AN
EXAMINATION
of
a
Treatise
written
by
Master
Cotton
,
for
the
clearing
of
certaine
doubts
concerning
Predestination
.
QUESTION
.
1.
HOw
may
it
appeare
that
there
was
any
thought
of
the
incarnation
of
the
second
person
,
or
advancement
of
the
man
Christ
,
before
the
presupposall
of
the
fall
of
man
,
and
his
owne
humiliation
.
God
doth
not
propose
one
thing
before
another
in
time
,
all
things
are
at
once
present
with
him
:
But
the
things
purposed
by
God
,
God
doth
order
them
one
for
another
,
and
so
is
he
rightly
said
to
purpose
one
thing
in
order
before
another
.
Now
in
order
of
things
,
God
hath
first
purposed
the
glorifying
of
himselfe
,
yea
,
and
the
glorifying
of
himselfe
in
Christ
too
,
before
he
presupposed
the
fall
of
man
,
and
humiliation
of
Christ
;
as
may
appeare
,
&c.
1.
I
will
first
take
into
consideration
the
doubt
proposed
.
Here
are
foure
things
mentioned
:
and
the
Question
is
made
touching
incarnation
of
the
Son
of
God
,
and
the
fall
of
man
:
I
should
answer
at
the
first
dash
,
that
there
is
no
order
between
them
at
all
:
My
reason
is
this
,
All
order
in
intention
hath
course
onely
between
the
meanes
and
the
end
:
But
between
these
two
there
is
no
such
reference
as
between
the
means
and
the
end
.
The
proposition
is
without
question
;
the
assumption
I
prove
thus
:
It
belongs
to
the
same
Author
to
be
the
Author
,
as
of
the
end
,
so
of
the
meanes
tending
to
the
end
.
(
All
experience
justifies
this
.
)
But
God
(
though
he
be
the
Author
of
the
incarnation
of
his
Sonne
,
yet
)
could
not
be
the
Author
of
the
fall
of
man
,
as
he
cannot
be
the
Author
of
sinne
.
But
it
is
not
sit
so
weighty
a
question
should
be
strangled
unius
verbi
praejudicio
,
with
the
prejudice
of
one
word
;
therefore
let
the
question
proceed
(
with
a
little
alteration
)
in
comparison
of
the
incarnation
of
the
Sonne
of
God
,
and
the
permission
of
the
fall
of
Adam
,
which
undoubtedly
was
Gods
work
as
well
as
the
former
.
Some
thinke
the
decree
of
the
incarnation
of
the
Sonne
of
God
presupposeth
the
fall
of
man
;
or
rather
(
to
speake
more
accurately
in
a
scholasticall
discourse
)
the
consideration
of
Adams
fall
,
and
consequently
(
though
this
be
not
alwaies
considered
)
the
decree
of
God
to
permit
Adams
fall
.
This
order
,
though
very
generally
received
;
yet
it
is
contrary
to
manifest
reason
,
according
to
the
rule
in
this
Treatise
mentioned
,
and
which
I
take
to
be
most
sound
.
For
,
if
the
permission
of
Adams
fall
were
first
in
intention
,
then
it
should
be
last
in
execution
,
and
consequently
the
Son
of
God
should
be
first
incarnate
,
and
after
this
Adam
should
be
permitted
to
fall
.
Others
it
seems
(
though
very
few
that
I
have
ever
bin
acquainted
with
)
take
another
course
,
and
presuppose
Gods
purpose
touching
the
incarnation
of
his
Sonne
to
precede
his
purpose
touching
the
permission
of
Adams
fall
;
yet
not
so
much
for
the
former
reason
,
as
for
the
honour
of
Christ
.
But
this
will
be
found
upon
true
scanning
,
to
be
as
contradictions
to
manifest
reason
as
the
former
,
and
that
upon
the
same
ground
.
For
,
if
God
did
purpose
the
incarnation
of
his
Sonne
before
he
purposed
the
permission
of
the
fall
of
Adam
,
much
more
did
he
purpose
the
incarnation
of
his
Sonne
,
before
he
purposed
to
permit
the
sinnes
of
all
men
,
and
particularly
the
sins
of
them
that
crucified
the
Sonne
of
God
,
Act.
2.
36.
I
say
much
more
;
onely
to
signifie
that
this
is
much
more
evident
.
But
this
is
a
thing
impossible
upon
the
former
ground
,
and
upon
the
former
rule
.
For
,
if
the
incarnation
of
the
Sonne
of
God
were
first
in
intention
,
then
it
should
be
last
in
execution
;
and
consequently
Christ
should
first
be
permitted
by
God
to
be
crucified
,
and
after
this
hee
should
be
incarnate
.
2.
Againe
.
Did
God
decree
that
his
Sonne
should
take
humane
flesh
upon
him
indefinitely
in
respect
of
place
where
,
and
time
when
?
Or
definitely
at
such
a
time
,
and
in
the
wombe
of
the
Virgin
Mary
?
Indefinite
decrees
are
generally
thought
to
be
nothing
becomming
God
.
If
definitely
,
how
could
this
be
without
the
consideration
of
Adams
fall
?
3.
If
the
decree
of
incarnation
be
advanced
before
the
decree
of
permitting
Adam
to
fall
,
why
not
before
the
decree
of
the
creation
also
,
and
that
not
onely
of
men
,
but
of
Angels
?
Certainly
it
could
not
be
before
the
decree
of
creating
Angels
:
For
priority
in
intention
is
onely
of
the
end
,
in
reference
to
the
meanes
;
and
certainly
the
creation
of
Angels
,
was
no
meanes
for
the
incarnation
of
the
Son
of
God
.
Now
if
the
decree
of
incarnation
were
not
before
the
decree
of
the
creation
of
Angels
,
surely
it
was
not
before
the
decree
of
the
creation
of
mankind
:
For
the
decree
of
the
creation
of
Angels
was
in
no
moment
before
the
decree
of
the
creation
of
man
:
which
I
prove
thus
:
If
the
creation
of
Angels
were
first
in
intention
,
it
should
be
last
in
execution
,
and
consequently
man
should
be
created
before
Angels
.
Now
if
the
incarnation
of
the
Sonne
,
were
not
in
intention
before
the
creation
of
mankind
in
Adam
,
I
will
here-hence
manifestly
deduce
,
that
the
same
incarnation
of
the
Sonne
of
God
was
not
any
moment
of
nature
in
intention
before
the
permission
of
mans
fall
;
for
certainly
creation
of
mankind
in
Adam
was
not
:
as
I
prove
thus
;
If
Adams
creation
were
in
Gods
intention
before
the
permission
of
his
fall
,
then
should
it
have
bin
last
in
execution
;
that
is
,
man
should
be
permitted
to
fall
into
sinne
,
before
God
created
him
.
