
is
not
in
his
own
Power
:
Therefore
he
was
only
punishable
by
the
antecedent
Law
of
God
,
which
was
before
any
Covenant
,
and
remained
the
same
during
the
Covenant
,
and
after
the
Breach
of
it
.
The
Pain
of
Death
expressed
for
eating
the
forbidden
Fruit
was
no
part
of
the
Covenant
,
and
it
doth
appear
to
have
been
anterior
to
the
Covenant
intimated
to
Man
immediately
after
his
Creation
,
before
Eve
was
created
,
otherwise
Adam
might
have
eaten
of
that
Fruit
,
which
doubtless
was
most
pleasant
before
the
Prohibition
;
but
Eve's
Creation
is
related
after
that
Prohibition
,
and
there
is
no
ground
to
doubt
but
the
Covenant
was
made
both
with
Adam
and
Eve
.
Death
was
the
due
Punishment
of
the
Breach
of
that
Prohibition
,
tho
it
had
not
been
expressed
;
for
the
Obedience
of
a
Rational
Creature
to
the
Creator
is
indispensible
,
not
only
by
the
Immutability
of
the
Divine
Decree
not
to
dispense
,
but
simply
by
the
nature
of
the
Thing
.
It
could
not
consist
with
God's
infinite
Love
to
himself
,
to
make
a
Rational
Creature
that
owed
him
no
Obedience
;
and
if
he
could
renounce
Obedience
in
one
thing
,
he
might
in
all
.
But
tho
the
Prohibition
had
been
after
the
Covenant
,
yet
it
was
no
part
of
it
,
nor
did
God
by
it
restrain
his
own
Freedom
to
command
what
he
pleased
,
for
which
he
had
given
an
Ability
to
perform
:
For
it
was
a
chief
Law
written
in
Man's
Heart
to
obey
all
God's
Commands
.
The
Institution
of
Marriage
was
also
before
the
Fall
,
and
even
before
the
Covenant
of
Works
,
and
the
Breach
of
it
,
or
any
of
God's
Moral
Laws
,
would
have
annull'd
that
Covenant
.
God
did
both
in
Wisdom
and
Goodness
express
the
Sanction
of
Death
to
the
eating
of
that
Fruit
,
as
that
which
Man
might
be
most
readily
deceived
in
,
the
Matter
being
in
it self
indifferent
,
and
of
small
moment
,
abstract
from
the
Command
;
and
therefore
the
Devil
tempted
to
break
it
rather
than
any
other
.
God
made
the
Covenant
of
Works
with
Adam
,
and
when
Adam
had
broke
that
Covenant
,
and
made
it
ineffectual
,
God
did
publish
to
him
the
new
Covenant
of
Grace
.
There
is
but
little
of
either
expresly
related
by
Moses
,
yet
doubless
both
were
largely
revealed
and
made
known
to
Adam
;
and
now
when
the
Canon
of
Scripture
is
full
,
the
Analogy
of
Faith
may
thence
sufficiently
be
collected
,
both
as
to
the
Tenor
of
the
Covenant
of
Works
,
and
of
the
Covenant
of
Grace
.
It
were
a
vast
Task
to
gather
in
order
all
that
might
be
deduced
from
Scripture
concerning
these
Covenants
:
But
that
which
I
find
necessary
for
my
Satisfaction
,
and
for
clearing
to
me
the
beautiful
Representation
of
the
Divine
Decrees
and
Dispensations
towards
Mankind
,
by
Grace
and
Glory
to
the
Elect
,
and
just
Judgment
against
the
malicious
and
obstinately
wicked
,
I
will
digest
my
Thoughts
of
both
these
Covenants
between
God
and
Adam
,
that
the
Parallel
may
the
more
clearly
appear
,
by
expressing
the
Terms
of
both
in
the
Form
of
a
free
Offer
made
by
God
,
and
accepted
by
Adam
for
himself
and
all
his
,
in
the
way
Covenants
used
to
be
entred
in
,
as
if
God
had
said
to
the
Protoplasts
;
I
have
made
you
after
my
own
Image
,
Innocent
and
Holy
,
and
have
endued
you
with
Understanding
,
whereby
you
can
judg
and
reason
;
and
have
written
my
Laws
in
your
Hearts
,
in
the
Principles
of
Knowledg
,
to
which
you
cannot
but
give
assent
,
and
the
Knowledg
of
necessary
Consequences
,
which
you
may
thence
certainly
deduce
.
I
have
also
endued
you
with
Capacities
of
Pleasure
and
Grief
,
whereby
upon
the
Preception
of
these
Objects
,
which
may
most
concern
your
Well-being
,
Pleasure
or
Grief
will
result
,
and
from
Pleasure
Appetite
,
and
from
Grief
Aversion
,
and
have
made
the
purest
and
powerfulest
Joy
to
arise
from
the
Perception
of
my
glorious
Perfections
,
and
next
from
these
things
which
conduce
to
the
Well-being
of
your
Kind
,
and
then
the
Pleasure
that
is
peculiar
to
every
one
:
All
which
are
good
,
when
kept
within
their
Limits
,
and
in
due
Order
.
I
have
given
you
that
capacity
of
Freedom
,
that
you
need
not
be
under
the
Power
of
the
Pleasure
or
Grief
arising
from
perception
of
any
Creature
,
but
that
you
may
avoid
or
abate
them
,
by
the
Application
of
other
Objects
to
your
Senses
or
Mind
,
by
the
Pleasure
or
Grief
thence
resulting
,
especially
by
perceiving
and
considering
my
own
Perfections
,
whereby
you
may
govern
your selves
,
and
your
Choices
,
Appetites
or
Aversions
,
as
may
be
allowed
and
accepted
by
me
,
and
as
may
conduce
for
my
Glory
,
shewing
my
Divine
Perfections
,
in
creating
,
preserving
and
ruling
such
Creatures
;
whereby
as
I
have
been
the
first
Author
,
so
indispensibly
I
must
be
the
last
End
of
your
Being
,
to
which
you
must
subordinate
and
direct
all
your
considerate
Actions
,
even
the
desire
and
endeavour
of
your
own
Happiness
,
that
thereby
you
may
be
in
the
fuller
capacity
to
please
and
glorify
me
,
wherein
if
you
transgress
,
you
must
be
punished
by
perpetual
Exclusion
from
my
Favour
,
which
neither
you
nor
any
Creature
can
ever
be
able
to
expiate
and
restore
you
,
my
Aversion
from
Sin
being
infinite
,
as
my self
.
If
you
improve
the
Capacities
I
have
given
you
,
I
will
also
reward
you
with
greater
Perfections
,
as
you
shall
deserve
:
Your
Obedience
and
Devotion
to
me
,
must
not
be
in
trivial
things
,
but
in
such
things
as
require
Attention
and
Diligence
,
yet
such
as
by
these
shall
still
be
in
your
Power
,
while
you
remain
innocent
.
By
careful
Inspection
of
your
own
Minds
,
you
may
find
my
Laws
written
therein
;
most
of
them
are
evident
to
you
without
reasoning
,
and
I
have
endued
you
with
this
Principle
to
know
all
things
that
are
congruous
to
,
and
becoming
my
glorious
Nature
,
and
yours
,
as
you
bear
my
Image
,
and
as
is
congruous
to
,
and
becoming
that
part
of
your
Nature
peculiar
to
your selves
.
I
am
now
pleased
to
enter
with
you
into
a
Covenant
,
by
your
willing
Engagement
,
in
the
Terms
that
I
offer
you
,
wherein
your
part
is
no
more
than
persevering
in
your
Innocence
during
that
time
of
Trial
which
I
appoint
you
,
to
which
you
are
obliged
by
your
natural
Duty
to
which
I
propose
the
Accession
of
your
voluntary
Engagement
;
and
my
part
shall
be
to
put
you
thenceforth
out
of
hazard
ever
to
offend
,
or
to
lose
that
Happiness
that
I
give
you
,
and
to
put
all
your
Posterity
in
the
like
Condition
that
now
you
are
in
,
that
each
of
them
that
shall
continue
innocent
during
his
Trial
shall
be
likewise
confirmed
,
and
because
they
are
to
be
born
Infants
,
carried
only
by
sensible
Pleasures
before
Discretion
,
which
will
become
habitual
and
strong
,
and
much
more
ready
to
exceed
than
you
who
were
created
in
ripeness
of
Judgment
.
I
will
enable
them
to
be
in
like
Capacity
to
stand
as
you
are
,
and
I
will
exalt
you
and
them
from
an
animal
Life
on
Earth
,
to
an
Angelical
Life
in
Heaven
,
so
that
you
shall
be
Immortal
,
without
any
Separation
of
your
Souls
and
Bodies
.
I
will
put
you
in
no
Necessity
to
fall
by
my
Decree
,
or
any
Circumstances
in
which
you
shall
be
placed
;
I
will
now
add
nothing
to
your
Obedience
by
the
Laws
of
your
Nature
,
but
the
For
bearance
to
eat
of
the
Fruit
of
one
Tree
in
the
midst
of
the
Paradise
,
that
it
may
be
an
Evidence
of
your
Obedience
for
my
Command
alone
,
in
a
Thing
in
it self
indifferent
,
wherein
you
must
take
heed
that
you
yield
not
to
the
Pleasure
which
will
arise
from
that
Fruit.
Are
you
now
content
to
enter
into
this
Covenant
for
your selves
and
your
Posterity
,
wherein
if
you
fail
on
your
Part
,
you
lose
all
the
Benefit
of
it
?
To
which
Adam
and
Eve
with
Joy
,
Acclamation
and
Blessing
,
did
engage
and
assent
;
and
God
exhorted
them
to
take
good
and
diligent
heed
to
keep
all
his
Goodness
and
all
his
Perfections
ever
in
remembrance
,
left
they
should
be
perverted
by
Satan
,
Self-love
,
and
Sensual
Pleasure
.
The
Terms
of
the
Covenant
of
Grace
are
much
more
fully
represented
in
the
Scripture
,
than
was
the
Covenant
of
Works
.
The
Covenant
of
Grace
was
first
published
to
Adam
and
Eve
after
their
Fall
,
in
these
Words
;
The
Seed
of
the
Woman
shall
bruise
the
Head
of
the
Serpent
:
Where
by
the
Serpent
is
understood
Satan
,
who
under
the
appearance
of
a
Serpent
,
deluded
them
;
and
by
the
Seed
of
the
Woman
is
meant
the
Mediator
of
the
Covenant
of
Grace
,
who
is
to
bruise
that
Serpent's
Head
,
and
to
deliver
from
the
Power
thereof
,
such
as
should
obtain
the
Benefit
of
the
Covenant
of
Grace
;
which
for
my
more
distinct
understanding
,
I
do
conceive
as
if
it
had
been
more
fully
exprest
,
and
as
if
God
after
the
Fall
had
said
to
our
first
Parents
thus
.
I
made
a
Covenant
with
you
,
for
your selves
and
your
Posterity
,
that
if
you
continued
innocent
during
the
time
of
your
Trial
,
I
would
have
given
you
supernatural
Grace
,
whereby
you
should
never
sin
,
but
should
be
eternally
Happy
:
I
gave
you
sufficient
natural
Capacity
to
fulfil
that
Covenant
,
but
you
have
distrusted
my
Kindness
,
and
have
believed
an
Apostate
Spirit
,
and
therefore
have
lost
to
your selves
and
your
Posterity
,
the
Benefit
of
that
Covenant
,
without
being
in
any
necessity
to
break
it
;
by
my
Decrees
or
Dispensations
,
I
might
justly
cut
you
off
without
having
any
Posterity
,
or
might
leave
you
and
them
to
follow
your
own
ways
:
and
I
will
no
more
make
a
Covenant
with
you
for
them
,
but
I
will
raise
up
a
second
Adam
,
who
shall
take
upon
him
your
Nature
,
and
be
like
you
in
all
things
(
Sin
only
excepted
)
who
will
be
for
ever
Innocent
and
Holy
,
and
so
not
only
perform
that
which
by
the
former
Covenant
you
might
have
performed
,
but
will
submit
himself
to
Sufferings
for
you
and
your
Posterity
,
of
greater
value
than
if
you
had
all
suffered
eternally
the
just
Reward
of
your
Sins
.
And
for
his
Sake
I
do
offer
you
,
and
will
offer
to
all
your
Posterity
who
shall
be
capable
to
know
an
offer
of
Mercy
and
Grace
,
that
I
will
make
you
new
Creatures
,
enduing
you
with
supernatural
Powers
and
Inclinations
,
making
you
Holy
and
Happy
,
and
will
not
suffer
you
to
continue
in
Sin
,
if
you
be
not
so
addicted
to
your
Sins
,
as
to
reject
my
Offer
to
make
you
Holy
;
and
therefore
I
will
continue
with
you
and
your
Posterity
the
Light
and
Law
of
Nature
written
in
your
Hearts
,
whereby
you
may
know
Sin
the
Transgression
of
it
,
and
that
you
may
know
that
there
is
Mercy
for
the
Penitent
,
and
none
for
the
malicious
while
obstinate
Sinner
;
whereby
you
may
also
know
that
if
you
repent
and
betrust
your selves
to
my
Mercy
and
Conduct
,
that
I
will
make
you
Holy
and
Happy
:
And
albeit
neither
you
have
,
nor
will
they
have
Ability
to
repent
and
trust
;
yet
with
the
Offer
I
will
give
Strength
to
perform
these
Acts
,
if
the
Offer
be
not
rejected
,
and
will
bring
them
to
the
Means
of
Grace
to
follow
out
the
same
.
This
Offer
becomes
a
Covenant
by
acceptance
thereof
,
the
Accepters
betrusting
themselves
to
God's
Grace
and
Direction
by
his
Word
and
Spirit
,
trusting
to
obtain
Pardon
of
all
Sin
,
and
of
Excitation
to
Repentance
for
obtaining
of
it
,
and
for
obtaining
eternal
Happiness
by
infusing
the
Habits
of
Grace
here
,
and
perfecting
them
in
Glory
hereafter
,
in
the
beatifick
Visions
of
God's
Perfections
,
and
the
shining
of
his
Face
for
ever
,
without
fear
of
Sin
or
falling
from
that
happy
State
.
I
do
conceive
that
in
this
Representation
,
all
the
Requisites
of
a
Covenant
are
comprehended
:
For
the
Difference
between
a
Covenant
and
any
other
Favour
done
or
promised
,
whether
absolute
or
conditional
,
is
no
Covenant
,
albeit
there
may
be
therein
mutual
Prestations
required
;
but
this
is
special
in
an
Offer
that
it
hath
no
Obligation
till
it
be
accepted
,
whereby
the
Accepters
become
obliged
to
perform
the
mutual
Prestations
on
their
Part.
God
making
the
general
Offer
of
Mercy
and
Reconciliation
to
Sinners
if
they
repent
,
and
betrust
themselves
to
him
for
all
things
necessary
for
their
Happiness
;
for
even
the
natural
Conscience
of
all
Men
of
Discretion
is
capable
to
know
,
and
represent
to
them
that
God
is
Just
,
and
will
punish
obstinate
Sinners
,
and
yet
is
merciful
to
penitent
Sinners
,
throwing
themselves
upon
him
,
tho
without
Revelation
they
cannot
know
how
a
just
God
can
pardon
Sin
,
without
Satisfaction
to
his
Justice
,
but
the
same
is
manifested
by
the
Gospel
:
as
by
the
first
Adam
,
all
his
Posterity
were
capable
of
Happiness
,
if
they
sinned
not
;
so
now
by
the
second
Adam
,
all
are
again
capable
of
Happiness
,
upon
far
easier
Terms
of
Repentance
and
Faith
,
and
even
these
performed
by
supernatural
Grace
.
If
Adam
or
his
Posterity
had
the
making
of
the
Covenants
of
Grace
,
they
could
not
without
Impudence
make
them
larger
,
for
there
could
be
no
more
added
,
but
that
even
all
the
obstinately
Wicked
and
Impenitent
should
enjoy
the
Pleasure
of
their
Lusts
on
Earth
,
and
thereafter
the
Joys
of
Heaven
;
so
that
I
do
,
and
all
considering
Persons
might
cry
out
with
the
Apostle
,
O
the
Height
,
the
Breadth
,
the
Length
,
the
Depth
of
the
Love
of
God!
And
yet
his
electing
Love
is
even
larger
than
this
Offer
:
for
albeit
it
be
inconsistent
with
his
immaculate
Holiness
,
to
make
any
happy
,
whom
he
doth
not
first
make
holy
;
yet
some
Rejecters
he
maketh
holy
and
happy
,
pulling
them
as
Firebrands
out
of
the
Fire
,
which
maketh
none
of
the
obstinate
and
rejecting
Sinners
excusable
who
continue
to
refuse
to
be
made
holy
;
and
tho
they
may
deceive
themselves
,
thinking
they
would
be
willing
to
be
holy
,
yet
while
they
are
addicted
to
their
Sins
,
in
reality
their
Will
is
not
to
quit
them
.
In
my
most
serious
Thoughts
,
I
can
perceive
nothing
in
this
Conception
of
God's
Covenants
with
Men
,
that
is
impossible
,
inconsistent
with
,
or
incongruous
to
any
of
the
Divine
Perfections
;
but
highly
illustrating
them
all
,
and
becoming
the
Majesty
and
Glory
of
God
,
as
the
King
and
Ruler
of
his
rational
Creatures
,
as
to
their
eternal
State
.
Thereby
he
shews
himself
to
be
the
most
excellent
King
,
not
only
in
a
just
Distribution
of
Rewards
and
Punishments
,
but
in
great
Goodness
providing
all
things
requisite
that
might
have
made
them
all
happy
,
without
making
any
one
miserable
,
but
by
their
own
particular
Fault
.
Thereby
also
his
great
Wisdom
is
manifested
,
designing
,
or
doing
nothing
in
vain
,
but
ever
choosing
fit
Means
for
the
best
Ends
;
whereby
his
Mercy
doth
eminently
appear
,
that
even
against
Merit
he
gives
Grace
and
Glory
to
those
Creatures
of
whom
he
had
no
need
,
and
who
had
willingly
and
ungratefully
offended
and
injured
him
,
that
he
hath
left
nothing
undone
,
that
could
consist
with
his
Domion
,
his
Wisdom
,
his
Purity
and
Holiness
,
to
extend
his
Goodness
to
his
rational
Creatures
.
He
doth
not
only
govern
the
Elect
towards
their
Happiness
,
after
their
Conversion
,
but
even
before
it
;
he
waits
upon
their
Repentance
,
and
gives
time
to
repent
to
those
that
do
never
make
use
of
it
.
He
gives
them
his
Vicegerents
to
rule
them
in
Civil
States
,
he
provides
Necessaries
for
their
convenient
living
in
that
State
;
he
does
not
punish
these
Societies
but
for
gross
,
common
and
national
Sins
,
which
by
the
ordinary
Power
of
Nature
they
might
forbear
,
and
which
are
atrociously
odious
by
the
very
Light
of
Nature
to
all
but
these
,
the
Gratification
of
whose
evil
Affections
perverts
them
to
think
them
pleasant
.
So
that
none
of
his
Creatures
ever
had
,
or
ever
shall
have
reason
to
complain
of
his
Dispensations
,
but
he
hath
just
reason
to
complain
against
every
lost
Sinner
that
they
have
hardned
their
own
Hearts
from
his
Fear
.
Could
there
be
a
greater
Evidence
of
the
Goodness
of
God
to
Mankind
,
than
that
after
so
just
and
reasonable
a
Covenant
he
entered
into
with
them
at
first
,
and
which
they
so
soon
,
so
unnecessarily
,
and
so
ungratefully
violated
,
that
he
did
immediately
publish
to
them
the
new
Covenant
of
Grace
to
make
all
capable
of
Happiness
,
through
the
Incarnation
,
Suffering
and
Satisfaction
of
his
Son
,
and
even
pulling
some
as
Firebrands
out
of
the
Fire
,
when
they
were
raging
in
their
Sin
,
and
rejecting
the
Offers
of
Grace
,
and
resolutely
cleaving
to
their
Abominations
,
and
saying
in
their
Hearts
,
that
they
would
have
none
of
him
?
In
this
way
the
Errors
and
Mistakes
of
Men
about
the
Divine
Dispensations
may
be
prevented
or
cured
.
As
,
1.
It
was
the
first
,
and
is
yet
the
most
general
Error
,
Why
did
God
suffer
Sin
to
enter
into
the
World
?
Might
he
not
have
made
all
his
Rational
Creatures
to
be
infallible
?
that
had
been
more
Goodness
than
what
appears
in
either
Covenant
.
This
was
the
Devil's
Temptation
,
murmuring
that
God
had
made
them
fallible
,
and
under
the
necessity
of
a
diligent
Attention
and
Guard
,
giving
them
Trouble
.
Satan
did
deceive
Man
,
representing
God
as
envious
,
hindering
the
Happiness
he
might
attain
by
eating
the
forbidden
Fruit.
But
let
it
be
remembred
,
that
God
was
free
to
give
what
measure
of
Goodness
he
pleased
:
it
is
impossible
that
he
should
communicate
so
much
Perfection
to
Creatures
that
they
were
not
capable
of
more
,
for
then
his
Goodness
should
be
exhausted
.
Christ
said
to
the
Labourers
of
the
Vineyard
who
murmured
,
That
he
had
given
as
much
to
him
that
served
but
one
Hour
,
as
to
them
that
had
endured
the
Heat
of
the
Day
:
Is
it
not
free
for
me
to
dispose
of
my
own
as
I
please
?
If
God
had
created
his
Rational
Creatures
that
they
could
not
shun
Sin
and
Misery
by
irresistable
Temptations
,
or
by
an
operative
Decree
,
they
might
have
complained
;
but
when
they
might
be
happy
and
would
not
,
what
Impudence
is
it
to
complain
?
But
likewise
as
God
is
bountiful
,
so
he
is
wise
,
and
will
not
divest
himself
of
the
Government
of
the
World
,
or
manage
Men
by
Instincts
,
as
he
doth
the
Brutes
;
therefore
his
Wisdom
did
require
that
his
Rational
Creatures
should
be
capable
of
Rewards
and
Punishments
,
and
be
governed
by
them
and
not
by
fatal
Necessity
.
2.
The
Voluptuous
think
,
Why
did
God
give
us
Pleasure
in
such
Objects
,
which
results
from
them
so
powerfully
,
that
we
are
not
Masters
of
them
?
Eve
insinuated
this
,
that
the
forbidden
Fruit
was
pleasant
,
good
to
eat
,
and
fit
to
make
the
Eater
wise
.
Thence
also
wicked
Men
do
deceive
themselves
,
that
these
Pleasures
to
which
they
have
so
strong
a
Propension
,
cannot
be
evil
,
at
least
the
cause
of
eternal
Misery
:
But
they
consider
not
the
Goodness
of
God
to
Man
in
giving
these
Pleasures
of
Sense
;
Life
and
Health
may
be
continued
when
Smell
is
lost
,
and
even
when
Taste
is
lost
,
as
Barzillai
said
to
David
.
If
God
provided
no
Remedy
,
there
might
be
pretence
of
Complaint
;
but
tho
Pleasure
or
Grief
be
not
directly
in
Man's
Power
,
yet
God
hath
endued
him
with
Reason
,
that
he
can
manage
them
by
applying
other
Objects
to
his
Sense
,
or
Thought
,
which
will
keep
them
from
Excess
.
If
Eve
upon
the
Sight
or
Smell
of
the
forbidden
Fruit
,
and
the
Pleasure
arising
from
it
,
and
the
Desire
to
it
,
had
remembred
God
,
and
the
Pleasure
arising
from
the
clear
Thoughts
of
him
,
she
had
never
proceeded
to
eat
.
Beside
that
it
was
rational
and
congruous
to
the
Divine
Perfections
,
that
the
Obedience
of
his
Creatures
should
require
Attention
and
Diligence
,
and
should
not
consist
in
such
Trifles
as
were
wholly
indifferent
,
without
Pleasure
or
Pain
,
Appetite
or
Aversion
.
I
conceive
they
stretch
too
far
that
make
the
first
Motions
of
Pleasure
or
Appetite
thereof
to
be
Sin
;
Covetousness
is
the
voluntary
continuing
of
these
against
the
Command
.
Our
Saviour
had
an
Aversion
from
the
Cup
of
his
Suffering
,
and
wished
it
could
have
been
delayed
,
which
was
but
the
Effort
of
innocent
Nature
,
which
he
did
not
voluntarily
continue
,
for
immediately
he
says
to
the
Father
,
Not
mine
,
but
thy
Will
be
done
.
The
Heathens
and
many
Christians
in
their
Ignorance
,
reckon
nothing
to
be
Sin
but
where
the
evil
Inclination
takes
effect
;
and
the
Apostle
says
,
That
without
the
knowledg
of
the
Law
,
he
knew
not
that
Covetousness
was
Sin
:
which
will
not
infer
,
that
the
first
Motions
of
the
Affections
are
Sin
,
until
the
Will
concur
to
continue
or
proceed
in
these
Affections
contrary
to
the
Law
;
for
it
is
said
,
When
Lust
is
conceived
it
bringeth
forth
Sin
.
Where
Lust
must
signify
the
natural
Affection
of
Pleasure
,
which
is
not
Sin
,
but
the
rise
of
it
.
The
Aversion
from
Persecution
or
Martyrdom
not
yielded
to
,
is
not
Sin
;
but
it
is
the
greater
Duty
of
Holiness
,
willingly
to
undergo
it
,
notwithstanding
that
natural
Aversion
:
So
the
first
Motion
or
Desire
of
the
Pleasure
of
the
forbidden
Fruit
,
if
it
had
been
immediately
avoided
by
diverting
the
Mind
to
God
,
and
Gratitude
to
him
,
it
had
not
produced
the
doleful
Effects
that
followed
.
These
first
Motions
make
many
Men
doubt
of
their
Regeneration
,
tho
they
did
not
continue
in
the
same
in
their
most
secret
Thoughts
;
yet
Sin
is
more
in
the
Will
when
it
doth
continue
these
than
in
the
outward
Act
,
which
is
rather
an
Evidence
of
the
strength
of
the
Concupiscence
,
than
a
part
of
the
Sin
.
The
distinct
knowledg
of
the
Terms
of
the
Covenant
of
Grace
,
has
been
much
perplexed
,
by
apprehending
Sin
as
if
it
were
a
Debt
obliging
the
Sinner
to
Punishment
,
especially
from
that
,
that
Sin
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Lord's
Prayer
,
and
elsewhere
,
which
is
translated
,
Forgive
us
our
Debts
,
as
we
forgive
our
Debtors
:
But
the
Greek
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
only
signify
debeo
,
but
also
obnoxius
sum
,
I
am
liable
;
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
not
only
debitum
,
but
noxa
,
that
is
,
Injury
or
Wrong
,
and
cannot
otherways
be
properly
understood
in
that
place
;
for
God
hath
not
required
us
to
discharge
the
Debts
owing
to
us
by
our
Debtors
,
but
the
Resentment
of
Wrong
done
to
us
by
them
.
The
Punishment
or
penal
part
belongs
to
God
,
and
so
cannot
be
forgiven
by
the
Person
injured
;
and
if
there
be
any
thing
of
Reparation
due
by
the
Wrong
,
it
may
be
lawfully
prosecuted
:
but
the
Aversion
and
Resentment
arising
from
the
Injury
is
that
which
Men
are
required
to
forgive
and
obliterate
.
There
was
indeed
a
Debt
of
that
holy
Action
that
by
Sin
was
transgressed
,
but
every
Debt
is
not
a
Debt
of
Payment
;
for
Payment
imports
the
delivery
of
some
Fungible
,
as
Money
or
Grain
,
but
other
Debts
consist
not
in
Payment
,
but
in
Prestation
or
performance
of
some
Deed
,
as
the
doing
any
Work
,
putting
one
in
Possession
,
giving
Honour
or
Obedience
:
And
so
Creatures
Obligements
to
God
are
not
Debts
of
Payment
,
but
of
Prestation
or
Performance
;
much
less
can
the
Guiltiness
of
Sin
import
a
Debt
of
Payment
,
but
it
doth
not
even
import
a
Debt
of
Performance
.
A
Criminal
is
not
obliged
to
offer
himself
to
the
Justice
of
the
Magistrate
,
who
therein
is
the
Minister
of
God
,
no
not
to
confess
his
Crime
when
accused
by
another
,
unless
it
can
be
otherwise
proved
:
Nor
doth
the
Judg
punishing
take
Payment
,
but
useth
his
Authority
in
the
way
of
Vindication
,
as
an
Act
of
Punitive
Justice
done
by
him
on
the
Criminal
,
and
not
done
to
him
by
the
Criminal
.
Prestation
of
Facts
being
omitted
,
especially
to
God
,
can
never
be
repayed
:
that
which
is
past
cannot
be
recalled
,
nor
is
it
compensable
by
any
Liquid
Payment
,
but
only
the
Damage
done
by
it
;
and
if
there
be
no
other
Damage
,
the
Grief
arising
by
the
Injury
may
be
compensed
with
Joy
arising
from
the
Application
of
some
of
the
Injurer's
Goods
to
the
Injured
;
and
oftentimes
Men
count
it
a
Satisfaction
by
taking
Pleasure
in
the
suffering
of
the
Injurer
,
but
that
is
it
which
Men
are
required
to
forgive
:
How
can
it
then
be
imagined
that
God
requireth
Payment
for
the
failure
in
Duty
by
the
Committer
of
Sin
?
He
is
not
capable
of
Grief
or
Damage
;
and
he
hath
not
only
said
,
but
sworn
,
that
he
taketh
no
Pleasure
in
the
Torment
of
his
Creature
,
As
I
live
,
saith
the
Lord
,
I
delight
not
in
the
Death
of
a
Sinner
.
If
Sin
inferred
a
Debt
of
Payment
,
it
might
be
forgiven
without
any
Satisfaction
;
for
scarce
is
any
Creditor
obliged
to
exact
the
Debt
due
to
him
,
but
he
may
freely
forbear
it
or
forgive
it
.
And
therefore
if
Sin
did
properly
infer
a
Debt
,
God
might
forgive
it
without
Satisfaction
;
therefore
God
punisheth
not
Sin
as
a
Creditor
exacting
his
Debt
,
but
as
he
is
the
King
,
Ruler
and
Judg
of
the
World
,
he
vindicates
the
Injury
against
his
Law
,
and
manifests
his
infinite
Aversion
and
Abhorrence
of
Sin
,
not
his
Delight
in
the
Misery
of
his
Creature
.
3.
I
consider
the
part
of
the
Son
in
the
Decree
and
Dispensation
of
the
Covenant
of
Grace
,
not
as
a
making
Payment
for
the
Debt
of
Sinners
,
but
a
submitting
to
these
Sufferings
,
which
do
as
much
manifest
God's
Abhorrence
of
Sin
,
and
Delight
in
his
indispensable
Law
,
as
if
the
whole
Race
of
Mankind
had
been
eternally
in
Hell
;
and
thereby
he
made
way
to
God's
Mercy
to
fallen
Man
,
so
far
as
it
was
congruous
to
the
Divine
Perfections
.
If
Christ's
Satisfaction
had
been
the
Payment
of
the
Sinner's
Debt
,
the
Forgiveness
of
Sin
would
not
be
by
free
Grace
.
A
Cautioner
or
any
interposed
Person
paying
a
Debt
,
the
Creditor
cannot
be
said
to
give
a
free
Discharge
to
the
principal
Debtor
,
for
he
has
gotten
all
he
could
demand
.
Law
doth
not
suffer
a
Creditor
to
refuse
Payment
from
any
that
shall
please
to
interpose
,
which
therefore
would
be
far
from
exalting
the
free
Goodness
of
God
in
pardoning
Sin
,
as
the
Scripture
sets
it
forth
;
beside
that
all
interposed
Persons
acquire
Right
to
the
Debt
,
and
have
Recourse
against
the
principal
Debtor
for
whom
they
pay
:
But
Scripture
makes
no
mention
of
Sinners
becoming
Debtors
to
Christ
for
Punishment
.
If
Sin
had
been
undertaken
by
,
and
transferred
on
Christ
,
the
Sinner
being
so
liberated
,
how
could
the
Sinner
beg
Pardon
of
the
Sin
that
was
already
payed
?
Thence
some
have
imagined
,
that
it
was
a
fault
to
mourn
for
Sin
,
and
that
so
they
were
no
way
under
the
Law
,
but
under
Grace
.
And
those
who
are
a
little
more
modest
say
,
that
they
do
not
observe
the
Law
as
a
Debt
by
Justice
,
but
as
a
free
Gratification
,
mistaking
grosly
that
place
that
the
Regenerate
are
not
under
the
Law
,
but
under
Grace
;
that
is
,
that
the
Law
is
no
more
the
Counterpart
of
the
Covenant
between
God
and
them
,
as
it
was
in
the
Covenant
of
Works
,
but
is
still
a
Law
obliging
them
to
Performance
,
without
Abrogation
,
Derogation
,
Indulgence
,
or
Pardon
of
Sin
before
it
were
committed
,
anterior
in
its
Obligation
to
any
Covenant
of
and
with
Man
.
The
reason
of
the
severe
Punishment
of
Sin
is
commonly
given
,
because
it
is
committed
against
the
infinite
Majesty
of
God
;
to
which
I
think
it
may
be
well
added
,
that
as
the
Aversion
of
God
from
Sin
,
and
as
his
Purity
is
infinite
,
so
his
Justice
requires
an
infinite
Punishment
,
which
because
a
Creature
cannot
bear
in
a
finite
Duration
,
it
becomes
an
infinite
Punishment
.
Thence
also
it
is
evident
that
Christ's
Satisfaction
could
not
be
infinite
in
Weight
,
for
Weight
can
no
more
be
infinite
than
Bulk
,
but
it
becomes
infinite
in
Value
by
the
Dignity
of
the
Person
that
suffered
it
.
4.
All
that
deserve
the
Name
of
Christians
do
agree
,
that
God's
Justice
could
not
be
satisfied
,
nor
Sin
expiated
,
without
the
suffering
of
Christ
of
infinite
Value
,
but
they
do
exceedingly
disagree
in
the
Terms
of
the
Covenant
betwixt
the
Father
and
the
Son
,
and
betwixt
God
and
Man
.
All
do
agree
,
that
in
every
Covenant
there
must
be
mutual
Prestations
by
either
Party
;
but
the
Question
is
,
what
these
Prestations
were
in
the
Terms
of
the
Covenant
of
Grace
,
what
is
God's
part
,
and
what
is
Man's
part
in
it
?
There
be
many
Errors
not
only
perillous
,
but
pernicious
,
especially
when
they
are
wilfully
maintained
.
That
Infallibility
the
Church
of
Rome
pretends
,
makes
all
her
Errors
to
become
wilful
and
sinful
,
if
once
they
have
been
owned
in
that
way
they
count
infallible
.
All
others
may
and
oftentimes
do
retract
their
Mistakes
.
It
were
highly
uncharitable
to
imagine
,
that
any
of
these
had
wilfully
or
willingly
taken
up
an
Error
in
this
matter
,
which
is
the
greatest
Interest
of
Men
;
but
at
first
they
behoved
to
be
mistaken
.
I
do
therefore
think
it
worth
my
utmost
Endeavour
,
for
my
own
clearing
,
to
consider
how
they
have
fallen
into
these
Mistakes
,
and
by
what
way
they
might
come
cut
of
them
.
(
1.
)
The
Pelagians
held
,
That
the
natural
Powers
God
had
given
Men
by
Creation
,
were
sufficient
for
Regeneration
;
and
that
which
seems
to
have
led
them
into
that
Error
was
,
that
it
could
not
consist
with
the
Goodness
,
and
even
with
the
Justice
of
God
,
to
damn
Men
for
that
which
was
never
in
their
Power
to
avoid
:
Seeing
nothing
can
be
a
Crime
but
what
is
voluntary
,
and
where
the
Will
might
have
actually
chosen
or
followed
the
contrary
,
and
so
at
least
it
was
in
their
natural
Power
to
repent
of
Sin
,
and
trust
in
God
for
Mercy
,
through
the
Merits
of
Christ
.
And
when
they
were
told
that
Adam
was
once
free
,
and
was
the
common
Root
of
Mankind
,
covenanting
with
God
in
their
Name
;
and
therefore
as
they
would
have
obtained
Happiness
if
he
had
stood
,
so
they
must
be
content
with
Misery
seeing
he
fell
.
He
that
takes
the
benefit
of
a
Bargain
,
must
take
it
with
the
hazard
of
the
Loss
.
The
Sins
of
an
habitual
Sinner
are
more
atrocious
than
his
first
Sins
of
that
kind
,
and
yet
less
free
.
It
was
hard
to
convince
them
thus
,
that
they
were
in
the
case
of
Freedom
as
to
Repentance
;
for
while
Adam
did
represent
Mankind
he
could
not
repent
,
which
behoved
to
presuppose
Sin
;
and
after
Adam
had
sinned
,
that
Covenant
was
lost
,
and
no
other
Sin
of
Adam
reached
all
his
Posterity
:
but
if
they
had
considered
that
Christ
the
second
Adam
had
supplied
and
exceeded
the
first
Adam
,
whereby
no
Man
should
be
lost
,
but
he
that
refused
the
Covenant
of
Grace
in
the
first
Motions
of
it
,
whereby
his
natural
Conscience
at
least
did
witness
to
him
that
he
was
a
Sinner
,
and
thereby
deserved
to
be
excluded
from
God's
Favour
,
and
yet
that
God
was
merciful
and
gracious
to
a
repenting
Sinner
,
but
that
it
could
not
consist
with
his
Holiness
and
Purity
to
reconcile
with
a
Sinner
cleaving
to
his
Sin
and
that
God
would
never
suffer
him
to
perish
,
who
upon
such
Motions
did
not
cleave
to
his
Sin
.
It
did
not
thence
follow
,
that
this
Man
by
the
Power
of
Nature
could
repent
,
but
it
was
sufficient
to
convince
the
Peldgian
,
that
God
would
give
him
a
new
supernatural
Power
to
repent
and
believe
.
All
that
the
Pelagian
could
reply
was
,
that
there
was
no
need
of
a
supernatural
Power
,
and
therefore
the
Wisdom
of
God
would
not
choose
a
superfluous
way
,
but
would
make
use
of
the
Powers
of
Nature
.
Yet
the
Scripture
saith
expresly
,
and
inculcateth
,
That
the
Natural
Man
cannot
understand
Spiritual
Things
,
that
are
by
the
Covenant
of
Grace
;
for
which
God
gave
no
Capacity
to
the
first
Man
by
his
Creation
,
and
so
none
of
his
Posterity
can
pretend
it
by
those
Powers
communicated
to
Mankind
by
Creation
,
and
Propagation
.
Pelagians
did
as
highly
speak
of
Grace
as
others
,
but
they
meant
by
it
only
the
Powers
of
Nature
.
(
2.
)
There
is
a
new
Mistake
like
to
that
of
the
Pelagians
,
taken
up
by
some
of
the
Protestant
Church
in
France
,
and
taketh
with
others
,
which
if
it
be
followed
will
end
in
Pelagianism
,
but
they
should
not
be
yet
so
treated
.
They
do
not
suppose
Repentance
and
Faith
to
be
in
the
Power
of
Man
,
but
that
they
are
given
by
God
at
the
time
of
Conversion
,
yet
not
by
any
inward
Habit
or
Power
created
by
God
,
and
infused
into
the
Will
or
Soul
of
Man
,
but
by
the
Word
and
other
Means
of
God's
Prowidence
;
as
when
God
by
Correction
lays
low
a
Man's
Passions
and
Lusts
,
which
hindered
him
to
give
due
Attention
to
the
Word
of
God
,
and
then
by
managing
the
Word
of
God
,
and
bringing
such
parts
of
it
to
his
Thought
as
is
fitted
for
his
Capacity
and
Circumstances
,
so
that
he
cannot
resist
it
;
for
the
Word
of
God
is
called
the
Sword
of
the
Spirit
,
and
that
it
converts
the
Soul
,
and
that
the
various
Expressions
in
Scripture
,
Line
upon
Line
,
and
Precept
upon
Precept
,
is
contrived
to
take
with
several
Capacities
and
Inclinations
;
and
that
Man
being
a
Rational
Creature
,
is
always
acted
by
God
rationally
,
but
infused
Habits
would
be
a
brute
way
.
The
Wisdom
of
God
would
take
the
most
adapted
way
,
the
holiest
Acts
are
done
by
Acts
of
Reason
and
Will
,
infused
Grace
would
lead
to
Enthusiasm
,
and
make
the
Word
unnecessary
;
but
when
the
Word
prevails
,
it
is
said
to
be
the
ingrafted
Word
.
This
they
think
not
to
be
the
moral
Swasion
of
the
Arminians
wherewith
Man
could
prevail
,
but
no
Angel
could
so
manage
the
Word
,
it
must
be
the
Hand
of
God
alone
;
and
seeing
Conversion
can
be
that
way
,
it
were
superfluous
to
add
to
it
other
inward
Operations
of
the
Spirit
.
In
all
this
there
is
nothing
but
the
Powers
of
Nature
more
subtily
managed
:
The
whole
couse
of
Scripture
is
always
inculcating
the
Difference
of
Grace
from
Nature
.
If
the
Pelagians
said
not
the
same
thing
,
certainly
they
might
have
said
it
;
but
the
Scripture
saith
expresly
,
That
the
Natural
Man
cannot
know
the
Things
of
God
,
because
they
are
spiritually
discerned
.
Therefore
Man
by
Nature
wants
that
Sense
to
discern
with
;
Grace
is
the
new
Creature
,
and
Regeneration
the
new
Birth
,
therefore
in
Regeneration
God
must
give
a
new
Sense
.
By
Nature
he
hath
given
five
Senses
,
and
fitted
the
Objects
with
sensible
Qualities
suted
to
them
all
:
These
were
not
essential
to
Man
,
God
might
have
given
fewer
,
or
added
more
,
and
fitted
Qualities
for
them
.
May
he
not
then
give
a
new
Sense
for
spiritual
Things
?
his
Word
sheweth
he
doth
so
,
which
derogates
nothing
from
the
Word
,
wherein
are
the
Qualities
fitted
for
that
Sense
;
it
does
not
derogate
from
the
Excellency
of
the
natural
Light
,
that
it
cannot
work
upon
a
blind
Man
,
or
that
it
does
require
the
Sense
of
Sight
.
The
Word
of
God
doth
not
only
excite
and
promote
Grace
after
Conversion
,
but
is
a
chief
Mean
to
prepare
the
way
for
Conversion
,
containing
not
only
supernatural
Light
by
Revelation
,
but
reviving
and
perfecting
natural
Light
,
manifesting
the
Divine
Perfections
,
the
Celestial
Glory
,
the
way
to
attain
to
it
,
the
Beauty
of
Holiness
,
the
Deformity
of
Sin
,
and
the
dreadful
Consequences
thereof
;
and
so
looseth
the
Mind
from
that
cleaving
to
Sin
,
that
makes
the
Offer
of
Grace
and
Mercy
to
be
despised
and
rejected
:
But
it
is
not
sufficient
to
turn
the
Soul
to
God
by
Conversion
.
A
vertuous
Heathen
by
the
Light
of
Nature
may
see
the
Deformity
of
,
and
may
hate
gross
Vice
,
and
may
turn
from
it
to
that
which
is
comely
and
convenient
for
Mankind
,
but
can
never
turn
to
God
to
make
him
the
last
End
.
The
Scripture
may
much
more
easily
convince
,
but
not
convert
by
it self
,
but
as
it
hath
the
Qualities
sutable
to
make
Impressions
upon
that
supernatural
Sense
and
Relish
of
spiritual
Things
.
It
discovers
not
only
the
Pollutions
of
the
World
,
but
those
more
subtile
Sins
that
Heathens
never
perceive
,
such
as
fetting
the
common
Interest
of
Mankind
above
the
Interest
of
God
,
the
want
of
the
Love
and
Delight
in
God
,
and
of
the
Dependance
upon
him
,
and
attributing
all
good
things
to
him
:
So
the
ingrafted
Word
must
be
in
its
proper
Stock
,
in
its
own
spiritual
Sense
.
No
Man
can
refuse
that
God
hath
frequently
insused
Habits
in
the
Soul
of
Man
without
the
use
of
any
Sense
,
or
any
Principle
in
Reason
.
Did
not
God
give
the
knowledg
of
Words
to
Adam
and
Eve
whereby
he
spoke
to
them
,
and
they
to
one
another
?
yet
there
was
no
natural
Connection
between
the
Sounds
of
the
first
Language
and
the
Thoughts
and
Things
they
signified
.
He
gave
also
the
Knowledg
of
many
several
Languages
after
Christ's
Resurrection
,
not
only
to
the
Apostles
,
but
to
others
;
Was
either
Reason
or
Will
made
use
of
,
in
the
producing
of
these
?
or
was
it
a
brute
Way
,
unbeseeming
God
?