Thus
,
looke
by
what
reason
it
may
appeare
,
that
the
permission
of
Adams
fall
was
not
in
Gods
intention
before
the
incarnation
of
the
Sonne
of
God
;
by
as
good
reason
doth
it
appeare
,
that
the
incarnation
of
the
Sonne
of
God
was
not
in
Gods
intention
before
the
permission
of
Adams
fall
:
whence
it
followeth
,
that
the
incarnation
of
the
Son
of
God
,
and
the
permission
of
Adams
fall
,
together
with
his
creation
are
not
subordinanda
,
to
be
subordinated
in
Gods
intention
(
as
if
any
of
these
were
the
end
which
God
intended
,
and
the
rest
meanes
ordained
to
that
end
)
but
co-ordinanda
,
to
be
co-ordinated
,
as
joynt
means
tending
to
a
further
end
:
and
that
is
the
manifestation
of
Gods
glory
in
a
way
of
mercy
mixt
with
justice
:
Which
end
doth
equally
be
speake
all
the
three
former
as
meanes
tending
thereunto
.
For
,
no
declaration
of
Gods
glory
can
be
without
creation
,
nor
in
the
way
of
mercy
without
permission
of
sinne
and
misery
:
nor
of
such
a
mercy
as
is
mixt
with
justice
,
without
the
incarnation
and
passion
of
the
Son
of
God
.
2.
As
for
the
order
of
the
other
two
,
to
wit
the
advancement
of
the
man
Christ
,
and
his
humiliation
,
thereof
we
are
now
to
speake
.
And
first
I
confesse
willingly
,
that
his
humiliation
could
not
be
intended
before
his
exaltation
,
lest
,
being
first
in
intention
,
it
should
be
last
in
execution
.
I
will
further
prove
that
his
advancement
or
exaltation
could
not
be
intended
before
his
humiliation
.
And
first
,
this
may
be
made
evident
as
touching
his
greatest
advancement
,
which
was
by
incarnation
;
all
advancement
following
was
farre
inferior
unto
this
.
Now
this
advancement
was
not
intended
before
his
humiliation
;
for
had
it
bin
first
in
intention
,
it
had
bin
last
in
execution
,
and
consequently
Christ
had
been
first
humbled
,
and
afterwards
his
nature
taken
into
an
hypostaticall
union
with
the
Sonne
of
God
.
Secondly
I
prove
,
that
the
advancement
of
his
humane
nature
after
his
passion
,
was
not
in
Gods
intention
before
his
humiliation
.
For
I
have
already
proved
that
the
taking
of
the
humane
nature
into
an
hypostaticall
union
with
the
Son
of
God
,
was
not
before
his
humiliation
:
and
you
will
not
say
that
the
advancement
of
the
man
Christ
you
speake
of
,
was
in
Gods
intention
before
his
incarnation
,
therefore
neither
was
it
in
Gods
intention
before
his
humiliation
.
What
remaines
then
,
but
that
all
these
,
to
wit
,
the
incarnation
of
the
Sonne
of
God
,
his
humiliation
in
the
flesh
,
together
with
his
succeeding
advancement
,
are
not
sub-ordinanda
,
to
bee
subordinated
in
Gods
intention
,
(
as
if
onewere
the
end
,
and
the
other
meanes
tending
to
that
end
)
but
rather
Co-ordinanda
,
to
be
co-ordinated
;
if
not
as
joynt
meanes
tending
to
one
and
the
same
end
throughout
,
yet
as
different
meanes
tending
to
different
ends
;
or
partly
the
one
,
partly
the
other
:
Still
holding
up
this
truth
,
that
no
order
is
to
be
found
in
intention
between
any
but
such
as
have
the
reference
of
end
and
meanes
amongst
themselves
.
As
for
example
,
The
incarnation
of
the
Son
of
God
is
a
sole
and
single
means
tending
to
the
manifestation
of
the
greatest
free
grace
of
God
that
ever
was
or
can
be
shewed
to
the
world
;
his
humiliation
respects
both
our
good
and
his
owne
.
As
it
respects
ours
;
together
with
his
incarnation
,
it
is
a
meanes
to
manifest
the
glory
of
God
in
saving
us
in
despight
of
sinne
,
and
that
in
the
way
of
justice
.
In
respect
of
his
owne
good
,
together
with
his
advancement
,
it
is
a
joynt
means
for
manifesting
the
remunerative
justice
of
God
,
in
rewarding
him
according
to
his
deserts
:
in
conformity
to
that
of
the
Apostle
,
Therefore
hath
God
exalted
him
.
But
neither
2.
Now
I
come
to
examine
how
this
doubt
is
cleered
.
Here
we
have
first
a
rule
,
then
the
accomodation
of
this
rule
.
Touching
the
rule
I
acknowledge
it
,
and
I
adde
something
to
the
cleering
of
it
.
Granting
that
there
is
no
order
in
Gods
decrees
,
but
such
as
is
grounded
upon
this
,
that
God
purposeth
one
thing
for
another
.
This
one
thing
and
another
are
only
the
end
and
the
means
;
between
which
we
say
,
in
the
intention
of
God
there
is
onely
prioritas
rationis
,
priority
of
reason
;
which
in
my
judgement
is
well
expounded
thus
:
when
ratio
unius
petitur
à
ratione
alterius
,
the
reason
of
the
one
is
taken
from
the
reason
of
the
other
;
as
ratio
mediorum
petitur
à
ratione
sinis
,
the
reason
of
the
means
is
taken
from
the
reason
of
the
end
.
And
therefore
we
say
,
The
end
is
first
in
intention
,
and
then
the
meanes
.
As
for
the
accomodation
of
the
rule
,
it
seems
to
me
to
be
nothing
at
all
to
the
purpose
;
for
the
doubt
proposed
was
not
how
it
might
appeare
that
there
was
any
thought
of
the
glorifying
of
God
,
before
the
presupposall
of
Adams
fall
,
and
of
Christs
humiliation
.
We
willingly
acknowledge
the
glory
of
God
was
thought
on
before
them
all
,
both
before
the
incarnation
,
advancement
of
the
man
Christ
,
mans
fall
,
and
Christs
humiliation
:
I
say
,
before
them
all
,
prioritate
rationis
,
by
priority
of
reason
;
for
,
undoubtedly
,
both
the
incarnation
of
the
Son
of
God
,
That
is
,
the
hypostaticall
union
of
Christs
manhood
to
the
second
person
in
the
Trinitie
,
and
the
advancement
of
the
man
Christ
,
was
to
the
glory
of
God
as
the
end
thereof
,
as
well
as
ought
else
.