Are
not
the
Principles
of
reasoning
inbred
in
Nature
,
and
freely
given
of
God
?
Is
therefore
Man's
reasoning
a
brute
Way
?
Nothing
can
be
more
express
against
this
Opinion
,
than
that
of
Ezekiel
;
A
new
Heart
also
will
I
give
you
,
and
a
new
Spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
Heart
out
of
your
Flesh
,
and
give
you
a
Heart
of
Flesh
;
and
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
and
you
shall
keep
my
Judgments
and
do
them
.
(
3.
)
There
is
a
great
Inclination
in
Man
to
put
Works
upon
Man's
Part
of
the
Covenant
of
Grace
,
and
that
as
deserving
by
Justice
the
Performance
of
God's
Part.
The
Semi-Pelagians
after
the
Pelagians
were
baffled
and
exploded
,
that
they
durst
no
more
profess
the
Powers
of
Nature
to
be
sufficient
for
Salvation
,
said
,
there
behoved
to
be
supernatural
Grace
given
of
God
at
Conversion
,
yet
there
were
preparatory
Works
,
such
as
the
Sense
of
Sin
,
and
of
its
deserving
the
Spirit
of
Bondage
,
the
use
of
Ordinances
,
which
they
thought
deserved
Grace
,
which
God
in
Justice
could
not
but
give
;
these
were
also
exploded
,
and
were
called
Semi-Pelagians
.
All
the
Apostle
Paul's
Arguments
against
Righteousness
by
the
Law
,
strike
as
fully
against
these
as
against
any
Merits
or
Works
on
Man's
Part
in
the
Covenant
of
Grace
,
and
he
is
accurately
positive
,
That
by
Faith
only
we
are
sav'd
,
without
any
thing
on
our
part
in
which
we
might
glory
,
or
attribute
our
Salvation
to
our selves
,
in
whole
,
or
in
part
.
(
4.
)
There
is
of
late
an
Opinion
vented
in
England
,
that
tho
the
Covenant
of
Works
is
now
become
impossible
,
which
required
perfect
Obedience
;
yet
God
in
his
Goodness
hath
entered
into
the
new
Covenant
or
Covenant
of
Grace
,
in
which
Man's
Part
is
not
a
legal
and
full
Obedience
,
but
through
Christ's
Mediation
he
hath
accepted
an
Evangelical
Obedience
,
being
a
sincere
Endeavour
to
fulfil
all
God's
Commandments
,
and
a
Course
of
Life
,
without
continuing
in
any
kind
of
known
Sin
.
Their
main
Ground
is
,
that
it
cannot
be
thought
that
God
entering
with
Men
in
the
Covenant
of
Grace
,
would
not
have
Men
as
a
Part
of
their
Engagement
to
resolve
and
promise
to
have
respect
to
all
God's
Commandments
,
and
to
endeavour
so
far
as
humane
Frailty
could
allow
,
to
fulfil
them
all
:
if
it
were
not
so
that
Holiness
were
Man's
Part
of
the
Covenant
,
we
behoved
to
take
the
Antinomian's
Interpretation
,
that
we
were
no
more
under
the
Law
,
but
under
Grace
;
that
the
Law
had
no
more
Obligation
on
Believers
,
therefore
the
new
Obedience
must
be
Man's
Part.
This
Opinion
hath
been
held
by
some
Pious
and
otherwise
Orthodox
Divines
,
and
therefore
it
ought
rather
to
be
cleared
as
a
Mistake
,
than
prosecuted
as
a
stated
Profession
.
It
must
therefore
be
adverted
,
that
God's
Moral
Law
is
indispensable
,
and
behoved
to
be
binding
tho
there
had
never
been
a
Covenant
,
as
hath
been
shown
before
.
God's
Dispensation
might
have
been
without
taking
Man's
Consent
by
way
of
Covenant
,
but
by
the
Law
written
in
his
Heart
,
obliging
him
to
Obedience
,
under
the
just
and
proportioned
Punishment
of
eternal
exclusion
from
God's
Favour
;
the
breach
or
loss
of
no
Covenant
could
take
away
that
,
it
became
indeed
Man's
Part
of
the
Covenant
of
Works
;
but
that
Covenant
is
broken
,
yet
the
Obligation
of
the
Law
which
was
anterior
to
that
Covenant
,
stands
.
In
theCovenaut
of
Works
there
was
partly
Merit
,
partly
Favour
,
but
the
Covenant
of
Grace
excludes
all
Merit
,
and
Man's
Part
is
by
Faith
only
;
so
that
Faith
is
not
considered
in
its
moral
Goodness
,
for
in
that
Consideration
Love
is
a
far
more
excellent
and
disinterested
Vertue
than
Faith
,
but
Holiness
is
on
God's
Part
of
the
Covenant
of
Grace
,
as
in
the
former
Conception
is
expressed
,
he
infuses
the
Habits
of
all
the
Christian
Vertues
in
Conversion
.
Man's
Engagement
to
endeavour
to
keep
God's
Law
were
of
no
Import
,
unless
he
did
keep
it
,
and
so
God's
Part
should
not
be
at
the
time
of
Conversion
,
but
at
the
time
of
Death
,
after
the
Course
of
Man's
Life
did
appear
.
The
Scripture
makes
no
mention
or
moment
of
Man's
Resolution
,
which
is
as
the
early
Cloud
,
or
Morning
Dew
,
which
quickly
passeth
away
.
Neither
would
the
Terms
of
the
Covenant
of
Grace
be
equal
to
all
,
the
Endeavour
of
some
would
go
much
further
than
the
Endeavour
of
others
.
(
5.
)
Some
Divines
in
England
have
made
Man's
Part
of
the
Covenant
to
be
Faith
,
as
it
is
a
good
Work
,
because
it
is
said
,
Abraham
believed
in
God
,
and
it
was
imputed
to
him
for
Righteousness
.
That
is
,
it
was
held
sufficient
,
as
if
all
Righteousness
had
been
performed
.
But
this
had
been
still
a
Covenant
of
Works
,
accepting
one
Work
in
place
of
entire
Obedience
;
but
Abraham's
believing
in
that
Place
,
was
not
the
Act
of
Faith
,
as
it
is
Man's
Part
of
the
Covenant
,
for
it
relates
to
a
former
Place
of
Scriptnre
,
as
the
Scripture
saith
,
Abraham
believed
,
which
was
concerning
his
Son
Isaac
,
who
was
promised
to
him
in
his
Old
Age
;
and
therefore
he
staggered
not
at
the
Promise
of
God
,
through
Unbelief
,
which
was
a
particular
Act
of
Belief
of
that
Promise
,
and
was
properly
an
Act
of
Holiness
,
and
was
so
imputed
or
reputed
as
an
Act
of
Righteousness
;
but
the
Act
of
Faith
in
which
Abraham
entered
in
the
Covenant
of
Grace
,
was
believing
in
God
through
the
Messiah
,
to
be
justified
,
sanctified
and
glorified
.
(
6.
)
Some
Reformed
Divines
in
France
and
England
bring
good
Works
on
Man's
Part
of
the
Covenant
of
Grace
,
as
perfecting
and
compleating
Faith
,
for
only
a
lively
Faith
working
by
Love
is
saving
,
for
there
is
a
Faith
that
worketh
not
by
Love
;
The
Devils
believe
and
tremble
,
and
Faith
without
Works
is
dead
.
Abraham
was
justified
by
Works
,
when
he
offered
Isaac
.
Seest
thou
how
Faith
wrought
with
his
Works
?
And
Abraham
believed
,
and
it
was
imputed
to
him
for
Righteousness
;
by
Works
a
Man
is
justified
and
not
by
Faith
only
:
Yet
Paul's
reasoning
is
much
more
full
and
accurate
,
discussing
the
Point
of
Justification
by
Faith
only
,
without
the
Works
of
the
Law
,
which
could
not
consist
if
James
spoke
of
Faith
as
Justifying
;
whereas
James
takes
off
an
Error
of
those
that
thought
they
might
be
saved
by
believing
the
Gospel
without
Holiness
,
which
he
redargues
as
a
wrong
Consequence
from
Paul
,
and
shews
that
not
to
be
true
Faith
,
but
such
a
Faith
as
the
Devils
have
,
which
cannot
be
that
Act
of
Faith
,
whereby
Man
entereth
in
the
Covenant
of
Grace
,
which
is
not
believing
the
Truth
of
the
Gospel
,
but
relying
on
God
for
Salvation
through
Christ
,
according
to
the
Gospel
;
and
on
the
contrary
,
Abraham's
Faith
is
brought
in
as
true
Faith
,
which
yet
was
not
the
justifying
Act
:
nor
is
the
Justification
there
meant
,
the
Justification
in
Conversion
,
which
maketh
a
Man
just
,
but
that
which
manifests
his
Justification
to
himself
and
other
Men
:
For
Paul
saith
,
If
Abraham
were
justified
by
Works
,
he
hath
whereof
to
glory
,
but
not
before
God
;
as
if
it
were
any
thing
whereof
he
could
glory
in
himself
,
for
all
Glorying
and
Boasting
is
excluded
;
but
Abraham's
glorying
is
in
God
,
who
freely
justified
him
:
and
he
rejoiced
from
that
Act
of
Faith
concerning
his
Son
,
evidencing
the
Soundness
of
the
saving
Faith
,
and
the
Manifestation
of
his
Justification
thereby
,
both
to
himself
and
other
Men
,
whereby
he
glorieth
before
Men
and
not
before
God
.
And
whereas
it
is
said
,
That
Faith
worketh
by
Love
,
it
cannot
be
understood
that
Acts
of
Love
are
Acts
of
Faith
,
for
they
are
Graces
essentially
distinct
;
but
that
Faith
is
Man's
Part
of
the
Covenant
whereby
Love
is
given
upon
God's
Part
:
nor
doth
it
follow
that
because
Faith
is
perfected
by
Love
,
therefore
its
Essence
is
not
distinct
from
Love
;
Man
is
perfected
by
Love
,
yet
it
is
no
part
of
his
Being
.
That
Historical
Faith
,
believing
the
Truth
of
the
Gospel
,
is
specifically
different
from
saving
Faith
,
and
yet
it
is
said
,
That
whosoever
believeth
Christ
is
come
in
the
Flesh
,
is
born
of
God
,
for
no
Man
can
call
Jesus
Lord
but
by
the
Spirit
of
God
;
which
imports
no
more
than
a
Sign
of
saving
Faith
,
at
that
time
when
there
was
so
general
an
Opposition
against
Christ
,
when
no
Man
did
avow
or
own
Christ
hypocritically
.
(
7.
)
The
Church
of
Rome
hath
more
exceeded
,
in
bringing
Works
as
Man's
Part
of
the
Covenant
of
Grace
,
than
any
other
Society
of
Christians
;
for
they
have
made
Works
the
whole
and
only
Part
of
Man
in
the
Covenant
of
Grace
,
and
have
given
no
Preheminence
to
Faith
,
but
to
Charity
or
Love
,
consequently
enough
to
that
Principle
.
As
it
is
said
of
the
three
eminent
Christian
Vertues
,
that
of
these
the
greatest
is
Charity
;
so
that
if
Faith
did
save
as
a
good
Work
,
Love
would
much
more
save
.
They
acknowledg
no
Justification
distinct
from
Sanctification
;
they
do
not
require
good
Works
as
the
Condition
of
Salvation
,
but
as
the
meritorious
Cause
of
Salvation
;
that
God
in
Justice
could
not
deny
Celestial
Glory
to
those
that
live
holily
,
and
(
which
is
yet
more
extravagant
)
Supererrogation
is
the
common
Opinion
publickly
preached
in
that
Church
:
and
when
the
Council
of
Trent
was
call'd
on
purpose
to
amend
Errors
in
Doctrine
and
Manners
,
that
had
crept
into
that
Church
,
not
one
Word
in
any
of
their
Canons
disapproving
Works
of
Supererrogation
,
and
the
Treasure
thereof
,
out
of
which
the
Pope
by
Assignment
of
the
superfluous
Merits
of
the
Saints
,
may
supply
the
Merits
of
others
,
and
bring
them
to
Heaven
,
either
immediately
upon
Death
,
or
shortning
their
purging
by
the
purgatorial
Fire
,
as
soon
as
he
thinks
fit
;
and
yet
they
dispute
vehemently
against
the
Imputation
of
the
Holiness
of
Christ
.
They
do
acknowledg
that
Christ's
Sufferings
have
satisfied
the
Justice
of
God
,
that
without
encroaching
thereupon
,
he
may
give
Pardon
of
Sin
,
and
they
do
not
ascribe
the
Pardon
of
Sin
to
the
Merit
of
their
Holiness
,
but
only
to
the
Expiation
by
Christ's
Sufferings
;
and
inconsistently
enough
they
require
purging
by
the
purgatorial
Fire
,
which
cannot
be
thought
Correction
to
amend
them
,
and
therefore
could
only
be
to
cleanse
and
expiate
,
in
which
they
derogate
even
from
the
Sufferings
of
Christ
.
But
(
to
give
them
the
most
benign
Interpretation
)
they
think
the
Forgiveness
of
Sin
could
not
exalt
Men
to
heavenly
Blessedness
,
but
that
as
in
the
Covenant
of
Works
every
one
behoved
to
merit
that
Exaltation
by
their
Works
,
which
could
not
be
after
the
Fall
,
because
of
Original
Sin
,
whereby
the
eating
of
forbidden
Fruit
did
condemn
all
Mankind
,
descending
from
Adam
by
Ordinary
Generation
,
until
Christ's
Suffering
had
satisfied
that
Debt
,
and
even
the
actual
Transgressions
of
those
in
the
Covenant
of
Grace
:
yet
tho
Men
be
still
sinful
,
their
Sins
being
pardoned
as
satisfied
by
Christ's
Sufferings
,
Mens
good
Works
lose
not
their
Effect
to
merit
Heaven
,
as
well
as
Adam's
,
which
is
the
only
Difference
they
make
between
the
Covenant
of
Grace
,
and
the
Covenant
of
Works
.
Nothing
can
be
more
contrary
to
the
Covenant
of
Grace
,
and
to
the
Way
of
Salvation
inculcated
in
the
Gospel
;
wherein
(
1.
)
All
Glorying
or
Boasting
of
the
Creature
attributing
any
Part
of
its
Salvation
to
it self
,
is
excluded
.
Where
is
boasting
then
?
It
is
excluded
;
by
what
Law
?
of
Works
?
Nay
,
but
by
the
Law
of
Faith
.
Therefore
we
conclude
(
saith
the
Apostle
)
That
a
Man
is
justified
by
Faith
without
the
Deeds
of
the
Law
.
But
God
who
is
rich
in
Mercy
,
for
his
great
Love
wherewith
he
loved
us
,
even
when
we
were
dead
in
Sin
,
hath
quickned
us
together
with
Christ
;
where
it
is
twice
repeated
,
by
Grace
you
are
saved
,
through
Faith
,
not
of
Works
,
lest
any
Man
should
boast
.
Yea
Boasting
is
so
far
excluded
,
that
Man
cannot
boast
of
Faith
,
as
it
is
his
Part
of
the
Covenant
of
Grace
,
for
it
is
said
,
By
Grace
you
are
saved
,
through
Faith
,
and
that
not
of
your selves
,
it
is
the
Gift
of
God
.
What
could
be
more
said
to
exclude
Works
from
Man's
Part
of
the
Covenant
of
Grace
,
not
only
that
there
cannot
be
an
equivalent
Cause
deserving
Glory
,
but
not
so
much
as
the
Terms
upon
which
Glory
was
to
be
freely
given
.
For
it
is
expressy
said
,
that
we
are
God's
Workmanship
created
in
Christ
to
good
Works
,
which
God
hath
before
ordained
or
prepared
,
that
we
should
walk
in
them
:
and
God
hath
not
predestinated
Men
to
Salvation
for
their
Works
foreseen
or
performed
;
For
whom
he
did
foresee
,
them
he
did
predestinate
to
be
conformed
to
the
Image
of
his
Son
;
which
Image
is
Holiness
,
which
is
not
the
Cause
but
the
End
and
Effect
of
Predestination
:
Good
Works
indeed
are
Via
Regni
,
but
not
Gausa
Regnandi
,
and
they
are
the
Evidences
of
true
and
saving
Faith
,
to
be
diligently
followed
,
not
only
by
reason
of
the
indispensible
Law
and
Duty
,
anterior
in
order
to
any
Covenant
,
but
as
the
Means
to
evidence
true
Grace
,
and
give
solid
Peace
;
and
therefore
it
is
said
,
Strait
is
the
Gate
and
narrow
is
the
Way
that
leadeth
unto
Life
,
and
that
the
Kingdom
of
God
is
taken
by
Violence
,
and
the
Violent
enter
it
by
Force
,
which
doth
import
no
more
than
the
Way
to
the
Kingdom
:
And
where
it
is
said
,
Blessed
are
they
that
do
his
Commandments
that
they
may
have
Right
to
the
Tree
of
Life
,
it
doth
not
import
Right
by
Merit
,
the
Word
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
that
Works
can
no
more
properly
be
called
Right
,
than
the
Evidence
of
Lands
or
Inheritance
are
called
the
Rights
thereof
,
as
sighifying
the
same
;
and
therefore
the
explicatory
Words
are
subjoined
,
and
may
enter
in
through
the
Gates
to
the
City
.
All
others
but
the
Romanists
that
bring
in
Works
to
the
Covenant
of
Grace
,
bring
them
in
as
the
Conditions
of
it
,
but
not
as
a
deserving
meritorious
Cause
,
much
less
as
a
superfluous
supererrogatory
Merit
,
seeing
Christ
hath
declared
so
clearly
,
that
the
first
and
great
Command
of
God
is
,
Thau
shait
love
the
Lord
thy
God
with
all
thy
Heart
,
with
all
thy
Soul
,
and
with
all
thy
Mind
;
to
which
Luke
adds
,
witth
all
thy
Strength
.
Can
any
Creature
do
more
than
this
Command
doth
require
?
which
doth
not
import
that
all
are
obliged
to
the
same
measure
,
but
according
to
their
several
Capacities
;
For
to
whom
much
is
given
,
of
them
much
is
required
.
(
3.
)
Nothing
can
be
more
apposite
to
take
off
that
Pretence
,
that
Remission
of
Sins
is
not
attributed
to
Works
,
but
only
the
Exaltation
of
Man
from
an
Animal
Life
,
such
as
Adam
had
in
his
Innocence
,
to
an
Angelical
Life
in
Heaven
,
than
where
it
is
said
,
Even
when
we
were
dead
in
Sin
,
hath
he
quickened
us
in
Christ
,
and
hath
raised
us
up
together
,
and
made
us
sit
together
in
Heavenly
Places
with
Christ
Jesus
.
What
a
pitiful
Pretence
is
it
,
that
by
the
Works
of
the
Law
are
only
meant
the
Mosaical
Law
,
including
Institutions
and
Ceremonies
,
when
Faith
is
said
to
justify
without
the
Works
of
the
Law
,
and
thereafter
Works
are
excluded
,
without
mention
of
any
particular
Law
;
all
Negatives
and
Exclusives
are
Universal
.
It
is
also
a
groundless
Pretence
to
bring
in
Works
to
the
Covenant
of
Grace
,
to
make
Men
more
diligent
in
Holiness
,
seeing
it
is
the
Evidence
of
true
Faith
,
ever
joined
with
it
in
Existence
,
tho
not
in
Concurrence
as
the
Terms
of
the
Covenant
on
Man's
part
;
for
the
habitual
Grace
of
Holiness
is
God's
part
given
in
Regeneration
,
which
even
Infants
must
have
.
I
do
not
think
it
a
convincing
Reason
against
Merit
,
as
it
is
against
Supererrogation
,
or
Super-Merit
,
that
no
Creature
can
merit
except
it
did
that
which
it
was
not
obliged
to
do
,
seeing
all
Creatures
are
indispensably
obliged
to
love
God
with
all
their
Strength
,
and
so
to
do
all
that
is
acceptable
in
his
Sight
:
For
then
God
should
only
have
Punitive
Justice
,
and
not
Premiative
Justice
,
by
proportionable
Rewards
,
which
yet
certainly
is
as
congruous
to
the
Divine
Perfections
as
the
other
.
To
him
that
hath
shall
it
be
given
.
Well
done
thou
good
and
faithful
Servant
,
thou
hast
been
faithful
in
a
few
things
,
I
will
make
thee
Ruler
over
many
things
.
There
are
indeed
two
kinds
of
Rewards
,
and
there
is
but
one
word
commonly
used
to
signify
both
.
The
one
is
a
Reward
proportioned
to
deserving
,
of
which
it
is
said
,
To
him
that
worketh
,
the
Reward
is
not
reckoned
of
Grace
,
but
of
Debt
.
Whence
it
is
clear
that
there
is
one
Reward
of
Debt
,
and
another
of
Grace
,
which
is
more
properly
to
be
called
a
Prize
,
or
a
Gratification
.
I
doubt
not
that
the
Exaltation
of
Adam
,
if
he
had
persisted
in
Integrity
,
from
an
Animal
to
an
Angelical
Life
,
and
the
Confirmation
of
him
and
his
Posterity
against
the
hazard
of
falling
,
was
a
Prize
far
above
the
Proportion
of
his
Merit
,
and
so
a
Reward
not
of
Debt
,
but
of
Grace
;
for
it
was
annexed
to
Perseverance
in
his
Innocence
,
not
to
any
high
degree
of
his
Attainments
,
and
was
lost
by
losing
his
Innocence
,
not
by
coming
short
of
such
a
degree
of
Holiness
.
How
impudently
insolent
is
it
then
for
any
sinful
Mortal
to
claim
Celestial
Glory
,
and
to
be
out
of
hazard
of
Misery
by
their
own
Merit
?
which
were
the
ground
of
the
most
excessive
boasting
;
for
then
they
might
say
that
God
had
given
them
nothing
that
he
could
have
withholden
.
These
are
all
the
ways
I
know
that
Men
pretend
to
ascribe
any
part
of
Salvation
to
their
own
good
Works
,
or
Holiness
,
whereof
the
last
is
the
worst
;
and
it
is
a
wonder
that
such
a
Multitude
of
People
,
after
so
great
Discoveries
of
its
Falshood
,
should
not
be
asham'd
to
own
and
urge
it
:
Many
of
them
at
their
Death
durst
not
adventure
on
that
ground
,
but
betook
themselves
to
the
Merits
of
Christ
alone
;
even
their
greatest
Champion
Bellarmine
,
to
whose
Merits
more
is
ascribed
in
the
Support
of
that
Church
,
than
to
the
greatest
Merits
of
the
most
mortified
Monks
:
but
they
are
necessitated
to
own
it
,
because
their
Church
hath
defined
it
as
an
Article
of
Faith
;
so
that
without
Shipwrack
of
Infallibility
,
which
is
the
Ground
and
Pillar
of
their
Church
,
they
cannot
part
from
it
.
There
are
other
Mistakes
and
Errors
about
the
Terms
of
the
Covenant
of
Grace
,
and
the
way
of
Man's
Salvation
,
even
of
those
that
admit
nothing
of
their
Works
,
but
who
ascribe
all
to
Faith
,
and
acknowledg
that
Faith
is
not
by
the
Power
of
Human
Nature
,
but
that
it
is
the
supernatural
Gift
of
God
.
Those
of
the
Augustan
Confession
,
and
the
Arminians
,
hold
that
Christ
hath
purchased
to
all
Mankind
a
Renovation
of
Nature
,
concreated
with
their
Souls
,
whereby
it
becomes
in
their
Power
to
repent
,
believe
and
be
holy
,
or
not
,
as
they
please
and
choose
:
And
that
these
Graces
are
not
given
to
every
Individual
at
the
time
of
their
Conversion
,
but
that
their
Election
is
by
God's
Fore-knowledg
,
that
they
will
make
use
of
that
Power
aright
,
which
God
hath
given
them
,
and
will
repent
,
believe
and
be
holy
at
their
Death
:
tho
during
their
Life
they
may
oftentimes
fall
from
all
these
Graces
;
yet
God
who
foresaw
these
would
not
fall
away
finally
,
did
elect
them
to
Glory
.
In
this
they
think
they
do
not
boast
,
because
this
Power
was
the
Gift
of
God
,
but
given
to
all
alike
,
which
therefore
they
call
universal
Grace
;
thereby
they
think
they
fall
neither
in
with
Pelagians
,
who
attribute
these
Powers
to
Human
Nature
,
nor
with
Papists
,
that
attribute
their
Salvation
to
their
own
good
Works
:
Yet
these
Opinions
are
abundantly
inconsistent
with
Revelation
of
the
way
of
God's
dealing
with
Man
,
and
even
with
Reason
.
They
are
very
clearly
inconsistent
with
the
Wisdom
of
God
,
who
doth
nothing
in
vain
:
Were
it
not
in
vain
to
give
Grace
to
the
greatest
part
of
Mankind
,
whom
God
knew
would
never
make
use
of
it
,
or
at
least
would
not
continue
in
it
,
but
finally
fall
from
him
?
Is
it
not
evidently
more
consonant
to
the
Wisdom
of
God
,
to
give
Grace
only
to
the
Elect
at
the
time
of
Conversion
?
Could
it
be
consistent
with
the
Wisdom
of
God
,
that
he
should
reconcile
with
,
and
accept
into
Favour
those
whom
he
knew
would
apostatize
and
desert
him
?
I
know
nothing
they
can
pretend
to
extricate
the
Wisdom
of
God
in
such
a
course
,
but
that
it
could
not
consist
with
God's
Justice
,
to
require
of
Creatures
that
which
were
impossible
for
them
to
perform
,
much
less
to
condemn
them
to
eternal
Punishment
for
that
which
was
impossible
;
and
therefore
both
the
Wisdom
and
Goodness
of
God
required
that
even
the
Damned
should
be
inexcusable
,
and
so
all
Mankind
behoved
to
be
put
in
a
Capacity
of
Salvation
,
if
not
by
the
natural
Powers
of
Man
in
Creation
,
at
least
by
superadded
Powers
after
the
Fall
.
But
there
is
no
necessity
to
infer
that
kind
of
universal
Grace
to
render
all
Mankind
capable
of
Salvation
,
and
to
make
the
Damned
inexcusable
.
It
is
sufficient
,
and
consonant
to
the
Word
of
God
,
that
Christ's
Merits
should
be
in
Value
sufficient
to
purge
away
the
Sins
of
the
whole
World
,
and
that
Grace
should
be
effectual
to
all
of
them
,
who
when
it
was
offered
to
them
did
not
reject
the
Offer
and
cleave
to
their
Sins
.
These
Men
ought
to
be
satisfied
,
that
through
Christ
there
is
an
universal
Grace
purchased
,
given
or
offered
,
and
refused
,
which
sufficiently
satisfieth
the
many
Expressions
in
Scripture
,
of
Christ's
dying
for
all
Men
,
yea
for
every
Man
,
and
for
the
Sins
of
the
World
.
That
pretended
insoluble
Argument
of
the
Arminians
,
That
must
be
true
which
every
Man
is
bound
to
believe
,
but
every
Man
is
bound
to
believe
that
Christ
died
for
him
,
because
God
commands
him
to
believe
in
Christ
,
which
therefore
obligeth
him
to
believe
;
therefore
it
is
true
that
Christ
died
for
every
Man
.
This
Argument
hath
been
a
great
Bugbear
which
hath
puzled
many
,
and
there
are
several
Answers
made
to
it
;
and
I
think
there
is
yet
a
better
Answer
than
I
have
hitherto
met
with
,
that
the
Fallacy
lies
in
this
,
that
there
is
not
a
Difference
made
between
a
Command
and
an
Invitation
or
Exhortation
,
to
do
that
to
which
the
Party
exhorted
is
not
obliged
,
but
whereby
a
great
Benefit
may
arise
upon
the
Performance
.
Such
is
the
Expression
of
Christ
,
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
give
you
Rest
to
your
Souls
;
which
is
only
an
Invitation
to
enter
into
the
Covenant
of
Grace
:
For
the
Nature
of
all
Covenants
is
,
that
the
Engagements
of
either
Party
must
be
voluntary
and
free
,
yea
even
in
the
Covenant
of
Works
,
(
as
hath
been
said
before
)
albeit
Innocence
by
Obedience
to
all
God's
Commands
was
an
indispensible
Duty
,
yet
Adam's
Engagement
superadded
thereto
was
voluntary
;
and
therefore
God
will
not
condemn
Sinners
because
they
have
not
imbraced
the
Offer
of
Grace
,
by
believing
,
as
the
Penalty
of
not
believing
,
but
will
only
exclude
them
from
the
Benefit
of
that
Covenant
,
because
they
did
not
assent
unto
it
,
and
will
punish
them
for
the
Transgressions
of
his
Laws
:
and
therefore
it
is
not
true
that
all
Men
are
obliged
to
believe
;
for
then
the
Damned
,
and
those
who
have
sinned
against
the
Holy
Ghost
were
obliged
to
believe
,
which
were
altogether
in
vain
,
neither
being
capable
of
Pardon
:
So
that
not
believing
in
God
through
Christ
for
Salvation
,
is
not
the
Cause
efficient
,
but
deficient
of
Damnation
.
It
will
further
appear
hereafter
,
how
Christ
the
second
Adam
hath
restored
what
the
first
Adam
lost
,
in
putting
every
Man
in
a
Capacity
to
be
saved
,
and
that
no
Man
should
be
damned
but
for
his
own
fault
,
which
is
the
Sentence
of
the
Synod
of
Dort
,
against
the
Rigor
of
which
the
Arminians
do
so
much
inveigh
.
There
is
no
necessity
to
recur
to
that
Answer
,
that
by
all
Men
is
meant
not
singula
generum
,
but
genera
singulorum
,
and
by
the
World
the
World
of
the
Elect
;
which
are
not
apt
to
convince
these
Men
,
that
the
whole
World
should
only
be
the
World
of
the
Elect
,
or
that
every
Man
should
be
every
kind
of
Men
,
or
that
this
Interpretation
will
quadrate
with
that
place
of
Scripture
,
Wilt
thou
by
thy
Meat
destroy
him
for
whom
Christ
died
?
And
the
Wicked
that
hear
and
contemn
the
Gospel
are
said
to
trample
under
foot
the
Son
of
God
.
When
Christ
saith
,
I
came
not
to
the
World
to
judg
the
World
,
but
to
save
the
World
;
by
the
World
cannot
be
meant
the
World
of
the
Elect
;
for
Christ's
coming
into
the
World
was
by
conversing
with
all
the
World
,
Elect
or
Reprobate
,
and
he
came
to
judg
all
the
World
,
both
Elect
and
Reprobate
,
tho
it
was
not
his
chief
End
in
coming
:
Therefore
the
World
he
came
to
save
must
be
so
also
understood
of
all
,
relating
to
the
World
he
came
into
,
which
is
solidly
and
sharply
prosecuted
by
the
eminently
learned
Monsieur
Claud
in
his
Posthumous
Works
upon
the
Priestly
Office
of
Christ
.
It
cannot
be
thought
that
the
strongest
Asseveration
of
God
,
As
I
live
I
delight
not
in
the
Death
of
a
Sinner
,
but
rather
that
he
should
repent
and
be
saved
,
were
only
to
be
restrained
to
the
Elect
,
or
genera
singulorum
;
or
that
it
is
the
Will
of
God
that
all
Men
should
be
saved
,
which
is
not
meant
properly
of
the
Will
of
God
,
which
can
never
be
ineffectual
,
but
of
the
Pleasure
of
God
:
for
it
is
not
said
actively
it
is
the
Will
of
God
to
save
all
Men
,
but
that
it
is
the
Will
of
God
they
should
be
saved
;
that
is
,
it
would
be
pleasing
to
him
if
they
were
all
and
every
one
saved
,
by
their
accepting
the
Offer
of
Grace
,
or
not
rejecting
it
.
But
that
way
is
only
distinguishable
from
Pelagianism
by
a
Notion
not
warranted
by
the
Word
of
God
:
For
if
the
Pelagians
have
not
said
,
I
am
sure
they
might
say
,
that
by
the
Powers
of
Nature
they
meant
nothing
else
,
but
that
Power
which
every
Man
hath
by
his
Creation
and
his
Birth
;
and
might
say
that
those
Powers
Adam
had
were
by
the
free
Gift
of
God
,
so
that
there
were
no
more
ground
to
glory
in
the
one
way
than
in
the
other
.
I
do
not
doubt
but
many
of
these
Men
abhor
Pelagianism
,
which
makes
me
always
hope
that
there
may
be
a
Reconciliation
between
these
and
other
Protestants
,
which
are
commonly
called
Reformed
.
If
all
Mankind
had
a
Power
to
believe
,
as
much
as
they
have
a
Power
to
reason
or
choose
,
What
ground
is
there
to
distinguish
the
one
Power
from
the
other
?
But
if
Men
cannot
believe
when
they
will
,
but
when
the
Spirit
of
God
hath
in
their
Conversion
given
them
new
Powers
or
Faculties
,
or
at
least
sincerely
offered
them
,
and
would
put
them
in
their
Power
if
they
will
not
reject
them
.
There
is
a
clear
and
manifest
Difference
between
natural
and
supernatural
Acts
,
or
between
Nature
and
Grace
,
that
Grace
must
have
a
new
Power
given
freely
at
Conversion
,
whereby
the
converted
are
enabled
to
repent
,
and
believe
:
in
respect
of
this
Power
Christ
saith
,
Without
me
ye
can
do
notbing
,
which
is
not
spoken
as
to
natural
Powers
;
and
by
this
Power
the
Apostle
saith
,
I
can
do
all
things
by
him
that
strengtheneth
me
;
for
of
him
we
have
both
to
will
and
to
do
.
That
way
doth
not
only
derogate
from
the
Grace
of
God
,
but
from
the
Happiness
of
Creatures
;
for
thereby
it
is
impossible
that
any
Creature
can
be
certain
of
their
continuance
in
their
Integrity
,
or
in
the
Favour
of
God
,
not
only
in
this
Life
,
but
even
in
Heaven
.
For
if
their
free
Will
can
bring
them
into
God's
Favour
when
they
please
,
or
lose
it
when
they
please
in
this
Life
,
(
as
they
do
acknowledge
)
what
have
they
to
secure
them
against
the
like
in
the
next
Life
?
Will
they
be
more
glorious
than
the
Devils
were
before
they
fell
?
Yet
their
free
Will
carried
them
from
that
Estate
.
But
if
God
do
confirm
the
Elect
Angels
and
Saints
that
they
shall
never
fall
,
certainly
it
is
not
only
possible
,
but
sutable
for
him
so
to
do
towards
those
that
in
this
Life
he
receives
into
his
Favour
by
the
Covenant
of
Grace
.
What
then
can
induce
them
to
deny
themselves
,
and
all
others
one
of
the
most
glorious
Pearls
of
the
Christian
Crown
,
the
Perseverance
of
Saints
?
when
Christ
hath
said
,
That
no
Man
can
pluck
his
Sheep
out
of
his
Hand
;
and
God
hath
said
,
That
whom
he
loves
,
he
loves
unto
the
end
.
Or
,
why
are
we
bidden
to
make
sure
our
own
Salvation
?
Why
is
a
Plerophory
,
or
full
assurance
of
Salvation
held
forth
in
Scripture
,
if
these
be
unattainable
in
this
Life
?
It
is
a
pitiful
Evasion
,
that
Men
may
be
sure
they
have
Grace
,
but
not
sure
they
will
keep
it
;
for
the
Assurance
relates
not
to
Grace
,
but
to
Glory
and
Salvation
.
It
is
true
,
If
the
righteous
Man
depart
from
his
Righteousness
,
it
shall
be
remembred
no
more
.
But
it
is
as
true
,
that
the
gracious
God
who
freely
gave
Righteousness
,
will
not
suffer
the
Righteous
to
depart
from
it
,
either
in
this
Life
or
that
which
is
to
come
.
There
is
another
way
of
universal
Grace
maintained
by
some
of
those
of
the
Augustan
Confession
,
and
it
seems
to
be
so
held
in
the
Liturgy
of
the
Church
of
England
,
that
Grace
is
given
to
all
who
are
baptized
at
the
time
of
their
Baptism
.
The
Church
of
Rome
excludes
all
from
Mercy
and
Glory
,
that
are
not
actually
baptized
,
tho
they
give
them
a
more
easy
Quarter
,
which
they
call
Limbus
Infantum
,
than
those
of
riper
Age
;
and
certainly
they
must
place
Idiots
there
as
well
as
Infants
:
yet
they
are
more
cruel
that
condemn
these
Infants
and
Idiots
to
eternal
Torment
.
No
Protestant
excludes
Salvation
by
the
want
of
Baptism
,
and
none
of
them
do
include
Salvation
by
Baptism
,
but
only
Regeneration
;
nor
do
they
hold
that
that
Regeneration
doth
always
,
or
for
the
most
part
continue
,
but
that
these
Infant-Saints
may
fall
away
;
yet
all
that
die
in
Infancy
must
be
saved
,
for
they
cannot
fall
away
.
The
Liturgy
saith
,
we
do
not
doubt
that
all
that
are
baptized
are
truly
regenerate
,
which
I
would
rather
interpret
as
a
Presumption
in
the
Judgment
of
Charity
than
as
a
positive
Assertion
in
the
Judgment
of
Verity
:
As
if
one
saw
a
Man
of
Age
giving
Signs
of
his
Belief
baptized
,
said
,
I
doubt
not
this
Man
is
regenerate
;
yet
some
of
the
Learned
understand
it
otherwise
,
who
yet
are
not
for
amissible
Grace
,
and
therefore
perplex
themselves
,
indeavouring
to
invent
a
Sacramental
Grace
of
Regeneration
,
being
conditional
upon
Faith
at
the
time
of
Discretion
.
The
Papists
are
more
puzled
to
clear
how
the
Water
of
Baptism
regenerates
;
for
they
think
it
not
enough
that
God
hath
promised
to
regenerate
all
at
that
time
,
but
they
hold
that
the
Water
sacramentally
used
doth
it
,
opere
operato
,
by
a
Power
given
it
by
God
.
I
know
no
reason
to
confirm
this
Opinion
:
it
is
true
,
Christ
saith
,
Except
a
Man
be
born
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
This
would
exclude
all
that
were
not
baptized
from
Heaven
,
if
there
the
Kingdom
of
God
signified
Heaven
,
which
none
hold
but
Papists
:
And
therefore
many
by
the
Kingdom
of
Heaven
understand
the
Christian
Church
,
as
it
must
be
understood
in
several
other
places
;
so
that
the
meaning
will
be
,
no
Man
can
be
a
Member
of
the
visible
Church
,
but
he
that
is
,
or
is
rationally
supposed
to
be
regenerated
by
the
Spirit
of
God
,
and
likewise
consecrated
to
God
by
Baptism
:
So
that
it
is
of
the
same
import
with
these
words
,
Whosoever
shall
believe
and
be
baptized
,
shall
be
saved
.
The
joining
of
Water
to
the
Spirit
,
can
no
more
infer
the
necessity
of
Water
,
than
of
Fire
,
which
is
elsewhere
joined
to
the
Spirit
.
It
is
from
this
Opinion
(
tho
without
Warrant
)
that
Baptism
is
called
the
Laver
of
Regeneration
,
because
a
Laver
imports
Washing
,
but
Regeneration
is
to
be
attributed
to
the
sanctifying
of
the
Spirit
;
the
Baptized
are
consecrated
by
the
Water
of
Baptism
,
not
as
antecedent
to
Regeneration
,
but
more
frequently
consequent
thereto
.
I
see
no
reason
to
prove
Baptism
to
be
a
converting
Ordinance
,
but
the
quite
contrary
in
the
very
Institution
of
it
.
He
that
believeth
and
is
baptized
,
shall
be
saved
:
So
that
there
is
no
warrant
to
baptize
any
but
such
as
in
the
Judgment
of
Charity
may
be
accounted
Believers
,
either
by
actual
or
habitual
Faith
:
Therefore
Baptism
doth
not
confer
the
Grace
of
believing
,
nor
hath
God
shown
that
he
will
ordinarily
confer
that
Grace
at
Baptism
.
This
is
much
confirmed
by
Circumcision
,
which
was
the
Seal
of
the
Covenant
,
which
could
not
be
meant
of
the
actual
sealing
and
confirming
,
which
was
in
every
circumcised
Person
;
for
it
were
inconsistent
with
the
Wisdom
of
God
to
have
designed
a
Seal
for
that
use
which
were
only
applicable
to
Men
,
and
not
to
Women
:
But
it
was
a
Seal
confirming
that
Society
in
which
it
was
used
,
to
be
the
Society
wherein
ordinarily
the
Covenant
of
Grace
was
to
be
found
;
as
it
was
also
the
solemn
Inauguration
and
Entry
into
the
Church
,
so
is
Baptism
,
which
is
now
the
solemn
Entry
into
the
Christian
Church
,
and
is
in
place
of
Circumcision
;
and
therefore
the
Anabaptists
have
no
just
ground
to
scruple
at
the
baptizing
of
Infants
born
to
be
Members
of
the
Church
,
which
have
not
only
a
presumptive
inward
Holiness
,
but
a
federal
Holiness
,
or
such
a
Holiness
as
all
things
consecrated
to
God
have
;
much
more
Children
consecrated
by
the
Members
of
the
Church
,
and
dedicated
to
God
by
their
Parents
,
or
in
case
of
their
Death
or
Incapacity
,
by
their
nearest
Relations
,
or
even
by
others
,
from
the
presumptive
Will
of
their
Parents
.
I
see
no
Warrant
for
any
under
the
pretence
of
being
God-fathers
or
Godmothers
,
to
baptize
the
Children
of
Infidels
,
tho
they
were
in
their
Power
.
All
these
ways
of
general
and
amissible
Grace
do
much
incroach
upon
the
Wisdom
of
God
:
Why
should
he
give
Grace
to
so
many
who
he
knew
would
not
make
use
of
it
,
were
not
that
Grace
in
vain
?
But
if
Grace
be
given
always
and
effectually
at
the
time
of
Conversion
,
it
is
both
sufficient
and
quadrant
with
the
Wisdom
of
God
,
who
doth
nothing
in
vain
.
It
will
breed
no
Difficulty
,
that
God
calleth
many
whom
he
doth
not
choose
,
because
that
is
necessary
to
put
them
in
a
possibility
of
Salvation
,
and
to
render
those
inexcusable
that
do
refuse
it
:
But
to
give
actual
Grace
to
those
who
would
throw
it
away
,
were
to
cast
Pearls
before
Swines
.
All
these
ways
of
conceiving
the
Covenant
of
Grace
,
and
the
Divine
Dispensations
of
Election
and
Reprobation
,
shew
,
that
generally
Christians
agree
,
that
it
is
an
eminent
part
of
the
amiable
Aspect
of
God
,
that
he
hath
put
no
Rational
Creature
under
the
Necessity
of
Damnation
;
tho
most
Part
do
overdo
,
holding
more
than
what
is
necessary
or
convenient
for
that
Effect
.
There
can
be
nothing
more
clear
,
and
there
is
nothing
more
inculcated
in
Scripture
,
than
that
the
Way
of
Salvation
is
by
the
way
of
Covenant
,
which
implies
in
its
Nature
mutual
Prestations
of
the
Parties
covenanting
towards
each
other
,
but
doth
not
imply
that
these
Prestations
must
be
of
equal
Value
,
or
of
any
Merit
,
but
that
the
Force
of
the
Covenant
is
from
the
Engagement
of
the
Covenanters
,
by
their
Choice
and
Consent
,
both
as
to
the
Matter
and
Manner
.
There
be
Covenants
where
the
Performances
are
of
equivalent
Value
,
deserving
each
other
:
but
it
were
Arrogance
enough
for
Adam
to
have
thought
the
Covenant
of
Works
were
such
;
and
it
were
Insolence
to
imagine
the
Covenant
of
Grace
to
be
such
.