And
this
glory
of
God
hath
been
specified
at
least
in
part
.
And
as
for
the
glorifying
of
himself
in
Christ
,
this
still
denotes
the
glory
of
God
as
the
end
,
though
it
addes
withall
the
matter
wherein
it
shines
,
to
wit
,
the
man
Christ
.
And
to
prevent
the
errour
of
equivocation
,
that
usually
lurkes
under
generalls
.
This
glorifying
of
God
in
Christ
consists
either
in
severall
,
or
in
common
,
with
the
glorifying
of
himself
in
man
also
;
to
wit
,
in
the
elect
,
considered
in
severall
.
I
confesse
there
is
a
double
glory
of
God
,
manifested
in
Christ
:
The
one
is
the
glory
of
his
pure
grace
in
conferring
the
greatest
good
and
honour
that
the
creature
is
capable
of
,
as
namely
in
the
hypostaticall
union
of
the
manhood
of
Christ
to
the
second
person
in
the
Trinitie
.
Secondly
the
glory
of
Gods
remunerative
justice
in
the
highest
degree
possible
,
both
in
respect
of
the
reward
,
the
greatest
that
possibly
could
be
deserved
(
for
that
hypostaticall
union
could
not
be
deserved
)
and
that
is
the
glorisication
of
the
humane
nature
of
Christ
,
both
in
respect
of
his
glory
absolute
,
and
of
his
glory
relative
,
as
by
whom
salvation
is
procured
to
others
:
as
also
in
respect
of
the
desert
,
the
greatest
I
thinke
that
possibly
could
be
,
to
wit
,
the
humiliation
of
the
Sonne
of
God
to
the
death
of
the
crosse
in
way
of
obedience
to
his
Fathers
will
.
There
is
also
a
glory
of
God
that
appeares
in
Christ
,
not
in
severall
,
as
a
sole
meanes
thereof
,
but
in
common
with
other
meanes
joyntly
concurring
thereunto
:
and
that
is
the
glory
of
God
in
the
way
of
mercie
mixt
with
justice
,
in
saving
sinners
for
the
obedience
of
Christ
.
The
glory
of
God
in
all
these
severall
wayes
was
in
the
first
place
intended
by
God
before
ought
else
,
prioritate
rationis
,
in
prioritie
of
reason
;
and
afterwards
the
congruous
meanes
to
these
severall
ends
,
as
the
ends
them selves
did
bespeake
,
were
intended
by
him
:
for
ratio
mediorū
petitur
à
ratione
sinis
;
the
reason
of
the
meanes
is
taken
from
the
reason
of
the
end
.
But
all
this
is
nothing
to
shew
that
the
incarnation
of
the
second
person
,
or
advancement
of
the
man
Christ
,
should
be
before
the
consideration
of
mans
fall
,
or
Christs
humiliation
.
Yet
let
us
examine
that
which
followeth
,
delivered
by
way
of
proof
of
that
which
no
man
,
that
I
know
,
makes
question
of
.
Because
Christ
was
ordained
before
the
world
was
,
therefore
before
the
consideration
either
of
Creation
or
Fall
.
For
,
in
scripture
phrase
,
when
God
is
said
to
doe
one
thing
before
another
,
he
meaneth
before
the
existence
or
being
of
it
in
his
consideration
,
as
an
inducement
leading
him
unto
it
,
as
well
as
before
the
existence
of
it
by
nature
:
As
when
God
is
said
to
have
loved
Jacob
rather
then
Esau
before
they
had
done
either
good
or
evill
.
Rom.
9.
11.
He
meaneth
before
they
had
done
it
in
his
consideration
,
as
a
cause
or
condition
leading
him
to
love
,
or
hatred
,
as
well
as
in
actuall
performance
in
their
owne
persons
.
I
pray
consider
,
why
was
Christ
ordained
,
and
to
what
end
,
before
the
world
was
?
Was
he
not
ordained
to
be
incarnate
in
before
the
world
,
signifies
not
any
measure
of
duration
when
that
worke
was
done
,
but
a
negation
of
any
consideration
had
of
the
creation
or
fall
.
This
seems
a
very
strange
construction
;
therefore
it
deserves
to
be
discussed
.
3.
Before
Abraham
was
I
am
;
would
you
interpret
it
thus
:
Before
the
consideration
of
Abraham
,
I
am
?
Before
the
Child
shall
have
knowledge
to
eschew
the
evill
,
and
to
choose
the
good
,
the
land
that
thou
abhorrest
shall
be
forsaken
of
both
her
Kings
,
is
the
meaning
hereof
,
before
the
consideration
of
the
Childs
knowledge
to
eschew
the
evill
and
to
choose
the
good
?
4.
Is
not
this
a
manifest
course
to
overthrow
our
best
evidence
of
the
eternitie
of
election
and
Christs
ordination
?
For
what
evidence
doth
the
word
of
God
affoord
comparable
to
these
?
And
we
know
that
out
of
our selves
some
have
risen
,
denying
the
eternitie
of
Gods
decrees
:
and
shall
we
do
them
such
acceptable
service
,
as
in
blasting
such
evidences
as
these
that
make
against
them
?
Then
let
us
goe
and
interpret
accordingly
the
Apostle
,
where
he
speakes
of
some
thing
promised
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
say
the
meaning
is
,
before
the
consideration
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
times
consisting
of
many
ages
,
or
some
thing
in
them
,
I
know
not
what
.
5.
I
grant
,
before
they
had
done
good
or
evill
,
Rom
9.
is
as
much
as
before
the
consideration
of
any
good
or
evill
done
by
them
.
The
text
it selfe
doth
bespeake
this
meaning
.
But
will
it
follow
that
,
because
before
they
had
done
good
or
evill
,
Rom.
9.
is
as
much
as
before
the
consideration
of
their
good
or
evill
workes
;
the
text
bespeaking
that
sense
,
therefore
,
1
Pet.
1.
20.
where
Christ
is
said
to
be
ordained
before
the
world
,
it
is
as
much
as
to
say
,
Christ
was
ordained
before
the
consideration
of
the
creation
and
fall
;
the
text
bespeaking
no
such
interpretation
,
but
rather
resisting
it
,
by
the
comparison
made
betwixt
the
ordination
of
Christ
,
and
the
declaration
of
Christ
;
the
one
said
to
be
made
before
the
foundations
of
the
world
,
the
other
said
to
be
made
in
these
last
times
?
as
much
as
to
say
the
one
before
all
times
,
the
other
not
till
these
last
times
:
Times
with
times
compared
,
not
consideration
of
the
creation
and
fall
with
these
last
times
.