As
in
the
Covenant
of
Works
there
were
two
Branches
.
a
Covenant
between
God
and
Adam
,
for
himself
and
his
Posterity
,
and
if
he
had
stood
,
there
behoved
to
have
been
a
Covenant
between
God
and
each
of
his
Elect
Posterity
,
particularly
for
himself
:
The
Word
makes
it
appear
to
be
so
in
the
Covenant
of
Grace
,
the
Father
did
covenant
with
the
Son
(
foreknowing
Adam's
Fall
)
to
become
the
second
Adam
,
to
restore
and
exceed
that
which
was
known
the
first
would
lose
,
by
assuming
the
Nature
of
the
first
Adam
,
and
with
it
not
only
performing
that
,
in
which
Adam
failed
,
by
not
continuing
in
Integrity
,
performing
the
whole
Will
of
God
,
and
thereby
putting
all
Mankind
in
a
nearer
Capacity
to
Blessedness
,
than
Adam
had
done
,
tho
he
had
stood
;
for
there
is
no
ground
to
think
his
Posterity
would
have
been
confirmed
without
their
own
Trial
,
more
than
he
;
but
the
second
Adam
put
not
only
all
Mankind
out
of
the
Necessity
of
Misery
,
but
it
became
effectual
unto
all
,
so
far
as
it
was
congruous
to
the
Divine
Perfections
,
which
could
not
admit
of
Reconciliation
with
Sinners
cleaving
to
their
Sin
,
or
of
those
who
partaking
of
Divine
Illumination
,
and
of
the
Tastes
of
the
Powers
of
the
World
to
come
,
should
despightfully
hate
the
Spirit
,
the
Worker
of
these
.
All
the
rest
of
Mankind
(
as
the
Father
foreknew
them
,
and
predestinated
them
to
be
conformed
to
the
Son
,
so
)
the
Son
undertook
effectually
to
redeem
them
,
and
glorify
them
,
and
the
Holy
Ghost
to
call
them
,
sanctify
and
preserve
them
.
The
second
Adam
did
undertake
yet
much
more
than
the
First
,
to
satisfy
the
Justice
,
and
manifest
the
Purity
of
God
,
more
than
if
all
Mankind
had
perished
.
This
Branch
of
the
Covenant
of
Grace
is
compleat
as
to
the
Elect
,
that
could
not
through
Incapacity
covenant
for
themselves
;
but
those
that
could
,
were
to
have
the
Offer
of
the
Covenant
of
Grace
made
to
them
by
their
Vocation
,
tho
not
to
all
,
in
equal
Fulness
and
Clearness
.
It
was
not
sutable
to
the
Wisdom
of
God
,
that
those
who
rejected
the
first
Operations
of
the
Spirit
,
intimating
to
them
that
they
were
Sinners
,
deserving
Exclusion
from
God's
Favour
,
and
yet
that
God
was
merciful
to
Penitents
,
and
would
make
them
Holy
and
Happy
,
if
they
did
not
obstinately
cleave
to
their
Sins
,
and
reject
that
Motion
;
but
in
the
rest
,
and
even
in
some
of
these
Rejecters
God
carrieth
on
the
Work
of
Sanctification
and
Salvation
in
his
own
Way
,
bringing
such
to
the
Light
of
the
Gospel
,
or
the
Light
of
the
Gospel
to
them
,
and
opening
their
Eyes
to
see
the
Wonders
of
his
Law
,
and
to
discern
spiritual
Things
,
and
giving
them
the
Inclination
to
accept
of
the
Offer
of
the
Covenant
of
Grace
,
and
to
enter
in
it
for
themselves
,
by
that
saving
Act
of
Faith
,
which
is
all
their
Part
in
the
Covenant
of
Grace
.
Of
this
we
have
two
eminent
Examples
in
Scripture
,
the
one
Personal
,
the
other
National
,
by
Miracles
manifested
to
the
two
great
Apostles
Peter
and
Paul
.
That
of
Peter
was
from
Cornelius
,
who
neither
was
a
Jew
nor
a
Proselyte
,
but
was
come
the
Length
of
natural
Religion
,
to
worship
only
the
one
God
,
to
whom
an
Angel
was
sent
from
God
,
to
show
him
how
he
should
worship
the
true
God
aright
.
The
other
was
by
a
Vision
to
the
Apostle
Paul
,
of
a
Man
of
Macedonia
,
beseeching
him
to
go
to
that
People
to
help
them
,
who
(
for
ought
doth
appear
)
were
then
Heathens
.
It
doth
not
suffice
to
a
distinct
Knowledg
of
the
Covenant
of
Grace
,
to
know
that
by
Faith
we
are
saved
:
but
those
who
have
Capacity
,
ought
to
enquire
what
that
Faith
is
;
whether
it
be
the
Habit
of
Faith
,
or
an
Act
of
Faith
;
whether
it
be
a
special
Act
of
Faith
,
and
what
that
is
;
whether
it
be
one
single
Act
only
,
or
if
to
be
renewed
;
and
whether
it
be
saving
by
any
thing
in
itself
,
and
if
we
may
perceive
any
Consideration
why
God
made
that
Act
of
Faith
Man's
Part
of
the
Covenant
,
rather
than
any
other
.
As
to
the
first
Point
,
to
have
Faith
,
and
to
believe
,
are
used
as
equivalent
Terms
,
both
in
common
Use
and
in
the
Scripture
,
but
in
a
great
Latitude
;
for
to
believe
doth
oftentimes
signify
a
Judgment
of
the
Truth
of
any
Proposition
:
Men
do
believe
,
that
is
they
think
likely
or
probable
,
whatever
the
Ground
of
their
Opinion
be
;
but
more
strictly
,
Belief
is
taken
for
a
Judgment
,
which
hath
for
its
Motive
the
Perfections
of
some
Person
expressing
it
,
endued
with
such
Perfections
as
may
warrant
an
Assent
,
without
any
other
Reason
.
That
Person
must
be
a
vertuous
Person
,
from
whose
Actings
it
appears
,
that
he
doth
own
the
Principles
of
Morality
,
and
hath
no
Tentation
to
fail
in
the
Application
of
them
in
that
Point
;
so
not
only
a
Liar
,
but
a
vitious
Person
,
or
one
in
Necessity
,
or
biassed
by
Favour
or
Hatred
,
in
Prudence
is
not
a
credible
Person
:
or
if
the
Matter
be
that
which
is
not
the
particular
Object
of
that
Sense
,
which
he
hath
in
Vigour
,
it
is
but
a
Matter
of
Opinion
.
Faith
upon
account
of
credibility
is
to
be
attributed
to
God
alone
absolutely
,
who
can
neither
be
ignorant
,
err
,
be
biassed
,
mistaken
or
deceived
;
and
is
Infinite
in
moral
Perfection
.
Creatures
may
also
be
trusted
in
defferent
Degrees
,
according
to
the
Moment
of
the
Matter
:
But
no
Man
ought
to
trust
any
Creature
,
as
to
the
Necessaries
of
his
Salvation
,
but
God
alone
immediately
,
or
by
Mediation
of
those
that
have
his
evident
Credentials
.
This
kind
of
Faith
is
a
Prerequisite
to
the
Covenant
of
Grace
,
but
no
Part
of
it
.
For
the
Devils
do
thus
believe
and
tremble
,
they
know
God
to
be
certainly
true
,
and
that
all
he
expresseth
is
true
,
whatever
improbability
might
arise
against
it
.
There
is
yet
a
stricter
Sense
of
Believing
,
or
Faith
whereby
one
expects
good
from
another
,
when
it
is
sutable
to
him
to
give
or
do
it
,
and
to
the
other
to
receive
it
:
In
this
Sense
we
do
not
say
,
one
believeth
another
,
but
he
believeth
in
him
,
he
trusteth
to
him
,
he
leans
,
relies
and
rests
upon
him
.
The
Object
of
this
Faith
is
Faithfulness
.
It
doth
not
arise
alone
upon
the
Veracity
or
Truth
of
the
Person
trusted
,
but
requires
many
other
Perfections
,
that
he
be
Benign
and
Gracious
,
that
he
be
Powerful
and
Plentiful
,
as
to
that
wherein
he
is
trusted
.
It
does
not
require
his
Promise
,
which
would
make
the
thing
expected
an
Act
of
Justice
,
but
the
Excellency
of
his
Nature
;
so
Creatures
may
and
do
trust
to
Creatures
according
to
their
Perfections
.
A
Secret
may
be
trusted
to
a
faithful
Person
,
tho
neither
Powerful
nor
Rich
;
and
if
Experience
hath
shown
him
to
be
trusty
,
it
will
be
a
Confidence
without
all
doubt
,
he
is
plentiful
in
Capacity
to
forbear
to
reveal
a
Secret
,
he
loses
nothing
by
keeping
it
.
To
another
a
Man
may
trust
his
Money
without
Writ
or
Witness
,
if
he
know
him
to
be
Vertuous
,
tho
he
were
Poor
,
much
more
if
he
be
Rich
,
and
so
under
no
Tentation
to
abuse
his
Trust.
And
it
were
but
a
Folly
to
require
a
Promise
to
restore
,
for
there
being
no
Means
of
Proof
,
he
might
as
safely
violate
his
Promise
as
his
Faithfulness
,
and
would
think
himself
less
trusted
or
obliged
.
It
is
Indiscretion
first
to
relate
a
Matter
,
and
then
to
say
it
is
a
Secret
,
or
to
require
Secrecy
,
because
he
that
accepts
the
Trust
should
do
it
freely
:
his
Promise
may
oblige
him
to
keep
it
close
,
but
not
his
Faithfulness
,
unless
it
be
first
told
him
that
there
is
to
be
revealed
a
Secret
to
him
,
which
he
may
lawfully
keep
close
,
that
he
may
forbid
the
discovery
if
he
will
not
lie
under
that
Obligation
of
trust
.
He
that
is
pursued
or
searched
after
for
his
Life
,
if
he
be
not
able
to
defend
himself
,
tho
he
have
no
Relation
or
Confident
near
him
,
he
will
run
for
shelter
to
the
most
vertuous
and
fit
Person
,
that
without
Fault
may
cover
him
.
In
all
these
there
is
Trust
,
but
without
any
Promise
or
Paction
.
There
are
some
things
which
no
Man
with
prudence
can
believe
in
any
Creature
,
because
no
Creature
can
have
Power
to
give
all
things
that
another
may
need
.
God
alone
is
absolutely
Faithful
,
for
he
is
Alsufficient
,
he
is
boundlesly
Benign
,
he
cannot
have
any
thing
less
by
whatever
he
can
give
;
yet
his
Faithfulness
doth
not
require
,
that
he
should
give
,
or
do
any
thing
to
any
,
but
what
is
congruous
for
him
to
give
and
them
to
receive
.
It
were
very
incongruous
for
him
to
give
Grace
or
Glory
to
one
,
who
knowing
him
,
or
tasting
of
his
heavenly
Power
,
did
hate
him
with
Despite
.
He
doth
much
Good
by
his
Bounty
,
respecting
nothing
in
the
Object
,
but
its
Capacity
to
receive
;
much
more
by
his
Mercy
and
Compassion
upon
the
Miserable
;
but
most
of
all
to
those
that
trust
in
him
,
and
expect
from
him
.
This
is
by
his
Faithfulness
,
the
others
are
by
his
Mercy
and
Benignity
.
The
Weakness
of
Creatures
hath
made
him
not
only
Promise
but
Swear
,
yet
it
is
Indiscretion
to
urge
him
upon
his
Oath
,
or
even
upon
his
Promise
,
where
his
Faithfulness
were
sufficient
.
No
other
can
give
Grace
or
Glory
but
he
,
and
those
may
be
trusted
for
,
by
all
that
did
not
hate
him
,
or
did
cleave
to
their
Sins
,
and
refuse
to
become
Holy
,
and
there
is
no
Foundation
of
Distinction
of
one
Man
from
another
.
In
this
Case
he
needs
not
enquire
whether
he
be
elected
and
contained
in
the
Covenant
between
the
Persons
of
the
Trinity
.
It
were
impossible
for
him
to
know
that
immediately
,
but
only
by
consequence
from
a
true
and
lively
Faith
working
by
Love
,
purifying
the
Heart
,
tho
then
Considence
and
Assurance
that
it
was
true
and
saving
Faith
,
not
Presumption
,
may
be
inferred
from
a
Holy
Life
.
Faith
in
this
Sense
is
the
Christian
Vertue
next
in
Excellency
to
Love
;
and
as
Love
makes
the
Pleasure
and
Glory
of
God
the
last
End
,
so
Faith
gives
the
Resolution
for
pursuing
all
the
Means
towards
that
End
,
and
towards
the
next
subordinate
End
,
the
Tranquillity
of
the
Mind
,
trusting
in
God
for
Direction
in
all
the
Means
towards
these
Ends
;
that
as
the
natural
Man
trusts
to
,
and
rests
on
natural
Means
for
obtaining
his
Ends
,
so
the
spiritual
Man
trusts
to
,
and
depends
upon
the
Conduct
of
the
Holy
Ghost
,
by
supernatural
Means
especially
.
Therefore
the
Apostle
Paul
saith
,
and
gives
warrant
to
all
who
walk
Christianly
to
say
,
The
Life
that
I
now
live
,
is
by
the
Faith
in
the
Son
of
God
;
who
loved
me
,
and
gave
himself
for
me
.
The
second
Point
proposed
,
is
whether
that
Faith
which
is
Man's
Part
in
the
Covenant
of
Grace
,
be
the
Habit
of
Faith
,
or
any
one
or
more
Acts
of
that
Habit
,
In
which
I
conceive
it
is
very
clear
,
that
a
Covenant
cannot
be
entered
and
continued
by
an
Habit
,
but
it
doth
necessarily
require
an
Act
of
the
Will
;
tho
it
is
true
,
that
the
Habit
of
Faith
is
more
universally
necessary
to
Salvation
,
than
that
Act
of
Faith
,
by
which
Men
come
into
the
Covenant
of
Grace
:
For
Infants
come
into
that
Covenant
by
Regeneration
,
when
the
Habits
of
Grace
are
infused
in
their
Souls
,
as
they
and
all
the
Elect
were
undertaken
for
in
that
Branch
of
the
Covenant
of
Grace
,
which
from
Eternity
was
among
the
Persons
of
the
Blessed
Trinity
.
Yet
they
could
not
be
said
to
be
actually
in
the
Covenant
,
till
they
were
not
only
made
Creatures
,
but
also
new
Creatures
by
Regeneration
,
and
Sanctification
of
the
Spirit
.
It
is
a
needless
Curiosity
to
enquire
whether
they
exert
any
Acts
of
that
Habit
in
this
Life
.
It
is
said
that
at
the
Salutation
of
the
Blessed
Virgin
to
Elizabeth
,
the
Child
in
her
Womb
did
spring
for
Joy
;
but
whether
the
Springing
of
the
Child
was
from
his
or
her
Joy
,
is
not
necessary
to
determine
.
I
doubt
not
but
the
Soul
of
an
Infant
is
capable
to
act
its
imbred
Principles
,
if
it
could
perceive
the
Objects
thereof
;
but
it
is
so
delighted
in
that
tender
Case
to
which
it
is
wedded
,
that
it
can
think
of
nothing
else
,
as
Experience
shews
of
all
Men
when
in
extream
Passions
,
their
Souls
can
think
of
nothing
but
of
the
Object
of
these
Passions
:
Nor
do
I
doubt
,
but
God
may
so
far
manifest
himself
to
an
Infant
's
Soul
,
as
to
give
it
great
Joy
;
but
as
there
is
no
Necessity
,
so
there
is
no
Probability
that
such
Souls
should
enter
in
Covenant
,
tho
it
be
most
congruous
to
the
Divine
Perfections
,
and
to
the
Way
God
hath
chosen
,
that
all
that
are
capable
should
actually
enter
into
a
Covenant
with
God
at
their
Conversion
.
When
it
is
said
,
Without
Faith
it
is
impossible
to
please
God
,
I
do
rather
think
that
by
Faith
Acts
are
meant
,
rather
than
the
Habit
;
albeit
the
new
Creature
by
the
Habit
be
pleasant
to
God
,
yet
not
as
an
Act
,
but
as
a
Quality
:
whereas
to
please
,
signifies
an
Act
pleasing
,
and
so
it
must
relate
to
those
that
are
capable
to
covenant
with
God
,
in
relation
to
whom
all
Directions
and
Instructions
in
the
World
,
are
to
be
understood
.
I
am
not
moved
by
this
Objection
,
that
if
the
Covenant
of
Grace
be
entered
by
an
Act
of
Faith
,
Children
and
Idiots
must
either
be
excluded
from
the
Covenant
of
Grace
,
or
there
must
be
a
different
Way
of
saving
Children
,
and
Men
of
Discretion
,
and
a
different
Covenant
of
Grace
for
Children
:
For
it
is
beyond
question
,
that
God's
Way
with
Children
and
Idiots
is
different
from
his
Way
with
others
,
and
that
the
Rules
and
Directions
revealed
in
Scripture
,
relate
only
to
those
of
Discretion
,
capable
of
them
.
So
the
Apostle
in
determining
Man's
Part
of
the
Covenant
of
Grace
,
opposeth
the
hearing
of
Faith
unto
Works
,
and
saith
likewise
,
How
can
they
believe
,
unless
they
hear
?
Which
neither
relateth
to
,
nor
is
exclusive
of
Children
from
the
Covenant
of
Grace
,
yet
the
Covenant
of
Grace
is
one
for
all
,
the
Son
having
covenanted
from
Eternity
for
all
the
Elect
,
to
bring
them
into
the
Covenant
of
Grace
by
Regeneration
,
exerted
according
to
their
Capacity
,
by
actual
believing
of
those
,
who
are
capable
so
to
act
,
which
also
is
an
Evidence
that
the
Act
of
Faith
is
not
saving
by
any
thing
absolutely
necessary
in
it self
,
but
by
the
free
Choice
and
Institution
of
God
.
The
third
Point
proposed
,
is
what
Act
of
Faith
that
is
,
by
which
Men
enter
into
the
Covenant
of
Grace
,
and
which
is
their
Part
of
the
Covenant
.
Many
hold
it
to
be
a
Perswasion
of
the
covenanting
Person
,
that
Christ
died
for
him
,
whereby
it
must
be
an
Act
of
the
Understanding
:
but
I
see
not
how
that
can
hold
,
for
covenanting
must
be
by
an
Act
of
the
Will
,
promising
or
otherwise
performing
the
Covenanter's
Part
,
which
is
oftentimes
in
the
one
Party
no
more
than
an
Acceptance
;
as
in
a
Trust
or
Commission
,
the
one
Party
gives
the
Trust
or
Commission
,
which
doth
make
no
Covenant
,
but
an
Offer
;
but
when
the
other
Party
accepts
,
then
the
Contract
is
compleat
,
and
the
Accepter
is
thereby
bound
to
follow
the
Trust
and
Commission
,
and
make
an
Account
,
and
the
Giver
is
obliged
to
refund
the
Expences
.
Albeit
Contracts
be
by
mutual
Consent
,
and
that
Consent
signifies
to
have
the
same
Thought
,
yet
?
Agreement
in
one
Mind
makes
no
more
a
Covenant
,
than
when
two
are
of
one
Opinion
in
Contemplation
;
but
a
Covenant
is
ever
somewhat
practicable
,
and
therefore
tho
Acts
of
Understanding
precede
,
the
Covenant
it self
is
by
Acts
of
the
Will
.
The
Description
of
saving
Faith
by
Perswasion
,
is
but
by
a
Consequent
,
which
ought
to
be
endeavoured
by
all
,
yet
is
not
attained
by
all
;
for
many
are
in
the
Covenant
of
Grace
,
that
come
not
the
Length
of
Perswasion
that
Christ
died
effectually
for
them
,
and
that
thereby
they
are
reconciled
to
God
,
and
shall
be
saved
;
for
tho
they
were
perswaded
that
Christ
died
for
all
and
every
Man
,
that
would
import
nothing
to
saving
Faith
;
for
it
were
much
more
evident
that
the
Effect
of
Christ's
Death
for
all
Men
were
not
the
same
,
seeing
so
many
trample
under
Foot
the
Blood
of
the
Covenant
,
and
so
few
are
saved
.
Therefore
no
Man
hath
just
Ground
to
be
perswaded
that
Christ
died
effectually
for
him
,
or
with
Intention
to
make
him
holy
and
happy
,
or
any
further
than
to
put
him
in
a
Condition
to
be
holy
and
happy
,
if
he
himself
did
not
hinder
it
.
Therefore
tho
believing
in
Christ
were
not
only
proposed
to
all
,
but
imposed
on
all
as
a
Duty
,
yet
it
is
only
a
Duty
in
the
Order
God
hath
imposed
it
;
to
wit
,
that
all
Men
should
consider
their
sinful
natural
Estate
,
and
that
the
just
Reward
of
Sin
would
be
eternal
Death
without
Repentance
,
which
none
could
escape
who
cleaved
to
any
kind
of
Sin
,
and
hated
to
be
reformed
;
and
that
therefore
they
should
be
willing
and
endeavour
to
be
reformed
,
and
use
the
Means
appointed
by
God
for
that
End
,
and
should
throw
themselves
upon
God's
Mercy
through
Christ's
Merit
,
if
thereby
they
found
that
the
delighting
in
Sin
,
(
in
those
Kinds
especially
which
did
most
easily
beset
them
)
did
cease
,
and
that
the
Love
to
,
and
Delight
in
God
,
did
in
some
measure
take
Place
:
But
to
think
to
reach
the
highest
Step
of
the
Scale
per
Saltum
,
were
altogether
without
warrant
,
unless
it
were
extraordinary
,
as
in
Paul's
Conversion
.
Paul
to
the
Romans
gives
the
true
Warrants
of
that
Perswasion
;
As
many
as
are
led
by
the
Spirit
are
the
Sons
of
God
.
The
Spirit
it self
beareth
Witness
with
our
Spirit
,
that
we
are
the
Children
of
God
;
and
if
children
,
then
Heirs
,
Heirs
of
God
,
and
Joint-Heirs
with
Christ
.
Hence
it
is
evident
,
how
little
Moment
is
in
that
Arminian
Quibble
so
much
magnified
by
them
,
that
Christ
must
have
died
for
all
Men
,
because
all
Men
are
bound
to
believe
he
died
for
them
.
We
must
therefore
yet
enquire
the
particular
Convenanting
Act
of
Faith
,
which
being
so
necessary
,
is
many
Ways
expressed
and
set
forth
in
Scripture
,
that
it
may
be
reached
by
several
Capacities
;
it
is
called
a
Looking
to
Christ
for
Salvation
,
Look
unto
me
all
ye
Ends
of
the
Earth
,
and
be
saved
.
A
turning
to
God
;
Turn
ye
,
turn
ye
,
for
why
will
you
die
O
House
of
Israel
?
A
coming
to
Christ
;
Come
unto
me
all
ye
that
are
weary
and
heavy
ladened
,
and
I
will
give
you
rest
to
your
Souls
.
And
to
the
Refractory
it
is
said
;
Ye
will
not
come
to
me
that
ye
may
have
Life
.
A
drawing
near
to
God
;
Draw
near
unto
God
,
and
he
will
draw
near
unto
you
.
An
answering
of
God's
Call
;
Thou
saidst
,
Seek
ye
my
Face
;
my
Heart
answered
,
Thy
Face
Lord
will
I
seek
,
hide
not
thy
Face
from
me
.
A
receiving
of
Christ
;
He
came
to
his
own
,
but
his
own
received
him
not
,
but
to
all
that
did
receive
him
he
gave
Power
to
become
the
Sons
of
God
.
So
then
the
saving
Act
of
Faith
must
imply
all
these
,
not
that
he
who
entereth
in
the
Covenant
,
must
have
expresly
all
these
Acts
,
but
that
the
Act
he
must
have
,
must
imply
and
import
them
all
,
and
be
virtually
as
much
as
they
all
.
The
Spirit
of
God
in
this
Branch
of
the
Covenant
of
Grace
,
does
not
proceed
in
one
way
with
all
the
Elect
:
As
the
Wind
moveth
whither
it
listeth
,
and
no
Man
knoweth
whence
it
cometh
,
or
whither
it
goeth
,
so
is
the
Spirit
of
God
.
Some
are
chased
in
by
the
Thundrings
and
Terrors
of
the
Law
,
running
as
a
pursued
Man
to
a
Rock
,
a
Fortress
,
a
Tower
,
or
a
Strength
,
or
as
in
the
hazard
of
Shipwrack
running
into
an
Harbour
.
As
those
,
who
by
Peter's
Sermon
convincing
the
Jews
that
they
had
denied
the
Holy
One
,
and
the
Just
,
and
had
killed
the
Prince
of
Life
:
Let
all
the
House
of
Israel
know
assuredly
,
that
God
hath
made
that
same
Jesus
whom
ye
have
crucified
,
both
Lord
and
Christ
.
Now
when
they
heard
this
they
were
pricked
in
their
Hearts
,
and
said
unto
Peter
,
and
the
rest
of
the
Apostles
,
Men
and
Brethren
,
what
shall
we
do
?
And
God
opened
their
Ears
and
their
Hearts
to
receive
Instruction
.
But
God
gaineth
others
by
the
sweet
and
still
Voice
of
the
Gospel
,
alluring
their
Hearts
to
trust
in
his
Mercy
and
Faithfulness
,
as
being
so
gracious
,
that
he
delights
not
in
the
Death
of
a
Sinner
,
but
rather
that
they
should
repent
and
live
;
that
he
will
not
disappoint
those
who
becomingly
trust
in
him
.
He
sometimes
begins
with
the
Light
of
Nature
to
lead
in
the
revealed
Light
of
the
Gospel
,
as
Paul
dealt
with
the
Athenians
,
and
saith
to
Timothy
,
God
hath
not
given
us
the
Spirit
of
Fear
,
but
of
Power
,
and
of
Love
,
and
of
a
sound
Mind
.
With
some
the
Spirit
proceeds
by
degrees
,
giving
a
Spirit
of
Bondage
to
fear
before
the
Spirit
of
Adoption
,
as
Paul
saith
,
We
have
not
received
the
Spirit
of
Bondage
again
to
fear
,
but
we
received
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
.
These
are
the
ordinary
ways
of
the
Spirit
,
in
which
the
saving
Act
of
Faith
is
always
in
the
order
of
Nature
anterior
to
God's
part
of
this
particular
Covenant
of
Grace
,
whereby
he
regenerates
Believers
,
begetting
in
their
Souls
the
Habits
of
Grace
and
Holiness
,
which
is
a
new
Creation
,
which
these
and
they
that
receive
them
are
called
new
Creatures
:
and
ordinarily
both
parts
of
the
Covenant
go
together
,
Believing
and
Regeneration
,
yet
some
are
sanctified
from
the
Womb
,
who
come
afterwards
actually
to
believe
.
The
ordinary
Procedure
of
the
Spirit
held
forth
,
in
the
Scripture
,
hath
some
Operations
of
the
Spirit
anterior
to
the
entering
into
the
Covenant
of
Grace
,
which
are
called
Preparatory
Works
.
And
first
,
the
Spirit
convinceth
every
Man
that
cometh
to
have
the
use
of
Reason
,
that
he
is
a
Sinner
,
by
comparing
his
Life
with
the
Light
and
Law
of
Nature
written
in
his
Heart
,
that
he
hath
broken
that
Law
,
that
thereby
he
deserveth
Punishment
,
tho
his
Transgression
were
never
so
secret
;
which
neeessarily
imports
that
there
is
an
invisible
Judg
that
can
inflict
it
,
and
who
certainly
knoweth
it
,
and
will
not
pardon
it
while
it
is
approved
;
and
the
same
Light
of
Nature
shews
that
there
is
hope
of
Pardon
to
those
that
do
not
approve
their
Transgressions
,
and
are
grieved
for
them
.
I
doubt
not
but
all
this
is
wrought
upon
the
most
barbarous
and
ignorant
Savage
;
for
tho
by
Prepossession
and
Custom
,
many
of
the
Laws
of
Nature
are
never
adverted
,
yet
ever
so
much
ariseth
in
the
Mind
as
maketh
the
Natural
Conscience
perceive
the
Transgression
of
them
,
and
a
Difference
between
those
who
continue
and
delight
in
the
Transgressions
of
them
,
and
those
who
grieve
for
them
upon
account
of
Punishment
,
tho
they
have
no
distinct
Perceptions
of
that
invisible
Power
,
from
which
they
fear
Punishment
,
or
tho
their
mistaken
Interest
,
and
the
Opinion
of
their
Neighbours
seduce
them
to
believe
,
that
that
fear
of
Punishment
of
secret
Transgressions
is
but
from
a
groundless
Fancy
,
such
as
they
have
in
the
Darkness
and
not
in
the
Light
.
That
which
perswadeth
me
of
this
general
Operation
of
the
Spirit
of
God
is
,
that
otherwise
tho
greater
part
of
the
World
were
in
inevitable
necessity
of
eternal
Misery
,
and
could
never
accuse
themselves
even
when
awakened
in
Hell
,
and
made
clearly
to
know
that
through
their
own
fault
they
were
in
that
Misery
,
which
they
might
escaped
if
they
had
followed
these
Motions
by
their
Natural
Conscience
to
repent
.
I
have
before
cleared
my
Mind
,
that
the
blessed
and
benign
Conception
of
God
doth
import
so
much
,
that
he
condemneth
none
to
eternal
Torment
,
but
for
that
Sin
which
they
might
have
escaped
as
to
the
Punishment
of
it
.
Tho
there
be
no
necessity
that
the
Spirit
should
further
follow
those
who
hate
to
be
reformed
;
yet
to
magnify
the
Justice
and
Benignity
of
God
,
the
Spirit
proceeds
frequently
further
,
even
with
Rejecters
,
clearing
up
in
them
the
Light
of
Nature
,
bringing
them
to
know
the
Word
of
God
,
in
which
not
only
the
Light
of
Nature
is
revived
,
but
much
revealed
that
hath
no
Foundation
in
the
Light
of
Nature
;
whence
there
arises
a
Perswasion
of
the
Truth
of
that
Word
,
and
all
revealed
in
it
.
He
gives
also
frequently
the
Perception
of
the
hazard
and
horror
of
Sin
,
the
forbearing
of
the
outward
Acts
of
some
Sins
,
and
the
inward
Inclination
to
some
others
;
a
natural
Pleasure
in
some
Vertues
,
and
thence
oft-times
follows
an
unwarrantable
Perswasion
of
having
obtained
Grace
and
Right
to
Glory
:
If
these
,
or
some
of
them
were
not
,
the
Reprobate
would
become
without
all
hope
of
Mercy
,
and
as
malicious
as
the
Devils
;
yet
these
are
given
not
for
their
own
sakes
,
but
for
the
common
good
of
Mankind
,
and
the
special
good
of
the
Elect
,
but
by
none
of
these
is
the
Covenant
of
Grace
entered
.
The
Act
of
Faith
by
which
Men
enter
into
the
Covenant
of
Grace
,
is
not
in
their
own
Power
,
nor
can
they
exert
it
at
any
time
they
please
,
even
when
they
hear
or
meditate
upon
the
Word
of
God
,
or
when
they
hear
,
read
and
meditate
upon
the
most
convincing
and
perswading
Preaching
,
or
when
they
do
most
earnestly
pray
to
be
pardoned
and
accepted
.
All
these
are
but
the
Ordinances
of
God
,
with
which
he
doth
ordinarily
confer
Regeneration
,
and
which
are
therefore
Mens
Duty
to
use
them
;
and
it
were
to
tempt
God
to
desire
or
expect
Convorsion
in
another
way
:
Neither
are
these
meer
Formalities
or
Solemnities
,
but
have
their
proper
Effects
,
especially
in
loosning
the
Soul
from
its
Addictedness
to
Sin
;
for
it
is
said
expresly
,
By
Grace
ye
are
saved
through
Faith
,
and
not
of
your selves
,
it
is
the
Gift
of
God
.
There
must
therefore
be
a
present
inward
Vocation
,
Motion
or
Excitation
of
the
Spirit
,
offering
to
the
Soul
to
turn
it
from
cleaving
to
Sin
unto
God
,
and
to
give
Pardon
,
Reconciliation
,
Holiness
and
Happiness
,
but
not
conferring
these
until
the
Soul
be
willing
to
accept
them
.
There
will
be
little
difficulty
to
embrace
that
Offer
,
as
to
the
Pardon
of
Sin
,
nor
to
have
the
general
Notion
of
Happiness
,
tho
if
the
particular
way
of
Happiness
were
explicated
to
be
the
Delight
in
God
and
Spiritual
Things
,
and
not
in
Carnal
Delights
.
The
prepossessed
Soul
by
sensible
Pleasures
might
readily
loath
that
as
light
Food
,
yet
the
greatest
Difficulty
would
be
in
being
willing
to
be
made
holy
,
that
is
,
consecrated
and
devoted
to
the
Love
of
,
and
to
the
Delight
in
God
above
all
things
,
with
an
Opposition
to
all
known
Sin
.
This
therefore
must
be
the
Gift
of
God
,
freely
given
at
the
time
of
that
Motion
of
the
Spirit
,
to
such
only
as
are
elected
,
whether
they
be
such
as
are
not
positively
resolved
to
cleave
to
Sin
,
or
reject
such
Motions
,
or
such
whom
God
even
against
that
Reluctancy
will
overcome
,
and
maketh
willing
to
embrace
and
accept
the
Offer
and
Motion
of
the
Spirit
.
This
is
that
inward
Call
which
is
one
of
the
Links
of
the
Golden
Chain
of
Salvation
;
for
whom
he
predestinated
,
them
he
also
called
,
justified
and
glorified
,
and
which
therefore
is
called
effectual
Calling
,
to
which
there
is
never
made
effectual
Resistance
,
it
being
ever
stronger
than
any
Resistance
,
yet
not
so
that
the
Soul
could
not
possibly
resist
,
but
that
God
had
made
the
Call
so
strong
,
that
though
it
was
willingly
imbraced
,
not
necessarily
,
but
freely
,
yet
always
effectually
.
Albeit
God
might
give
such
an
Inclination
to
accept
Holiness
,
as
he
gives
to
desire
Happiness
,
yet
there
is
no
ground
to
think
that
he
doth
so
;
for
such
Acts
which
are
absolutely
necessary
deserve
not
so
much
as
Praise
,
being
but
as
the
Instincts
of
Brutes
.
It
is
a
great
Mistake
to
think
that
God's
inward
Call
cannot
be
effectual
,
unless
it
gave
as
strong
an
Inclination
as
is
the
desire
of
Happiness
:
For
he
knows
certainly
the
Effect
of
every
Condition
by
Nature
or
Grace
;
and
by
his
Wisdom
he
does
no
more
than
what
is
requisite
for
his
Purposes
.
They
highly
derogate
from
the
Glory
of
God
,
that
imagine
his
Call
to
the
Elect
is
only
sufficient
,
but
inefficacious
,
and
that
its
Efficacy
must
be
by
the
Creature
.
I
do
conceive
that
the
entring
into
the
Covenant
of
Grace
may
be
in
the
way
of
Adoration
thus
.
My
God
,
I
do
believe
that
thou
delightest
not
in
the
Death
of
Sinners
,
but
rather
that
they
should
repent
and
live
in
thy
Favour
eternally
,
who
feel
Sin
to
be
a
Burden
,
and
do
not
cleave
to
any
known
Sin
,
but
betake
themselves
to
thee
to
be
delivered
from
it
,
and
to
become
thy
Servants
,
trusting
in
thee
for
all
things
necessary
for
Holiness
and
Happiness
.
I
am
sensible
of
the
Bondage
of
my
Sin
,
and
that
I
am
not
able
to
free
my self
from
that
Bondage
;
yet
I
believe
thou
hast
offered
to
enable
me
,
and
do
humbly
accept
thy
Offer
purchased
through
Christ
the
Mediator
,
and
do
resign
my self
to
be
directed
by
thy
holy
Spirit
in
the
way
of
Holiness
to
Happiness
.
Here
are
all
the
Essentials
of
a
Covenant
,
God's
Offer
manifested
to
the
Conscience
,
believed
and
accepted
,
wherewith
the
Believer
,
as
by
the
Offer
he
was
called
,
so
the
Call
is
made
effectual
by
Justification
,
Reconciliation
,
Pardon
,
Conversion
,
Regeneration
,
Adoption
,
and
by
giving
the
Habits
of
Holiness
never
to
be
eradicated
.
This
Act
of
Faith
is
by
the
Apostle
Paul
to
the
Romans
called
the
embracing
the
Atonement
,
and
to
the
Hebrews
,
the
embracing
the
Promises
;
by
the
Apostle
John
,
the
coming
to
Christ
to
be
saved
.
All
the
Terms
of
God's
Offer
,
and
his
enabling
the
Sinner
to
accept
,
are
at
once
and
together
;
and
tho
there
be
many
Expressions
thereof
in
Scripture
,
they
are
not
all
different
,
nor
is
there
necessity
of
an
express
Thought
of
them
in
entering
the
Covenant
of
Grace
;
neither
is
this
exclusive
of
what
other
way
God
may
take
to
glorify
those
who
cannot
expresly
thus
believe
:
for
it
is
not
necessary
for
us
to
know
it
,
seeing
the
Scripture
is
all
directed
to
Hearers
and
Believers
,
and
doth
not
specially
reveal
God's
other
ways
of
Salvation
,
tho
what
was
said
of
Children
in
Scripture
is
all
to
their
Advantage
,
yet
nothing
is
specially
express'd
of
the
manner
or
measure
of
it
.
I
know
not
any
Conception
possible
which
could
so
much
exalt
the
Justice
,
the
Mercy
,
and
the
Faithfulness
of
God
,
leaving
nothing
to
the
Creature
to
attribute
any
part
of
its
Happiness
to
it self
,
which
could
be
consistent
with
a
Covenant
between
God
and
the
saved
Soul
,
which
is
confirmed
by
the
whole
stream
of
Scripture
.
In
this
Act
all
the
former
Expressions
in
Scripture
of
Conversion
and
Regeneration
are
implied
.
Yet
this
Objection
ariseth
,
that
this
Conception
makes
the
saving
Act
of
Faith
to
consist
without
the
Habit
of
Faith
,
and
makes
the
Habit
of
Faith
to
be
on
God's
part
of
the
Covenant
of
Grace
:
This
will
easily
be
cleared
,
by
considering
,
that
God
works
in
and
by
Creatures
,
by
giving
and
preserving
in
them
Inclinations
,
which
are
the
Principles
of
their
Actings
.
No
considerate
Man
dare
say
,
that
God
cannot
give
an
operative
Inclination
for
one
single
Act
,
as
well
as
for
one
Species
of
Acts
,
without
which
it
were
impossible
to
explicate
his
Dominion
;
and
therefore
he
may
well
give
the
effectual
Inclination
to
imbrace
the
Offer
of
Conversion
,
without
giving
the
Habit
for
exerting
all
the
Acts
of
Faith
,
which
is
no
less
a
Christian
Vertue
or
Grace
than
Love
,
or
any
other
;
and
there
is
nothing
can
more
clearly
difference
the
saving
Act
of
Faith
from
being
an
Act
of
Holiness
,
or
a
Work
of
the
Law
;
yea
,
if
any
require
the
Accuracy
of
the
Schools
,
they
will
find
there
is
a
Disposition
differenced
from
an
Habit.
This
Objection
doth
also
occur
,
that
Acceptance
of
an
Offer
is
no
Act
of
believing
,
for
which
there
is
no
ground
.
For
the
Acceptance
must
imply
the
sense
of
a
Motion
to
repent
or
return
,
or
to
admit
of
Conversion
,
which
is
an
Act
of
the
Understanding
,
and
is
such
an
Act
of
Faith
as
is
the
believing
the
Scripture
to
be
the
Word
of
God
;
but
the
Acceptance
implies
also
a
Trust
or
relying
upon
God
,
that
he
will
make
good
his
Offer
to
the
Person
trusting
.
This
Difficulty
did
also
offer
it self
to
me
,
that
this
way
of
Salvation
and
of
the
Covenant
of
Grace
,
makes
too
much
to
depend
upon
the
Creature
.
If
all
that
do
not
reject
the
Offer
of
Conversion
and
Holiness
be
elected
,
Election
is
not
so
free
as
the
Scripture
holdeth
it
forth
,
and
one
Creature
makes
it self
to
differ
from
another
;
whereas
the
Scripture
saith
,
Who
hath
made
thee
to
differ
?
There
is
a
necessity
either
to
refuse
or
to
choose
;
and
if
there
can
be
a
middle
Condition
between
refusing
and
choosing
,
there
is
no
Warrant
to
make
such
Difference
between
refusing
and
not
refusing
.
I
thank
God
that
hath
fully
cleared
me
in
all
these
:
for
as
to
God's
Freedom
in
Election
it
is
not
incroached
upon
by
his
acting
like
himself
,
he
was
under
no
Obligation
or
Necessity
to
have
elected
or
recovered
any
of
the
Race
of
fallen
Adam
;
but
to
manifest
the
exceeding
abundance
of
the
Riches
of
his
Grace
,
he
did
freely
elect
all
that
with
Congruity
to
his
Nature
were
eligible
,
rejecting
none
but
those
that
would
refuse
his
Offer
,
and
not
all
those
,
but
prevailing
by
the
superabundance
of
his
Grace
against
the
Resistance
of
some
of
those
,
especially
upon
his
Kindness
to
their
Fathers
.
How
often
doth
he
shew
Mercy
to
rebellious
Israel
,
remembring
Abraham
,
Isaac
and
Jacob
his
Servants
,
tho
by
many
Generations
distant
from
them
?
How
much
more
the
nearer
Seed
of
his
eminently
faithful
Servants
,
and
yet
freely
:
for
these
Fathers
could
not
merit
Happiness
for
themselves
,
much
less
for
their
Children
;
and
the
saying
,
Who
hath
made
thee
to
differ
?
cannot
be
opposed
to
a
Difference
in
a
greater
degree
of
Evil
:
For
certainly
he
that
sinneth
against
the
Holy
Ghost
,
makes
himself
so
to
differ
from
another
obstinate
Sinner
;
so
that
it
can
only
be
meant
of
doing
any
good
and
holy
Deed
in
order
to
Salvation
.
That
there
is
a
middle
State
between
accepting
and
rejecting
any
Offer
,
is
without
question
:
First
,
Negatively
,
by
not
noticing
or
considering
it
,
which
requires
no
positive
Act.
2.
By
a
positive
Act
,
resolving
to
take
it
into
Consideration
presently
,
or
at
a
convenient
time
;
when
there
shall
be
most
opportunity
without
Diversion
to
ponder
it
.
3.
By
inventing
,
collecting
and
comparing
the
Reasons
and
Motives
on
both
parts
,
which
in
the
most
weighty
Cases
may
require
long
Time
,
and
much
Deliberation
.
4.
By
Irresolution
,
vacillating
and
doubting
what
is
to
be
preferred
.
And
lastly
,
by
suspending
the
Resolution
,
or
Choice
,
when
yet
there
appears
Reasons
of
Preference
;
and
therefore
God
saith
to
the
Church
of
Thiatira
of
Jezebel
,
That
he
gave
her
space
to
repent
of
her
Fornications
,
and
she
repented
not
.
There
is
nothing
more
clear
and
frequently
inculcated
in
Scripture
,
than
the
attributing
of
the
Misery
and
perishing
of
the
Wicked
to
their
refusing
the
Offer
of
Grace
,
or
equivalent
Expressions
.
And
,
(
1.
)
There
can
nothing
signify
more
Aversion
to
a
motioned
Offer
,
than
not
so
much
as
to
hear
it
;
for
those
who
see
no
probability
of
imbracing
,
may
yet
hear
Communing
and
Reasons
:
So
it
is
said
,
This
evil
People
which
refuseth
to
hear
my
Words
,
tho
I
have
caused
to
cleave
unto
me
the
whole
House
of
Israel
,
and
the
whole
House
of
Judah
,
saith
the
Lord
,
that
they
might
be
unto
me
for
a
People
,
and
for
a
Praise
,
and
for
a
Glory
;
but
they
would
not
hear
.
They
are
turned
back
to
the
Iniquity
of
their
Fore-fathers
,
who
refused
to
hear
my
Words
:
They
refused
to
hearken
,
and
pulled
away
their
Shoulder
,
and
stopped
their
Ear
that
they
should
not
hear
.
Yea
,
they
made
their
Hearts
as
an
Adamant
Stone
,
lest
they
should
hear
the
Law
;
therefore
as
I
cried
and
they
would
not
hear
,
so
they
cried
and
I
will
not
hear
,
saith
the
Lord
of
Hosts
.
If
they
escaped
not
who
refused
him
who
spake
on
Earth
,
much
more
shall
we
not
escape
,
if
we
turn
away
from
him
that
speaketh
from
Heaven
.
And
as
they
rejected
to
hear
the
Word
of
God
,
so
they
rejected
the
Counsel
of
God
,
and
they
rejected
his
Statutes
and
Covenants
that
he
made
with
their
Fathers
.
Behold
I
will
bring
Evil
upon
this
People
,
even
the
fruit
of
their
Thoughts
,
because
they
have
not
hearkened
unto
my
Words
,
nor
to
my
Law
,
but
rejected
it
.
They
have
refused
my
Judgments
and
my
Statutes
;
Therefore
thus
saith
the
Lord
God
,
Behold
I
,
even
I
am
against
thee
,
and
will
execute
Judgment
in
the
midst
of
thee
.
And
the
Lord
said
unto
Moses
,
How
long
refuse
ye
to
keep
my
Commandments
,
and
my
Laws
?