6.
Again
,
the
consideration
of
works
,
good
or
evill
,
are
fit
motives
(
as
hath
beene
said
)
unto
election
and
reprobation
if
they
could
precede
them
;
but
the
consideration
of
the
creation
and
fall
,
though
preceding
,
yet
is
no
fit
motive
to
the
ordination
of
Christ
;
wee
well
know
they
were
found
in
Angels
as
well
as
in
men
.
By
the
way
,
where
I
pray
is
it
said
,
that
God
loved
Jacob
rather
then
Esau
?
I
find
it
said
Rom.
9.
that
God
loved
Jacob
and
hated
Esau
.
But
if
you
take
liberty
to
interpret
it
thus
,
He
loved
Jacob
rather
then
Esau
;
why
may
not
I
as
well
take
liberty
to
interpret
it
thus
,
God
hated
Esau
rather
then
Jacob
?
yet
I
confesse
the
former
interpretation
is
made
by
Cornelius
de
lapide
the
Jesuite
.
God
chose
us
before
the
world
in
Christ
our
head
,
Eph.
1.
4.
Therefore
hee
chose
Christ
also
to
bee
our
head
before
the
world
was
.
For
if
we
be
chosen
in
him
,
it
implyeth
that
he
,
as
our
head
,
was
chosen
before
us
in
order
,
and
we
in
him
,
Now
if
we
who
were
chosen
in
Christ
,
and
so
after
Christ
in
order
;
if
wee
(
I
say
)
were
chosen
before
the
world
,
and
so
before
the
consideration
either
of
creation
or
fall
,
how
much
more
Christ
,
who
was
chosen
before
us
?
In
the
allegation
of
Saint
Pauls
text
,
I
find
something
left
out
that
pertaines
to
the
compleating
of
the
sentence
:
for
the
sentence
Who
hath
chosen
us
in
Christ
,
that
we
should
be
holy
:
Here
the
latter
part
of
one
entire
sentence
is
quite
left
out
.
And
by
your
dismembring
it
,
the
sentence
is
made
causelesly
obscure
,
and
so
the
fitter
to
serve
for
advantages
.
This
is
Arminius
course
,
Exam.
Pag.
31.
Apostolus
ait
,
nos
in
Christo
electos
esse
;
The
Apostle
saith
,
we
are
elected
in
Christ
.
And
as
something
in
the
text
is
left
out
:
so
something
besides
the
text
is
put
in
,
God
chose
us
before
the
world
in
Christ
our
head
.
This
likewise
Arminius
insists
on
,
Exam.
Pag.
158.
And
marke
I
pray
you
how
he
works
upon
each
;
To
be
elect
in
Christ
,
is
with
him
,
to
be
elect
being
in
Christ
:
for
,
nos
in
Christo
,
with
him
is
,
nos
existentes
in
Christo
.
And
seeing
we
are
not
in
Christ
but
by
faith
,
hereupon
he
makes
the
object
of
election
to
be
fideles
,
the
faithfull
;
or
in
Christum
credentes
,
such
as
believe
in
Christ
.
We
answer
:
first
,
We
may
take
as
great
libertie
to
interpret
it
,
for
explication
sake
,
by
supplying
a
participle
of
the
future
tense
,
thus
,
elegit
nos
futuros
in
Christo
,
he
chose
us
hereafter
to
be
in
Christ
:
(
like
as
it
followes
,
who
hath
predestinated
us
to
be
adopted
.
Now
we
are
adopted
by
faith
,
Gal.
3.
26.
)
as
he
takes
liberty
to
supply
a
participle
of
the
present
tense
,
esspecially
,
considering
that
when
we
were
elect
,
to
wit
,
before
the
foundation
of
the
world
,
we
were
not
at
all
,
and
consequently
were
not
fideles
,
believers
.
Secondly
wee
answer
,
that
the
compleat
sentence
,
considered
at
full
,
doth
manifest
in
what
sense
this
phrase
[
in
Christ
]
is
taken
.
He
chose
us
in
Christ
,
that
we
should
be
holy
:
This
shewes
to
what
wee
were
chosen
,
to
wit
,
to
obtaine
holinesse
,
and
how
;
to
wit
,
in
Christ
,
that
is
,
for
Christs
sake
;
Like
as
v.
3.
't
is
said
,
God
hath
blessed
us
with
all
spirituall
blessings
in
Heavenly
things
in
Christ
Jesus
:
that
is
,
for
Christ
his
sake
.
And
like
as
1.
Thes.
5.
9.
't
is
said
,
God
hath
ordained
us
to
obtaine
salvation
thorough
Jesus
Christ
:
So
here
in
a
conformable
exposition
,
when
it
is
said
,
God
hath
chosen
us
in
Christ
,
that
wee
should
bee
holy
;
a
faire
meaning
may
be
this
,
God
hath
ordained
us
to
obtaine
holinesse
through
Jesus
Christ
;
especially
considering
that
grace
is
called
salvation
2.
Tim.
1.
9.
as
well
as
glory
;
And
thus
Arminius
himselfe
falls
upon
Exam.
Pag.
31.
Apostolus
inquit
,
nos
in
Christo
electos
esse
tanquam
in
mediatore
,
cujus
sanguine
nobis
salus
parta
est
.
And
thus
the
danger
is
fairely
avoided
of
making
Christ
the
cause
of
our
election
quoad
actum
eligentis
,
which
not
one
of
our
Divines
,
that
I
know
,
maintains
,
save
Rolloc
.
But
Arminius
,
I
confesse
,
labours
for
it
tooth
and
naile
,
to
no
other
end
,
but
that
so
he
may
somewhat
plausibly
bring
in
faith
also
,
if
not
as
a
cause
,
yet
as
a
pre-requisite
at
least
of
our
election
.
And
yet
for
all
the
noyse
he
makes
in
this
kind
,
calling
Christ
the
foundation
of
our
election
,
neverthelesse
the
issue
is
to
confesse
that
all
comes
to
this
,
that
Christ
is
therefore
the
foundation
of
our
election
because
he
is
the
meritorious
cause
bonorum
electione
praeparatorum
,
of
good
things
which
are
prepared
by
election
;
such
as
he
specifies
to
bee
grace
and
glory
,
as
appeares
both
in
his
publique
and
private
disputations
.
Now
,
if
in
this
sense
we
are
said
to
be
elect
in
Christ
,
that
we
should
be
holy
,
then
it
is
cleare
,
we
are
not
elect
in
Christ
tanquam
in
capite
;
for
,
ratio
capitis
non
est
ratio
causae
meritoriae
,
as
Arminius
himselfe
acknowledgeth
,
Exam.
Pag.
3.
Apostolus
inquit
nos
electos
esse
in
Christo
tanquam
in
mediatore
,
cujus
sanguine
nobis
salus
parta
est
&
vita
:
there
a
way
hath
causa
meritoria
,
his
course
.
And
then
he
addes
,
&
ut
in
capite
,
ex
quo
ista
bona
ad
nos
derivantur
.
So
that
ratio
capitis
with
him
is
ratio
causae
efficientis
;
not
moraliter
,
but
physicè
:
and
therein
he
saith
truth
.
Secondly
,
observe
what
he
marks
out
of
this
,
that
we
are
all
elect
in
Christ
,
tanquam
in
capite
,
for
here-hence
he
will
deduce
,
that
we
are
elect
in
Christ
tanquam
mortuo
&
resuscitato
,
because
Christ
was
not
made
the
head
of
his
Church
till
after
his
resurrection
,
building
as
it
seemes
upon
that
we
read
Ephes.
1.
20.
Which
hee
wrought
in
Christ
,
when
he
raised
him
from
the
dead
,
and
set
him
at
his
right-hand
in
heavenly
places
.
21.
Farre
above
all
principalities
and
powers
,
and
every
name
that
is
named
,
not
in
this
world
only
,
but
also
in
that
that
is
to
come
:
22.
And
hath
made
all
things
subject
under
his
feet
,
and
hath
given
him
over
all
things
to
be
the
head
of
the
Church
.
But
these
discourses
,
if
I
be
not
deceived
,
have
taken
their
originall
from
a
saying
of
Austin
,
namely
that
Christus
est
praedestinatorum
caput
,
Christ
is
the
head
of
the
predestinate
.
Therefore
I
have
taken
paints
to
consider
the
doctrine
of
Arminius
hereabouts
,
consisting
of
three
members
.
First
,
Christ
is
the
head
of
the
elect
or
predestinate
.
Secondly
,
our
election
made
in
Christ
,
is
made
in
him
as
in
our
head
.
Thirdly
,
Christ
is
not
our
head
but
as
he
is
dead
,
and
raised
;
which
,
because
it
is
much
pertinent
to
the
present
purpose
,
I
will
not
spare
to
set
downe
,
though
in
another
dialect
:
Ratio
illa
altera
de
Christo
considerato
ut
capite
his
membris
,
niti
videtur
&c.
See
my
vindicia
gratiae
Dei
,
lib.
2.
crim
.
24.
digress
.
10.
Pag.
74.
col
.
2.
lin.
50.
which
was
not
set
forth
when
I
wrote
this
,
but
since
it
is
.
2.
But
be
it
granted
that
we
are
chosen
in
Christ
as
our
head
;
it
followes
not
here-hence
,
that
Christ
Jesus
was
chosen
in
order
before
us
.
He
was
ordained
to
be
a
Lambe
for
a
burnt
offering
to
save
us
,
and
we
were
ordained
to
obtain
salvation
through
him
.
What
colour
is
here
,
why
the
former
ordination
should
be
conceived
to
go
before
the
latter
,
and
not
rather
the
contrary
;
seeing
our
salvation
is
plainly
intimated
to
be
rather
the
end
of
his
mission
,
incarnation
and
passion
,
then
his
mission
,
incarnation
and
passion
to
bee
the
end
of
our
salvation
?
So
Joh.
3.
16.
God
so
loved
the
world
that
he
gave
his
only
begotten
Sonne
;
where
the
love
of
God
to
us
men
is
designed
as
a
motive
with
God
for
the
giving
of
his
Sonne
;
yet
I
doe
not
maintaine
any
such
order
,
I
have
other
reasons
to
overthrow
that
,
and
to
bring
both
these
ordinations
to
be
co-ordinate
,
and
not
subordinate
in
the
intentions
of
God
.
And
indeed
,
as
I
have
said
,
if
the
incarnation
of
the
Son
of
God
were
in
Gods
intention
,
before
the
permission
of
the
sins
of
the
world
,
it
would
follow
,
that
the
permission
of
the
sinnes
of
the
world
,
even
in
crucifying
Christ
,
should
be
first
in
execution
,
that
is
,
Christ
should
be
crucified
before
he
was
incarnate
.
Christ
is
said
in
all
things
to
have
a
preheminence
,
and
God
is
said
to
dispose
and
carry
his
Counsels
and
waies
towards
the
Church
,
that
it
might
appeare
,
Christ
in
all
things
to
have
the
preheminence
.
God
dealeth
with
us
according
to
the
Image
of
his
dealing
with
him
.
And
therfore
in
the
Counsell
of
God
,
Christ
had
the
preheminence
to
be
first
purposed
,
and
the
elect
in
him
,
and
both
them
,
and
the
other
creatures
for
him
,
that
so
he
might
bee
the
first
borne
among
many
brethren
.
It
s
accounted
somewhat
a
monstrous
and
unnaturall
conception
,
the
feet
to
be
conceived
in
the
wombe
before
the
head
:
so
were
it
alike
unmeet
and
preposterous
course
,
the
members
of
Christ
to
be
first
thought
upon
,
and
conceived
in
the
wombe
of
the
Counsell
of
Gods
predestination
,
before
the
head
Christ
.
If
God
should
have
had
no
thought
of
the
advancement
of
Christ
man
to
the
fellowship
of
the
second
person
to
become
man
,
till
upon
the
presupposall
of
the
fall
of
Adam
;
then
were
we
not
created
for
Christ
,
but
Christ
for
us
,
contrary
to
that
of
the
Apostle
;
And
so
Christ
shall
be
brought
into
the
world
,
as
it
were
,
ens
per
accidens
,
a
thing
by
accident
,
upon
occasion
of
the
fall
.
When
once
we
have
conceived
an
opinion
,
we
are
very
prone
to
take
hold
of
every
thing
that
carrieth
any
shew
of
favouring
it
,
howsoever
2.
The
preheminence
the
Apostle
speaks
of
is
the
preheminence
of
Christs
person
,
not
of
the
priority
of
predestination
.