As
they
refused
to
hear
,
so
they
refused
to
know
,
through
Deceit
they
refused
to
know
me
,
saith
the
Lord
.
They
refused
to
obey
,
neither
were
they
mindful
of
thy
Wonders
that
thou
didst
among
them
,
but
hardened
their
Necks
.
They
do
also
refuse
to
come
to
God
to
be
saved
;
Ye
will
not
come
,
saith
Christ
,
to
me
,
that
ye
may
be
saved
:
Which
is
more
than
a
meer
Negative
,
for
it
is
not
a
willing
to
come
,
but
a
willing
not
to
come
.
They
hold
fast
Deceit
,
they
refuse
to
return
;
no
Man
repented
him
of
his
Wickedness
,
saying
,
What
have
I
done
?
Every
one
turneth
into
his
Course
as
the
Horse
rusheth
into
the
Battel
.
Ye
stiff-necked
and
uncircumcised
in
Heart
and
Ears
,
ye
do
always
resist
the
Holy
Ghost
;
as
Jannes
and
Jambres
withstood
Moses
,
so
do
these
also
resist
the
Truth
.
Wherefore
bath
the
Lord
done
this
unto
this
great
City
?
then
they
shall
answer
,
because
they
have
forsaken
the
Covenants
of
the
Lord
their
God
;
they
and
our
Fathers
dealt
proudly
,
hardned
their
Necks
,
and
hearkened
not
to
thy
Commandments
.
They
hardned
their
Necks
,
they
did
worse
than
their
Fathers
.
This
is
a
Nation
that
obeyeth
not
the
Voice
of
the
Lord
their
God
,
nor
receiveth
Correction
.
Behold
I
will
bring
upon
this
City
,
and
upon
all
her
Towns
all
the
Evil
that
I
have
pronounced
against
it
,
because
they
have
hardned
their
Necks
that
they
might
not
hear
my
Words
.
Exhort
one
another
while
it
is
called
to
day
,
lest
any
of
you
be
hardened
through
the
Deceitfulness
of
Sin
.
To
day
if
you
will
hear
his
Voice
barden
not
your
Hearts
.
By
these
it
is
sufficiently
evident
that
God's
hardening
Mens
Hearts
,
is
but
by
permission
:
Yea
God
saith
of
Israel
,
That
they
would
have
none
of
me
.
But
there
is
no
place
more
apposite
and
clear
than
that
of
the
Psalmist
;
unto
the
wicked
God
saith
,
What
hast
thou
to
do
to
declare
my
Statutes
,
or
that
thou
shouldst
take
my
Covenant
in
thy
Mouth
,
seeing
thou
hatest
Instruction
,
and
castest
my
Word
behind
thee
?
They
hated
to
be
reformed
.
The
Soul
of
the
wicked
cleaveth
to
his
abominable
Things
;
and
it
is
said
of
Jehoram
that
he
cleaved
to
the
Sins
of
Jeroboam
the
Son
of
Nebat
.
And
Job
saith
of
himself
,
If
my
Blot
hath
cleaved
to
my
Hands
,
then
let
me
sow
and
let
another
reap
.
And
it
is
said
of
Ephraim
,
He
is
joined
to
Idols
,
let
him
alone
.
By
which
,
and
by
all
the
former
places
,
and
many
more
,
the
not
being
brought
into
the
Covenant
is
attributed
to
the
positive
Acts
of
Sinners
against
the
Offer
of
Grace
,
and
Means
of
it
,
whether
by
neglecting
so
great
a
Salvation
,
by
refusing
,
or
rejecting
the
Offer
of
it
,
but
chiefly
by
contemning
and
despising
of
it
:
therefore
it
is
said
,
Behold
you
Despisers
,
and
wonder
and
perish
!
Christ
explaining
the
Parable
of
the
Sower
,
and
why
it
is
so
much
ineffectual
,
shows
the
Cause
to
be
,
That
their
Eyes
have
they
closed
,
lest
at
any
time
they
should
see
with
their
Eyes
,
and
hear
with
their
Ears
,
and
should
understand
with
their
Hearts
,
and
should
be
converted
,
and
I
should
heal
them
.
Where
they
are
active
in
closing
their
Eyes
,
but
not
in
converting
themselves
,
but
therein
they
are
passive
that
they
should
be
converted
,
and
Christ
active
,
that
I
should
heal
them
.
God
Almighty
convincing
Job's
Mistakes
by
a
lively
Voice
,
vindicateth
not
only
his
Power
,
but
his
Bounty
and
Justice
,
saying
,
He
striketh
them
as
wicked
Men
in
the
open
sight
of
others
,
because
they
turned
back
from
him
,
and
would
not
consider
any
of
his
Ways
.
The
fourth
Point
proposed
was
,
Whether
the
saving
Act
of
Faith
be
only
one
individual
Act
,
or
if
it
require
a
Course
or
Continuation
of
the
same
,
or
the
like
Acts
,
or
a
Reiteration
thereof
?
as
to
which
I
am
perswaded
it
must
be
one
single
Act
,
receiving
,
imbracing
,
accepting
,
or
assenting
to
the
Spirit
's
inward
Call
to
be
willing
to
be
converted
from
the
Bondage
of
Sin
,
and
from
the
Power
of
Satan
,
unto
the
Life
and
Liberty
of
the
Children
of
God
,
which
are
the
express
Terms
of
the
Commission
to
the
Ministers
of
the
Gospel
,
who
can
only
give
an
outward
Call
,
and
there
may
be
also
an
inward
Call
by
the
Conscience
,
both
which
may
be
resisted
and
refused
;
and
in
relation
to
these
Calls
,
many
are
called
but
few
are
chosen
.
If
the
saving
Act
of
Faith
required
a
long
Continuance
or
Reiteration
,
the
Covenant
of
Grace
could
never
be
compleat
till
all
these
were
performed
:
So
that
it
behoved
either
to
be
but
a
conditional
Covenant
,
which
cannot
consist
with
the
Omniscience
of
God
,
the
very
nature
of
a
Condition
requiring
Uncertainty
,
or
otherways
no
Man
could
be
in
the
Covenant
of
Grace
till
his
last
Breath
.
It
is
true
,
through
the
Ignorance
or
Doubtfulness
of
Believers
,
they
frequently
renew
their
Desire
and
Trust
to
be
converted
,
thinking
that
they
are
but
then
to
enter
into
the
Covenant
of
Grace
:
But
if
they
knew
they
were
in
it
,
it
were
not
only
a
Folly
,
but
a
Fault
,
to
desire
that
to
be
which
already
is
.
When
the
Soul
saith
,
Draw
me
and
I
will
run
after
thee
,
Convert
me
and
I
shall
be
converted
,
it
doth
import
that
it
is
not
able
to
convert
it self
,
but
that
God
is
able
;
nor
doth
it
imply
that
as
yet
it
is
willing
to
be
converted
,
which
is
indeed
the
converting
Act
,
(
unless
by
Conversion
Regeneration
be
meant
.
)
Common
Experience
teacheth
that
Men
may
be
sensible
of
the
Hardness
of
their
Heart
,
and
their
unwillingness
to
part
from
their
beloved
Sins
,
and
yet
do
know
that
God
can
make
them
willing
in
the
Day
of
his
Power
.
Conversion
and
Regeneration
,
when
accurately
considered
,
are
distinct
,
for
Conversion
is
wrought
by
that
Inclination
given
of
God
to
accept
the
Offer
of
Grace
,
for
thereby
the
Soul
is
no
more
addicted
to
Sin
;
but
Regeneration
is
the
Infusion
of
the
Habits
of
Grace
,
the
Pardon
of
Sin
,
Justification
or
holding
of
the
Believer
as
Just
,
and
thereby
reconciling
with
him
,
and
adopting
him
as
a
Son
,
which
are
God's
Part
of
the
Covenant
of
Grace
,
and
are
always
done
together
;
and
the
future
Blessings
of
the
Covenant
,
for
increasing
Grace
,
giving
Perseverance
,
exciting
Repentance
,
and
renewing
Pardon
,
Direction
,
Protection
and
Glory
,
are
not
Parts
but
Effects
of
the
Covenant
of
Grace
proceeding
from
God's
Bounty
and
Faithfulness
,
and
from
his
Engagement
in
the
Covenant
of
Grace
to
give
these
things
;
which
Promise
is
a
Part
of
the
New
Covenant
.
There
is
a
great
deal
of
Debate
and
Noise
between
divers
Churches
,
and
those
of
the
same
Church
,
in
what
Justification
doth
consist
.
And
it
is
clear
from
comparing
Paul
and
James
,
that
there
is
a
Justification
before
Men
,
and
a
Justification
before
God
:
The
former
is
but
the
Manifestation
of
Justification
,
the
latter
is
the
being
of
it
,
and
this
only
is
in
God's
Part
of
the
Covenant
of
Grace
;
so
that
the
Question
is
in
what
Justification
before
God
consists
.
Some
make
it
anterior
to
the
Covenant
of
Grace
with
the
Believer
,
and
so
no
Part
of
it
,
but
rather
of
that
Covenant
between
the
Persons
of
the
Trinity
,
accounting
the
Elect
as
just
Persons
.
Others
hold
Justification
never
to
be
till
all
Sin
be
purged
,
and
so
not
before
Death
.
Neither
of
these
do
agree
with
the
golden
Chain
of
Salvation
,
the
Order
of
which
is
not
without
great
Moment
,
wherein
Foreknowledg
is
first
,
Predestination
second
,
Vocation
third
,
Justification
fourth
,
and
Glorification
last
.
So
that
Justification
is
after
Vocation
,
and
before
Glorification
;
and
so
it
is
one
of
the
two
Links
in
Time
,
Foreknowledg
and
Predestination
being
before
Time
,
and
Glorification
being
after
every
particular
Believer's
Time
,
when
they
are
entred
into
Eternity
.
Yet
even
those
who
hold
Justification
to
be
in
Time
,
and
a
Part
of
the
Covenant
of
Grace
,
differ
in
their
Conceptions
of
the
Nature
of
it
.
Some
hold
it
to
differ
nothing
from
the
Forgiveness
of
Sin
,
to
which
I
cannot
agree
;
for
then
there
behoved
to
be
an
Act
of
Justification
whenever
there
is
forgiveness
of
Sin
,
which
is
often
to
be
repeated
,
and
is
a
chief
Article
in
the
Lord's
Prayer
,
which
bearing
Give
us
this
Day
our
daily
Bread
,
and
forgive
us
our
Sins
,
must
at
least
import
a
Prayer
for
these
every
Day
.
By
entring
into
the
Covenant
of
Grace
,
future
Sins
are
not
forgiven
before
they
be
committed
,
which
would
be
an
Indulgence
to
Sin
.
The
Church
of
Rome
maketh
Justification
to
be
nothing
else
but
Sanctification
,
which
doth
not
consist
with
that
golden
Chain
,
where
Sanctification
is
put
as
the
End
or
Effect
of
Predestination
:
For
whom
he
foreknew
,
them
he
did
predestinate
to
be
conform
to
the
Image
of
his
Son
.
That
Conformity
is
Sanctity
or
Holiness
,
not
only
in
conformity
to
the
Holiness
of
God
,
which
would
not
reach
many
Duties
of
Man's
Holiness
,
but
conformity
to
his
Son
God-Man
,
which
comprehends
them
all
.
Others
make
Justification
a
judicial
Act
,
whether
before
Time
,
after
Time
,
or
in
Time
;
supposing
God
to
charge
a
Man
as
a
Criminal
with
the
Guilt
of
his
Sin
,
and
that
Christ
for
the
Sinner
,
or
he
for
himself
pleaded
Christ's
Satisfaction
,
and
thereupon
God
doth
absolve
:
But
I
conceive
there
is
no
such
pleading
by
Man
at
the
Entrance
of
the
Covenant
of
Grace
,
tho
virtually
that
Absolution
be
implied
,
but
only
his
assenting
to
be
converted
,
and
to
be
made
holy
and
happy
.
Therefore
I
conceive
Justification
to
be
God's
holding
and
reputing
the
Believer
to
be
as
if
he
were
intirely
Just
,
notwithstanding
the
Remainders
of
Sin
,
seeing
he
is
become
an
Adversary
to
Sin
,
and
so
may
say
with
Paul
,
Not
I
,
but
Sin
that
dwelleth
in
me
.
In
which
Sense
only
it
can
be
said
,
That
God
seeth
no
Iniquity
in
Jacob
,
nor
Sin
in
Israel
;
and
that
he
that
is
born
of
God
cannot
Sin
:
Seeing
the
indelible
Habits
of
Grace
do
ever
continue
in
him
,
which
is
called
the
Seed
of
God
.
Tho
forgiveness
of
Sins
past
at
Regeneration
purge
him
,
and
make
him
innocent
,
yet
thereby
alone
he
cannot
be
accounted
Just
,
because
the
sinful
Inclinations
remain
,
yet
may
he
be
reputed
as
Just
,
seeing
it
is
expresly
said
,
Happy
is
the
Man
to
whom
the
Lord
imputeth
not
Iniquity
,
and
whose
Sin
is
covered
.
It
is
an
ordinary
Expression
that
the
Righteousness
of
Christ
is
imputed
to
Believers
,
and
that
their
Justification
consisteth
in
that
Imputation
,
because
Christ
is
said
to
be
our
Righteousness
,
which
is
not
a
proper
or
accurate
Expression
,
but
improper
and
metonymick
,
whereby
the
Cause
is
put
for
the
Effect
,
as
Christ
is
also
our
Wisdom
and
our
Peace
,
because
he
is
the
Cause
of
both
.
And
likewise
Faith
is
said
to
be
imputed
for
Righteousness
,
which
gave
the
Rise
to
that
Error
,
that
Faith
as
a
good
Work
is
accepted
in
place
of
intire
Righteousness
,
and
of
all
the
good
Works
required
for
the
fulfilling
the
Law
.
Whereas
the
Apostle
in
the
Fourth
of
the
Romans
saith
,
Abraham
believed
,
and
it
was
counted
to
him
for
Righteousness
:
and
Faith
is
counted
for
Righteousness
to
him
that
believeth
on
him
that
justifieth
the
Ungodly
,
but
is
not
imputed
to
him
as
Righteousness
;
for
the
Original
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
not
to
impute
but
to
reckon
,
account
,
esteem
or
repute
:
And
therefore
Christ's
Righteousness
can
no
more
properly
be
imputed
as
our
Righteousness
,
than
his
Wisdom
or
his
Peace
can
be
our
Wisdom
or
Peace
,
of
which
he
is
the
Cause
not
the
Effect
;
for
if
his
fulfilling
of
the
Law
were
our
fulfilling
of
it
,
we
needed
not
also
fulfil
the
same
,
and
the
Antinomians
would
have
too
much
to
say
that
Believers
are
not
obliged
to
fulfil
the
Law
,
which
Christ
fulfilled
in
their
Place
,
and
that
all
their
good
Works
are
only
free
Gratifications
.
Christ's
Rightousness
is
no
otherwise
imputed
to
Believers
than
as
a
necessary
Accomplishment
of
the
second
Adam
coming
in
the
Place
of
the
first
Adam
,
who
if
he
had
continued
Righteous
,
would
have
made
effectual
the
Covenant
of
Works
which
was
lost
by
his
Failure
.
The
fifth
Point
proposed
will
now
easily
be
cleared
,
That
the
saving
Act
of
Faith
is
not
ordained
to
be
Man's
part
of
the
Covenant
of
Grace
,
upon
Consideration
of
its
own
Worth
and
Value
,
but
as
it
relateth
to
,
and
relieth
on
the
Mercy
and
Faithfulness
of
God
,
and
the
Merits
and
Satisfaction
of
Christ
.
It
useth
to
be
called
the
Eye
of
Faith
looking
to
these
,
the
Hand
of
Faith
laying
hold
upon
them
,
or
the
Instrument
of
the
Soul
,
whereby
it
obtains
Salvation
.
There
are
sharp
Disputes
under
which
of
these
Considerations
it
justifies
;
but
I
like
it
much
better
to
be
conceived
only
as
the
Manner
which
God
hath
freely
chosen
,
whereby
to
communicate
Grace
and
Glory
to
the
Elect.
I
like
it
not
to
be
called
properly
an
Instrument
,
which
is
an
inferiour
Cause
,
having
some
Influence
with
the
principal
Agent
;
whereas
God
and
Christ
are
the
only
Cause
of
Grace
and
Glory
:
Neither
yet
to
be
properly
a
Condition
,
upon
which
God
is
to
give
Grace
and
Glory
,
seeing
a
Condition
must
be
uncertain
to
him
who
makes
it
a
Condition
.
The
being
an
Eye
or
Hand
are
certainly
Metaphorical
;
without
doubt
Causa
,
Conditio
&
Modus
are
different
.
There
is
least
to
be
attributed
to
the
saving
Act
of
Faith
,
as
it
is
only
the
Manner
how
God
is
pleased
to
save
,
which
is
not
a
necessary
Manner
;
for
God
might
have
exerted
all
his
Dispensations
with
Creatures
without
giving
them
the
Honour
to
enter
into
Covenant
with
him
,
and
therefore
he
freely
chose
the
way
of
a
Covenant
,
and
so
the
manner
of
it
;
and
to
magnify
his
free
Grace
,
and
to
exclude
all
glorying
of
Man
in
himself
,
he
hath
chosen
the
manner
of
the
Covenant
of
Grace
,
wherein
there
could
not
be
less
of
Man
in
a
Covenant
.
If
God
had
proceeded
only
by
Mercy
to
save
Men
,
there
could
have
been
no
place
for
a
Covenant
,
and
Man
had
not
been
so
much
dealt
with
as
a
Rational
Creature
proceeding
by
Reason
,
Deliberation
and
Choice
,
as
by
a
Covenant
.
Hence
way
is
made
to
the
last
Point
proposed
,
What
may
be
thought
the
Reason
why
God
chose
an
Act
of
Faith
,
rather
than
any
other
Act
of
Man
,
to
be
Man's
part
in
the
Covenant
of
Grace
?
wherein
there
needs
no
other
Reason
,
but
the
free
Arbitrary
Choice
of
God
;
yet
tho
the
matter
had
been
indifferent
,
his
Wisdom
appeareth
much
in
this
Choice
,
and
his
Goodness
also
,
that
he
would
honour
Man
to
contract
with
him
,
and
to
take
his
Consent
to
that
,
and
yet
to
give
him
no
Cause
,
and
even
no
Pretext
to
glory
in
himself
.
If
any
Person
did
obtain
great
things
from
another
freely
,
which
he
knew
he
expected
from
him
,
and
were
sutable
to
the
one
to
give
,
and
the
other
to
get
;
Could
he
without
the
highest
Ingratitude
and
Impudence
,
attribute
the
Gift
to
his
own
Hope
,
and
not
wholly
to
the
Goodness
and
Faithfulness
of
the
Giver
?
The
Faithfulness
of
God
is
the
chief
Perfection
exerted
in
the
Covenant
of
Grace
.
The
Object
of
Mercy
is
Misery
,
the
Object
of
Faithfulness
is
a
rational
Hope
or
Trust
,
which
is
far
larger
than
Mercy
,
and
is
extended
to
innocent
Creatures
,
who
were
never
miserable
.
This
way
of
the
Explication
of
the
Covenant
of
Grace
,
gives
an
easy
Outgate
to
that
bitter
Contest
in
the
Protestant
Church
of
France
,
and
elsewhere
,
whether
only
the
active
,
or
also
the
passive
Obedience
of
Christ
were
imputed
by
the
Covenant
of
Grace
.
As
the
Controversy
was
stated
,
the
Arguments
on
either
side
were
hardly
solvable
;
for
it
was
stated
thus
,
Whether
Christ
in
his
Sufferings
stood
in
the
place
of
Man
;
or
,
if
he
did
also
stand
in
his
place
in
his
Acts
of
Holiness
?
The
former
was
granted
by
both
,
the
latter
affirmed
by
the
one
,
and
denied
by
the
other
.
The
main
Reason
for
the
Affirmative
was
,
That
suffering
could
do
no
more
than
satisfy
the
Guilt
of
Sin
,
and
so
could
only
bring
Man
to
be
free
of
Misery
and
Torment
,
in
which
case
Adam
was
before
the
Fall
,
but
could
not
raise
Man
from
that
Animal
State
,
being
so
much
common
with
Brutes
,
to
an
Angelical
State
in
Heaven
,
and
yet
that
is
frequently
attributed
to
Christ
.
Therefore
it
behoved
to
be
the
Merit
of
Christ
,
not
by
his
Sufferings
,
but
by
his
Holiness
;
as
Adam
would
have
merited
Heaven
for
himself
and
his
Posterity
,
by
his
good
Works
,
as
of
Debt
,
not
of
Grace
;
For
to
him
that
worketh
the
Reward
is
not
reckoned
of
Grace
,
but
of
Debt
:
so
that
Christ
paid
the
Debt
of
the
Elect
,
and
so
advanceth
them
unto
Glory
.
And
on
the
other
part
,
the
chief
Reason
was
,
that
Christ
by
his
Human
Nature
being
a
Creature
,
was
under
an
indispensable
Obligation
to
the
Creator
,
to
love
him
with
all
his
Soul
,
with
all
his
Heart
,
and
with
all
his
Strength
,
beyond
which
there
could
be
nothing
,
by
which
he
did
deserve
all
that
Glory
that
no
other
was
capable
of
;
and
therefore
they
could
not
conceive
a
Supererrogation
in
Christ's
active
Obedience
,
meriting
the
Heavenly
Glory
,
which
Merit
was
not
only
sufficient
for
the
Elect
,
but
for
the
whole
Race
of
Mankind
:
altho
it
was
free
for
the
Son
to
become
Man
,
his
becoming
Man
was
a
part
of
his
Humiliation
and
Suffering
;
and
which
is
yet
more
pressing
,
if
in
that
way
the
active
Obedience
and
Holiness
of
Christ
were
imputed
to
the
Elect
,
they
were
thereby
intirely
holy
,
and
their
own
Holiness
were
but
Works
of
Supererrogation
,
at
least
were
not
Works
due
by
Justice
,
but
Works
of
Gratitude
,
and
the
failing
in
them
could
never
require
Repentance
,
which
would
agree
to
the
Principles
of
none
but
of
the
Antinomians
.
Nor
did
it
magnify
the
free
Grace
of
God
,
if
he
gave
nothing
to
the
Elect
in
advancing
them
to
Glory
,
but
that
which
in
Recompence
,
at
least
in
Premiative
Justice
he
was
obliged
to
give
:
There
being
small
ground
in
a
Creditor
to
glory
that
he
had
exacted
all
he
could
have
required
,
tho
not
from
his
Debtor
,
but
from
an
interposed
Person
.
I
have
already
cleared
my
Thoughts
,
that
tho
Christ's
Satisfaction
may
by
Resemblance
be
called
the
Payment
of
a
Debt
,
yet
properly
it
is
not
:
Nor
doth
God
crave
Satisfaction
as
a
Creditor
,
or
is
Sin
expiated
by
God's
taking
Pleasure
in
the
Misery
of
his
Creature
,
to
compense
the
Displeasure
he
had
in
their
Sin
,
seeing
he
declareth
the
contrary
with
so
solemn
an
Asseveration
,
As
I
live
,
saith
the
Lord
,
I
delight
not
in
the
Death
of
a
Sinner
.
But
the
Satisfaction
he
requireth
in
Conformity
to
his
Holiness
,
is
the
Vindication
of
his
Purity
,
and
of
his
infinite
Aversion
from
Sin
,
as
by
his
Justice
he
proportions
the
Suffering
requisite
for
the
Vindication
,
to
the
Sins
deserving
.
Therefore
upon
the
foresight
of
Adam's
Fall
,
and
thereby
not
only
the
loss
of
the
Exaltation
of
himself
and
Posterity
to
Celestial
Glory
,
but
falling
into
a
sinful
State
which
no
Creature
could
expiate
,
the
Son
did
freely
interpose
to
restore
Mankind
to
what
they
had
lost
by
Adam
,
and
to
vindicate
the
Purity
of
God
by
Sufferings
of
as
much
Value
,
as
if
all
Mankind
had
been
in
eternal
Misery
;
and
by
Christ's
performing
what
Adam
was
obliged
to
perform
,
by
a
full
Implement
of
the
whole
Will
and
Law
of
God
,
and
for
that
end
assuming
the
Nature
of
Man
.
I
have
also
cleared
my
Mind
,
that
tho
Adam
had
stood
,
he
could
not
have
merited
that
Exaltation
which
he
and
his
Posterity
were
to
have
had
by
the
first
Covenant
;
for
he
might
have
continued
innocent
and
sinless
,
without
great
Advances
in
Holiness
:
Can
it
then
with
any
Reason
be
thought
,
that
his
so
continuing
did
in
any
way
of
Justice
and
Merit
purchase
Glory
for
himself
?
and
the
Capacity
of
the
like
to
all
his
Posterity
,
if
they
continued
sinless
during
the
time
of
their
Trial
?
But
tho
innocent
Adam
was
capable
of
Merit
by
improving
the
Holiness
God
gave
him
;
yet
so
great
a
Reward
as
God
promised
him
upon
his
Persistance
,
was
not
a
Reward
of
meer
Debt
,
but
of
Grace
;
so
that
only
the
Covenant
of
Grace
is
of
meer
Grace
without
any
thing
of
Merit
in
the
Elect.
Therefore
as
Faith
in
the
Covenant
of
Grace
is
only
the
Manner
freely
chosen
of
God
;
so
Persistance
in
Obedience
was
the
Manner
freely
chosen
of
God
in
the
Covenant
of
Works
.
So
then
,
the
clearest
way
of
taking
up
the
Covenant
of
Grace
is
,
that
Christ
by
his
Humiliation
and
Suffering
did
so
fully
vindicate
the
Purity
of
God
,
and
his
Justice
,
that
thereupon
God
might
have
forgiven
the
Sins
of
the
whole
World
,
and
of
every
individual
Man
;
and
he
did
exclude
none
from
Mercy
,
but
malicious
and
obstinate
Sinners
,
that
rejected
the
Motions
of
Conversion
,
and
the
Offers
of
Grace
,
but
did
even
include
some
of
these
;
and
that
he
advanced
the
Elect
to
Celestial
Glory
,
upon
Christ's
entire
fulfilling
of
his
Law
,
being
also
as
the
Manner
freely
chosen
for
the
Covenant
of
Grace
,
as
Adam's
Performance
was
for
the
Covenant
of
Works
:
and
so
not
only
Christ's
Passive
Obedience
is
imputed
to
Believers
,
but
his
Active
Obedience
as
the
Terms
of
the
Covenant
;
and
so
the
exceeding
superabundant
Grace
of
the
Goodness
of
God
is
manifested
,
not
only
in
accepting
the
Expiation
of
Sin
by
a
Mediator
,
but
in
giving
to
the
Elect
Glory
freely
,
as
a
Reward
by
Grace
and
not
of
Debt
,
whereby
the
Difficulties
on
both
Hands
in
the
forementioned
Controversy
do
evanish
.
If
Christ's
Sufferings
had
been
properly
a
Payment
of
the
Debt
of
Sin
,
it
could
have
had
no
effect
in
relation
to
the
Reprobate
,
nor
could
they
have
been
restored
to
a
possibility
of
Salvation
,
nor
could
God
complain
of
the
Hardness
of
their
Hearts
:
For
if
Christ
had
suffered
as
to
pay
the
Debt
of
Sin
,
he
could
not
have
paid
the
Debt
of
those
that
were
to
perish
,
or
else
God
had
exacted
that
Debt
of
them
which
Christ
had
paid
;
nor
should
Christ
have
suffered
more
than
what
were
sufficient
to
pay
the
Debt
of
the
Elect
only
:
whereas
all
agree
that
his
Sufferings
were
sufficient
for
the
Sins
of
the
whole
World
;
but
being
conceived
as
the
Vindication
of
God's
Aversion
from
Sin
,
he
not
only
saved
the
Elect
,
but
stopt
the
Mouths
of
the
Reprobate
and
Damned
,
and
made
them
inexcusable
;
so
that
their
own
Conscience
will
condemn
them
,
and
be
their
perpetual
Tormentor
,
that
they
have
thrown
themselves
into
Hell
when
they
might
have
escaped
,
if
it
had
not
been
their
own
deserving
fault
.
This
way
doth
far
more
illustrate
to
my
Soul
the
infinitely
amiable
Representation
of
God
both
in
his
Grace
and
his
Justice
,
than
any
other
way
that
I
can
apprehend
,
in
which
I
am
exceedingly
confirmed
by
that
excellent
Parallel
of
the
first
and
second
Adam
,
held
so
clearly
forth
to
the
Romans
by
the
blessed
Apostle
of
the
Gentiles
,
saying
,
Death
reigned
from
Adam
to
Moses
,
even
in
them
that
had
not
sinned
after
the
similitude
of
Adam's
Transgression
,
who
is
the
Figure
(
or
Type
)
of
him
that
was
to
come
,
that
is
,
of
Christ
.
Where
the
similitude
of
Adam's
Transgression
distinguishing
it
from
others
is
,
that
by
it
the
whole
Benefit
of
the
Covenant
was
lost
,
not
only
to
himself
,
but
to
all
his
Posterity
:
For
if
through
the
Offence
of
one
Man
many
be
dead
,
much
more
the
Grace
of
God
,
and
the
Gift
by
Grace
,
which
is
by
one
Man
Jesus
Christ
,
bath
abounded
unto
many
.
If
then
Adam
was
a
Type
of
Christ
,
certainly
it
was
not
in
that
he
sinned
,
and
lost
his
Posterity
,
but
in
this
that
as
if
he
had
continued
obedient
to
God
,
he
had
brought
himself
and
his
Posterity
to
Glory
;
and
as
his
bringing
them
to
Glory
were
not
by
Merit
,
but
by
fulfilling
the
Terms
of
the
Covenant
of
Works
,
so
Christ's
bringing
the
Elect
to
Glory
,
is
by
fulfilling
the
whole
Will
of
God
,
as
his
part
of
the
Terms
of
the
Covenant
of
Grace
.
The
same
Apostle
to
the
Corintbians
makes
the
Type
and
Parallel
yet
more
clear
:
For
since
by
Man
came
Death
,
by
Man
came
also
the
Resurrection
of
the
dead
:
And
so
it
is
written
,
the
first
Man
Adam
was
made
a
living
Soul
,
the
last
Man
Adam
was
made
a
quickning
Spirit
.
But
seeing
the
second
Adam
not
only
performed
the
Terms
of
Salvation
by
Obedience
,
but
hath
expiated
Sin
by
his
Suffering
;
therefore
it
is
said
,
For
this
cause
he
is
the
Mediator
of
the
New
Testament
,
that
by
the
means
of
Death
for
the
Redemption
of
the
Transgressions
that
were
under
the
first
Covenant
,
they
which
are
called
might
receive
the
Promise
of
Eternal
Inheritance
.
Here
the
Transgressions
that
were
under
the
first
Covenant
,
must
be
meant
of
the
accumulated
Sins
in
the
Fall
,
which
were
redeemed
,
repaired
and
restored
by
Christ
the
second
Adam's
fulfilling
all
Righteousness
,
and
purging
the
Sins
of
the
Elect.
And
again
it
is
said
,
Not
as
the
Offence
,
so
also
is
the
free
Gift
.
Not
as
it
was
by
one
that
sinned
,
so
was
the
Gift
;
for
the
Judgment
was
by
one
to
Condemnation
,
but
the
free
Gift
is
of
many
Offences
to
Justification
:
where
the
Gift
to
Adam
is
said
to
be
to
Condemnation
,
not
by
the
Intent
,
but
by
the
Event
,
through
his
failing
;
whereas
the
second
Adam
could
not
fail
in
performing
his
Undertaking
.
By
this
Explication
of
the
Covenant
of
Grace
,
I
find
my
Mind
cleared
and
eased
of
these
perplexing
Difficulties
about
God's
Decrees
and
Dispensations
in
the
Salvation
and
Reprobation
of
his
Rational
Creatures
,
and
about
the
Terms
and
Tenor
both
of
the
Covenant
of
Works
,
and
of
the
Covenant
of
Grace
.
The
most
learned
and
most
accurate
in
all
Churches
and
all
Ways
have
been
perplexed
,
in
thinking
how
God
would
decree
to
reject
,
damn
and
eternally
torment
a
great
part
of
his
Rational
Creatures
for
that
which
was
never
in
their
Power
to
perform
,
much
more
without
any
cause
on
the
Creatures
part
,
but
only
by
his
meer
Soveraignty
,
or
that
they
were
never
in
a
possibility
to
have
escaped
eternal
Misery
:
Or
,
that
Christ
the
second
Adam
had
not
so
far
exceeded
the
first
Adam
,
that
as
the
first
Adam
might
have
preserved
all
his
Posterity
in
a
Capacity
to
be
saved
,
if
he
had
not
fallen
;
so
the
second
Adam
should
not
at
least
have
put
all
Manking
in
a
Capacity
to
be
saved
,
and
escape
eternal
Misery
by
the
Covenant
of
Grace
.
And
yet
on
the
other
hand
,
the
Scripture
is
so
plain
and
positive
,
that
it
is
not
in
Man's
Power
to
believe
by
a
saving
Faith
,
to
be
holy
,
or
how
it
could
consist
with
the
Veracity
and
Sincerity
of
God
to
exhort
and
expostulate
with
Men
to
repent
,
believe
and
be
holy
,
tho
it
were
neither
in
the
Power
of
the
Elect
or
Reprobate
to
perform
the
same
.
Whereupon
some
found
no
Outgate
,
but
by
recurring
to
that
Freedom
that
once
was
in
Adam
,
and
that
a
Creditor
might
press
his
Debitor
to
pay
his
Debt
,
tho
the
Debitor
were
not
able
to
pay
it
:
Would
ever
a
rational
Creditor
exhort
his
Debitor
to
pay
when
he
knew
he
were
altogether
insolent
?
Hence
it
is
that
Pelagians
,
Semi-Pelagians
,
Lutherans
,
Arminians
and
Papists
,
have
all
run
to
a
Freedom
in
Man's
Will
to
perform
the
saving
Acts
,
and
many
of
them
have
held
that
Freedom
essential
to
,
and
inseparable
from
the
Will
:
And
others
have
held
that
Freedom
as
a
Purchase
of
Christ
,
giving
that
Capacity
to
all
Mankind
by
their
Birth
,
or
to
many
of
them
by
their
Baptism
.
The
Pelagians
and
Semi-Pelagians
thought
the
Powers
of
Nature
were
sufficient
without
any
Purchase
of
Christ
as
to
that
.
The
Lutherans
and
Arminians
attribute
it
to
a
general
Purchase
of
Christ
to
all
Mankind
,
that
they
were
in
a
Capacity
to
believe
,
to
be
holy
,
and
to
be
saved
by
their
Birth
,
or
their
Baptism
;
and
the
Papists
hold
the
same
by
Baptism
administred
in
that
Church
,
and
do
condemn
all
others
not
so
baptized
.
What
can
be
more
useful
,
satisfying
and
quieting
Mens
Consciences
in
this
matter
,
or
more
illustrating
the
Wisdom
and
Justice
of
God
,
than
to
extricate
these
Difficulties
,
and
to
show
the
true
way
of
reconciling
these
apparent
Inconsistencies
by
the
wonderful
Wisdom
of
God
?
Showing
that
by
the
Covenant
of
Grace
,
all
Men
were
to
be
in
a
Capacity
to
be
saved
,
and
none
under
the
absolute
necessity
of
inevitable
Misery
but
through
their
own
deserving
fault
,
whereby
the
Damned
shall
eternally
accuse
themselves
as
the
only
Authors
of
their
own
Damnation
;
and
the
Glorified
shall
attribute
it
wholly
to
God
that
they
are
saved
;
and
that
it
may
be
well
consistent
with
the
Veracity
and
Sincerity
of
God
to
exhort
and
expostulate
with
any
,
whether
Elect
or
Reprobate
,
to
repent
,
believe
and
to
be
holy
.
All
which
to
me
is
convincingly
cleared
,
in
that
God
sincerely
offers
to
all
that
come
to
Discretion
,
by
their
natural
Conscience
,
by
his
Word
,
or
by
the
Motions
of
his
Spirit
,
to
give
them
the
Grace
of
Repentance
,
Faith
and
Holiness
,
if
they
do
not
reject
the
Offer
:
And
so
he
doth
by
all
Expressions
possible
expostulate
with
them
,
why
they
will
not
hear
and
accept
,
but
will
reject
that
Offer
,
and
so
die
and
perish
,
which
is
seldom
or
never
ascribed
to
any
other
Sin
,
but
Misbelief
,
hardning
the
Heart
,
or
rejecting
the
Counsel
of
God
.
All
which
may
well
consist
without
any
Power
in
the
Person
to
whom
the
Offer
is
made
to
perform
these
Duties
by
themsélves
,
either
by
the
Powers
of
Nature
,
or
any
universal
Grace
given
in
their
Birth
or
Baptism
.
This
will
evidently
appear
,
and
the
Consistency
will
be
clear
by
several
Examples
.
First
;
If
a
King
should
make
a
Proclamation
of
Pardon
to
all
his
Rebellious
Subjects
,
if
they
did
not
reject
it
,
might
he
not
sincerely
and
warrantably
expostulate
with
them
if
they
did
reject
it
?
might
he
not
exhort
them
to
accept
it
?
And
yet
nothing
more
evident
than
that
they
could
not
pardon
themselves
,
or
escape
Condemnation
,
being
guilty
of
Death
,
without
that
general
Pardon
.
Secondly
;
If
a
Person
had
in
Despair
drunk
down
Poison
,
a
Physician
comes
and
hath
in
his
Hand
an
Antidote
which
he
offers
,
and
which
the
Patient
,
continuing
in
Despair
,
refuses
to
accept
;
May
not
this
Physician
,
tho
he
knew
the
Patient
were
inflexible
,
exhort
him
to
accept
the
Antidote
,
wherein
he
performeth
a
vertuous
Act
congruous
to
his
Nature
?
If
this
Patient
continue
obstinate
,
were
he
not
a
Self-murderer
?
Could
he
excuse
himself
from
being
the
Author
of
his
own
Death
?
If
he
should
desire
the
Physician
to
put
the
Antidote
in
his
own
Hand
,
and
in
his
Choice
,
that
he
might
drink
it
,
or
throw
it
upon
the
ground
,
were
it
Prudence
or
Kindness
in
the
Physician
so
to
do
?
Yet
nothing
is
more
evident
than
that
this
Patient
could
not
cure
himself
,
and
yet
is
inexcusable
that
he
was
not
cured
:
For
tho
it
was
not
in
his
Power
to
cure
himself
,
yet
it
was
in
his
Power
not
to
hinder
his
Cure
.
These
Examples
do
abundantly
show
not
only
the
Consistency
,
but
the
Wisdom
of
Divine
Dispensations
towards
Mankind
.
All
Men
are
poisoned
with
Sin
;
yet
God
convinces
all
that
have
the
use
of
Reason
,
that
they
are
Sinners
,
and
yet
he
is
merciful
to
Penitents
,
which
is
the
first
step
to
the
Covenant
of
Grace
,
wherein
God
will
make
farther
Progress
,
unless
the
first
Motions
be
rejected
,
which
is
much
clearer
as
to
those
to
whom
the
way
of
God's
Dispensations
is
revealed
and
inculcated
,
and
the
Offer
of
Regeneration
,
Repentance
and
Faith
sincerely
made
.
Can
any
of
these
pretend
that
they
have
not
Power
to
repent
,
or
believe
,
seeing
the
All-sufficient
Power
of
God
is
offered
,
if
it
be
not
rejected
?
and
tho
God
foreknows
that
the
Offer
will
be
rejected
,
yet
it
is
congruous
to
his
gracious
and
benign
Nature
to
exhort
the
Acceptance
of
it
,
and
to
expostulate
for
the
wilful
Rejection
thereof
;
as
he
saith
,
Turn
ye
,
turn
ye
,
why
will
ye
die
,
O
House
of
Israel
!
As
it
were
not
becoming
the
Physician
to
put
the
Antidote
in
the
obstinate
Patient's
Hand
,
knowing
that
he
would
pour
it
out
and
lose
it
:
So
it
is
not
congruous
to
the
Divine
Wisdom
to
give
universal
Grace
,
knowing
that
most
that
were
to
receive
it
would
throw
it
away
.
There
is
indeed
this
difference
between
the
Offer
God
the
Physician
of
Souls
makes
,
and
the
Offer
of
the
Antidote
by
a
Physician
of
the
Body
,
that
the
Power
of
God
is
insuperable
,
and
can
overcome
the
strongest
Aversion
,
and
the
most
wilful
Rejection
of
Sinners
:
And
therefore
even
some
of
these
are
in
the
Election
of
Grace
,
but
that
it
is
not
congruous
to
his
glorious
Nature
to
exercise
his
Power
upon
all
.
This
is
evident
,
because
he
applieth
it
to
none
who
sin
against
the
Holy
Ghost
,
who
having
tasted
of
the
Powers
of
the
World
to
come
,
do
Despight
unto
the
Spirit
of
God
:
Nor
do
any
of
his
Divine
Perfections
incline
him
to
overcome
the
Resistance
of
all
other
obstinate
Sinners
;
and
therefore
God
may
justly
say
,
Behold
ye
Rejecters
,
and
wonder
,
and
perish
!
This
way
doth
well
quadrate
with
,
and
is
much
confirmed
by
the
signal
Sentence
of
the
most
universally
applauded
of
all
the
Fathers
,
and
the
greatest
Antipelagian
Augustine
,
saying
,
Deut
neminem
deserit
nisi
à
quo
prius
deseritur
,
God
forsaketh
none
but
those
that
first
forsake
him
.
This
must
import
more
than
forgetting
,
neglecting
,
or
not
obeying
God
:
It
must
imply
an
Application
to
God
,
and
Consideration
whether
to
cleave
to
Sin
,
or
endeavour
to
return
to
him
,
with
Consideration
of
a
possibility
of
it
,
and
an
Offer
of
Mercy
upon
Repentance
,
and
after
all
a
rejecting
of
the
Offer
,
and
resolving
not
to
repent
,
but
to
cleave
to
Sin
,
either
absolutely
,
or
for
a
time
,
as
most
do
who
leave
Repentance
to
old
Age
,
or
Death-bed
,
that
in
the
mean
time
they
may
enjoy
their
beloved
Sins
.
I
shall
conclude
,
with
craving
humble
Pardon
for
what
through
the
Weakness
of
my
Capacity
I
have
thought
or
said
unsutably
to
the
Infinite
Perfections
of
my
most
glorious
God
;
and
with
this
Acknowledgment
and
Exaltation
of
the
Bounty
,
Mercy
,
and
Faithfulness
of
God
towards
Mankind
,
in
the
most
profound
Veneration
,
adore
Him
,
saying
,
Holy
,
Holy
,
Holy
Lord
God
Almighty
!
Heaven
and
Earth
are
full
of
the
Glory
,
and
of
thy
Grace
,
which
thou
freely
and
effectually
givest
to
all
Men
capable
of
the
Offer
of
Grace
,
who
do
not
reject
that
Offer
by
sinning
against
the
Holy
Ghost
,
or
cleaving
obstinately
to
their
other
known
and
predominant
Sins
,
from
which
they
refuse
to
be
reclaimed
;
yet
thou
savest
some
of
these
by
thy
superabundant
and
insuperable
Grace
,
pulling
them
as
Firebrands
out
of
the
Fire
.
And
all
by
the
Merits
and
Mediation
of
thy
only
Son
,
our
Saviour
,
the
Lord
Jesus
Christ
.
To
the
Father
,
Son
and
Eternal
Spirit
,
consubstantial
in
Personal
Trinity
,
and
individual
Unity
,
be
Glory
eternally
World
without
end
.
Amen
.
FINIS
.
ADVERTISEMENTS
.
NEwly
printed
,
The
Holy
Bible
,
containing
the
Old
Testament
and
the
New
:
with
Annotations
and
Parallel
Scriptures
.
To
which
is
annexed
the
Harmony
of
the
Gospels
:
As
also
the
Reduction
of
the
Jewish
Weights
,
Coins
and
Measures
,
to
our
English
Standards
.
And
a
Table
of
the
Promises
in
Scripture
.
By
Samuel
Clark
,
Minister
of
the
Gospel
.
Printed
in
Folio
of
a
very
fair
Letter
,
and
excellent
Paper
;
the
like
never
before
in
one
Volume
.
The
four
Last
Things
,
viz.
Death
,
Judgment
,
Heaven
,
Hell
,
Practically
consider'd
and
applied
in
several
Discourses
.
By
William
Bates
,
D.
D.
Both
printed
for
B.
Aylmer
.
Notes, typically marginal, from the original text
Notes for div A61251-e1320