Now
the
preheminence
of
a
person
alwaies
presupposeth
the
being
of
a
person
;
for
,
to
say
a
thing
had
a
preheminence
before
it
had
any
being
,
is
a
strange
phrase
,
and
contradictions
.
Therefore
preheminence
of
any
person
is
not
to
be
looked
for
in
predestination
,
which
is
rather
in
ordaining
to
preheminence
,
then
containing
preheminence
:
for
we
commonly
say
,
that
Praedestinatio
nihil
ponit
in
praedestinato
,
Predestination
puts
nothing
in
the
person
predestinated
.
3.
But
come
we
nearer
to
the
Apostle
,
Col.
1.
18.
that
he
might
have
the
preheminence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
indefinite
,
and
may
be
applyed
two
waies
,
as
Calvin
observs
;
vel
in
,
omnes
creaturas
,
vel
in
omni
re
,
either
over
all
creatures
,
or
in
every
thing
.
You
take
it
as
in
omni
re
,
in
every
thing
,
and
indeed
so
the
English
translation
renders
it
;
but
if
we
find
in
scripture
it self
this
indefinite
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
that
which
is
equivalent
thereunto
defined
,
and
that
in
speaking
of
the
preheminence
of
Christ
,
why
should
we
not
comply
with
scripture
in
the
accommodation
of
it
in
this
place
?
Now
,
in
the
other
place
alledged
,
Rom.
8.
29.
its
defined
not
to
things
but
to
persons
,
that
Christ
might
be
the
first
begotten
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
among
many
brethren
;
why
may
we
not
then
in
like
sort
render
it
here
,
that
he
might
have
the
preheminence
among
all
the
children
of
God
?
So
Luke
1.
28.
Blessed
art
thou
among
women
:
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Inter
omnes
:
So
Piscator
,
Ex
cujus
sententiae
collatione
patescit
,
illud
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
recte
hic
redditum
esse
,
inter
omnes
.
Phrasis
graeca
est
,
ne
quis
putet
vertendum
esse
,
in
omnibus
,
scilicet
rebus
;
and
Beza
,
Miminerimus
de
Christi
in
ecclesia
regno
coepisse
ab
hoc
versiculo
disserere
,
quod
nemo
negabit
qui
verba
ipsa
vel
levissimè
considerarit
,
ac
proinde
vniversali
particula
non
aliud
comprehendi
quam
omnes
omnium
temporum
fideles
.
And
so
Anselme
also
,
Christus
primus
est
resurgentium
,
ut
in
omnibus
sanctis
,
tam
prioribus
quam
sequentibus
,
teneat
primatum
dignitatis
,
potentiae
,
sanctitatis
.
And
Lyra
,
ut
sic
in
omnibus
primatum
tenens
,
non
solum
respectu
hominum
,
sed
etiam
omnium
Angelorum
.
4.
But
let
it
run
in
the
neuter
gender
,
of
all
things
,
as
Beza
confesseth
it
may
be
so
taken
,
potest
quidem
hoc
accipi
neutro
genere
,
quum
in
proximo
versiculo
scribat
;
yet
what
meaning
doth
he
make
of
it
but
this
,
vera
est
(
saith
he
)
haec
universalis
sententia
,
Christum
inter
omnia
sine
ulla
exceptione
eminere
?
making
it
signifie
still
preheminence
above
or
amongst
all
things
,
but
not
in
all
things
.
5.
Taking
it
as
in
all
things
,
Ambrose
interprets
it
thus
,
ut
semper
in
omni
vita
sit
primus
&
Princeps
:
in
gratia
&
gloria
(
saith
Aquinas
:
)
In
genesi
&
resurrectione
,
(
saith
Cajetan
:
)
Tam
in
visibilibus
quam
in
invisibilibus
creaturis
,
(
saith
Hierome
.
)
Some
practicall
Divines
extend
it
farre
,
interpreting
it
according
to
our
English
translation
;
as
,
first
in
time
,
first
in
order
,
first
in
the
dignitie
of
the
person
,
first
in
degree
,
first
in
government
,
first
in
acceptation
with
God
,
first
effectively
as
the
cause
of
all
the
respect
,
order
,
and
excellency
in
others
,
none
extending
it
to
predestination
.
6.
Nay
,
consider
whether
the
text
it selfe
be
not
against
it
,
He
is
the
head
of
the
body
of
the
Church
,
the
beginning
,
the
first
begotten
of
the
dead
,
that
in
all
things
he
might
have
the
preheminence
.
Now
consider
,
was
Christ
made
the
head
of
the
body
of
the
Church
;
was
he
the
first
begotten
of
the
dead
,
to
this
end
,
that
he
might
have
the
preheminence
in
predestination
?
When
it
is
said
,
that
the
other
creatures
were
for
him
,
that
so
he
might
be
the
first
borne
among
many
brethren
;
I
find
want
of
convenient
proportion
:
for
what
did
the
being
of
other
creatures
for
him
further
his
primacie
or
eldership
amongst
many
brethren
?
It
is
true
,
all
things
were
for
him
:
but
take
the
rest
along
with
this
;
all
things
are
created
by
him
and
for
him
:
which
clearly
hath
reference
to
his
Godhead
,
one
with
the
Father
and
holy
Ghost
,
as
Rom.
11.
From
him
,
and
by
him
,
and
for
him
are
all
things
:
and
Heb.
2.
10.
It
is
,
I
confesse
,
Maister
Baynes
his
conceit
,
that
it
is
as
unmeete
and
preposterous
for
the
members
of
Christ
to
be
first
thought
upon
in
the
wombe
of
Gods
counsell
in
predestination
,
as
it
is
accompted
monstrous
and
unnaturall
for
the
feete
to
be
conceived
in
the
wombe
before
the
head
.
And
is
it
not
as
unnaturall
to
have
the
feete
brought
forth
before
the
head
?
Yet
we
know
many
thousands
of
Christs
members
were
brought
forth
,
both
into
the
world
of
nature
,
and
into
the
world
of
grace
,
before
the
man
Christ
.
Yet
am
not
I
of
their
mindes
that
thinke
that
any
was
elect
before
the
predestination
of
Christ
.
I
say
with
Aquinas
,
si
consideretur
praedestinatio
Christi
&
nostra
,
quantum
ad
actum
praedestinantis
,
sic
una
non
est
causa
alterius
,
quia
idem
non
est
causa
sui
ipsius
;
sed
eodem
actu
divino
praedestinatus
est
Christus
&
nos
:
ergo
praedestinatio
Christi
non
est
causa
nostrae
praedestinationis
.
Si
verò
consideretur
quoad
effectum
&
terminum
,
cum
effectus
nostrae
praedestinationis
sit
gratia
,
&
gloria
,
&
adoptio
siliorum
;
sic
dicendum
,
quod
utraque
praedestinatio
Christi
causa
est
praedestinationis
nostrae
&
efficiens
&
exemplaris
.
And
I
hope
't
is
nothing
unmeet
that
God
should
at
once
thinke
of
Christ
and
his
elect
;
as
at
once
he
thought
of
Angels
&
wormes
;
especially
considering
that
Christ
and
his
elect
are
correlatives
;
as
he
the
head
and
they
his
mysticall
body
.
Nay
at
once
God
did
from
everlasting
both
know
himselfe
,
and
know
all
things
in
himselfe
.
Yet
I
am
perswaded
the
chiefest
motive
to
devise
a
prioritie
of
Christs
predestination
before
others
,
was
only
this
conceite
,
that
if
it
be
not
prior
,
it
must
needs
be
posterior
.
But
I
have
endeavoured
in
briefe
to
shew
here
(
as
elsewhere
more
at
large
)
that
the
predestination
of
Christ
is
neither
prior
nor
posterior
to
the
predestination
of
the
elect
.
And
indeed
most
are
so
pusled
about
devising
a
right
place
for
the
predestination
of
Christ
amongst
the
decrees
of
God
,
that
usually
that
is
left
quite
out
,
because
they
know
not
where
to
finde
a
fit
place
for
it
:
and
all
because
they
presume
he
must
be
predestinate
either
before
the
decree
of
creation
and
premission
of
sinne
,
or
after
;
neither
of
which
can
hold
water
,
but
they
are
both
equally
removed
from
the
truth
.
Where
we
are
said
to
be
created
for
Christ
,
it
is
joyntly
said
,
we
were
created
by
Christ
,
which
undoubtedly
proceeds
of
Christ
as
God
.
And
if
Adam
had
not
fallen
,
but
the
world
of
mankind
stood
in
integrity
,
what
glory
had
redounded
to
the
man
Christ
more
by
our
creation
,
then
by
the
creation
of
Angels
?
Though
God
had
decreed
the
advancement
of
the
man
Christ
upon
presupposall
of
Adams
fall
(
which
yet
I
hold
to
be
impossible
)
yet
this
had
not
hinderd
but
we
had
been
created
for
Christ
,
and
that
divers
wayes
:
1.
To
reape
benefit
by
him
after
our
fall
.
2.
To
be
of
the
number
of
those
over
whom
the
man
Christ
should
one
day
rule
,
if
not
in
grace
(
for
thousands
were
out
of
that
state
before
Christ
man
had
any
being
)
yet
in
glory
.
3.
As
also
to
glorifie
him
both
in
this
world
(
though
this
is
verified
of
those
only
who
were
brought
forth
after
his
incarnation
,
for
Christ
man
had
no
being
before
,
and
consequently
could
not
be
glorified
before
)
and
in
the
world
to
come
.
Yet
it
cannot
be
denyed
,
but
that
Christ
also
was
both
incarnate
,
and
lived
,
and
died
for
us
and
for
our
salvation
,
though
that
of
the
Apostle
which
you
mention
is
nothing
to
this
purpose
,
as
spoken
of
Christ
God
,
and
not
of
Christ
man
.
Undoubtedly
,
Christ
came
into
the
world
upon
the
occasion
of
mans
fall
,
for
he
came
into
the
world
as
a
Physitian
,
and
to
call
sinners
unto
repentance
;
which
had
beene
meerely
in
vaine
,
had
not
sinne
entred
into
the
world
by
Adam
.
It
doth
not
follow
,
that
if
we
were
not
created
for
Christ
,
but
Christ
for
us
,
then
Christ
should
be
brought
into
the
world
as
Ens
per
accidens
;
for
the
heavens
and
the
earth
,
together
with
the
fights
of
the
one
,
and
herbes
and
trees
of
the
other
,
and
bruit
beasts
,
were
created
for
man
and
not
man
for
them
;
yet
neither
of
them
all
were
brought
forth
as
Ens
per
accidens
:
yet
,
had
they
beene
brought
forth
per
accidens
,
never-a-whit
the
more
had
they
been
Entia
per
accidens
;
Entia
per
se
may
be
brought
forth
per
accidens
:
to
be
Ens
per
accidens
is
one
thing
,
and
to
be
brought
forth
per
accidens
is
another
thing
.
It
had
been
more
tolerable
to
argue
thus
;
If
Christ
had
been
brought
forth
into
the
world
only
upon
occasion
of
Adams
fall
,
then
he
had
beene
brought
forth
per
accidens
;
yet
no
truth
had
beene
found
in
it
;
for
upon
occasions
wise-men
doe
work
,
and
proceed
deliberately
and
with
counsell
,
not
temerariously
;
only
man
,
not
forseeing
the
events
of
things
,
doth
many
times
(
upon
emergent
occasions
which
himselfe
could
not
foresee
)
alter
his
former
counsels
,
and
cast
himselfe
upon
new
deliberations
.
It
is
otherwise
with
God
,
as
who
infallibly
foreseeth
all
things
,
and
not
only
fore-seeth
them
,
but
ordaineth
they
shall
come
to
passe
as
well
as
he
ordaineth
causes
and
effects
.
For
,
not
the
things
themselves
are
ordained
by
God
,
but
also
the
very
order
of
them
;
some
to
bee
effects
,
some
causes
,
some
occasions
.
And
so
the
very
fall
of
Adam
was
both
fore-seen
and
fore-ordained
by
God
to
come
to
passe
;
but
how
?
Not
as
good
things
which
he
ordaineth
to
come
to
passe
,
ipso
faciente
,
himselfe
working
them
;
but
as
all
evill
things
which
are
ordained
also
to
come
to
passe
,
but
Deo
tantummodo
permittente
qua
mala
sunt
,
God
only
permitting
them
as
they
are
evill
;
according
to
that
of
Austin
,
Non
aliquid
fit
nisi
Omnipotens
fieri
velit
,
vel
sinando
ut
fiat
,
vel
ipse
faciendo
.
Enchirid.
95.
And
according
to
the
11.
article
of
Ireland
,
God
did
from
all
eternitie
ordain
whatsoever
in
time
should
come
to
passe
.
That
which
is
first
in
the
intention
of
every
agent
,
is
last
in
execution
.
Now
the
glory
of
Christ
is
last
in
execution
(
save
onely
the
glory
of
the
Father
;
)
And
therefore
surely
it
was
Gods
first
and
chiefest
intendment
,
after
the
glorifying
of
himselfe
,
to
glorifie
Christ
,
before
the
consideration
of
glorifying
us
,
either
in
the
first
or
second
Adam
,
Psal.
2.
9
,
10
,
11.
It
is
true
,
in
fulnes
of
time
Christ
was
first
humbled
,
that
he
might
be
glorified
;
but
yet
in
Gods
counsell
(
wherein
the
end
in
order
is
first
purposed
,
before
the
meanes
leading
to
that
end
)
the
glorious
advancement
of
Christ
was
first
purposed
,
before
the
presupposall
of
his
humiliation
,
which
made
way
for
it
.
The
Apostle
describing
the
subordination
of
things
one
to
another
,
in
the
order
wherein
God
hath
set
them
;
the
world
to
be
for
the
Church
,
and
the
Church
for
Christ
,
and
Christ
for
God
;
he
thereby
gives
us
to
understand
,
God
first
intended
his
glory
,
for
which
are
all
things
,
and
then
Christs
,
for
whom
the
Church
is
,
and
then
the
Church
,
for
which
the
world
is
,
and
then
the
world
last
of
all
.
Here
we
have
an
argument
,
and
a
place
of
scripture
wherewith
it
is
backt
:
I
will
consider
them
severally
.
1.
As
for
the
argument
;
that
is
grounded
upon
such
a
rule
as
I
desire
no
better
direction
for
the
right
ordering
of
Gods
decrees
,
which
is
the
matter
wee
have
in
hand
;
but
in
the
prosecuting
of
the
argument
in
hand
,
upon
this
rule
,
I
find
no
soundnes
,
no
truth
,
neither
in
the
matter
nor
in
the
method
.
For
first
,
though
the
rule
be
proposed
only
of
two
,
the
first
and
last
;
yet
in
the
exemplification
there
is
mention
made
of
three
,
as
if
the
rule
did
not
only
extend
to
first
and
last
;
but
also
to
former
and
latter
,
how
many
wayes
soever
they
are
in
subordination
;
that
looke
what
subordination
they
have
in
execution
,
the
contrary
subordination
they
should
have
in
intention
;
which
will
be
found
contrary
to
all
reason
:
As
for
example
,
the
last
of
the
good
of
man
is
his
glory
,
but
how
?
Both
of
body
and
soule
in
the
resurrection
.
But
before
this
there
was
a
glory
of
the
soule
in
departure
from
the
body
,
or
a
blessed
condition
of
it
,
accordingly
as
they
are
called
the
spirits
of
just
men
perfected
,
Heb.
12.
and
they
enjoy
Christs
presence
,
2
Cor.
5.
Now
shall
we
say
,
that
in
Gods
intention
was
the
glory
of
body
and
soule
,
jointly
first
,
and
secondly
the
glory
of
the
soule
in
departure
from
the
body
?
Come
we
to
the
state
of
grace
,
there
we
have
in
execution
,
first
effectuall
calling
unto
faith
,
and
repentance
,
after
this
perseverance
finall
in
both
;
shall
we
therefore
say
,
God
did
first
intend
to
give
them
perseverance
in
faith
and
repentance
,
and
then
intend
to
give
them
faith
and
repentance
?
Or
that
God
did
first
intend
to
give
them
repentance
,
secondly
intend
to
permit
them
to
sinne
?
After
this
manner
,
I
confesse
,
Piscator
had
sometimes
ordered
Gods
decrees
,
wherein
upon
due
examination
I
have
scarce
found
one
member
sound
:
But
see
the
issue
of
it
;
upon
latter
thoughts
he
fell
quite
off
from
this
order
,
and
embraced
the
contrary
in
every
particular
,
and
so
recompenced
his
extream
rashnesse
with
extream
loosnesse
.
And
no
marveile
,
for
truth
alone
is
stable
;
as
for
error
,
it
is
a
slippery
thing
,
there
is
no
stabilitie
in
it
.
Secondly
here
is
nothing
but
miserable
confusion
throughout
:
First
in
the
word
glory
;
for
the
glory
of
the
Father
is
delivered
in
one
sense
,
our
glory
in
another
sense
.
And
as
for
the
glory
of
Christ
,
in
what
sense
that
is
delivered
,
is
utterly
uncertaine
;
as
whether
in
conformitie
to
the
glory
of
the
Father
,
or
in
conformitie
to
our
glory
,
or
in
conformitie
to
both
,
which
will
be
so
much
the
more
equivocall
:
by
that
which
goes
before
,
it
may
seeme
to
be
spoken
in
conformitie
to
the
glory
of
God
the
Father
;
as
when
it
is
often
inculcated
,
that
all
things
were
made
for
him
:
by
that
which
commeth
after
,
it
may
seeme
to
be
spoken
in
conformitie
to
our
glory
;
as
when
it
is
said
,
the
glorious
advancement
of
Christ
was
first
purposed
.
Againe
,
the
glory
of
God
the
Father
is
in
very
great
varietie
;
and
therefore
it
behooved
to
be
specified
in
what
kind
the
glory
of
God
herein
specified
is
to
be
understood
:
as
I
will
shew
in
the
first
place
,
when
I
come
to
oppose
it
particularly
.
Secondly
the
glory
of
Christ
is
very
ambiguous
,
both
in
respect
of
his
person
,
as
whether
it
be
spoken
of
him
in
respect
of
his
Godhead
,
or
of
his
manhood
;
and
it
is
nothing
sitt
these
should
be
confounded
:
as
also
in
respect
of
the
word
glory
it selfe
;
for
it
is
to
be
doubted
(
as
before
I
said
)
whether
it
be
spoken
in
conformitie
to
the
glory
of
the
Father
,
or
in
conformitie
to
our
glory
.
And
out
of
such
a
masse
of
confusion
what
satisfaction
can
be
expected
in
any
distinct
and
particular
truth
?
3.
I
see
no
reason
why
the
glory
of
Christ
only
should
be
considered
as
the
meanes
of
advancing
the
glory
of
God
the
Father
.
I
conceive
the
glory
of
God
is
as
much
seen
in
the
abasing
of
his
Sonne
,
as
in
his
exaltation
;
and
if
this
very
abasing
of
himselfe
be
called
his
glory
,
as
indeed
it
may
;
for
even
on
the
crosse
he
spoyled
principalities
and
powers
,
and
made
a
shew
of
them
openly
,
and
triumphed
over
them
,
Col.
2.
then
this
discourse
shall
labour
with
a
new
aequivocation
.
In
like
sort
,
Is
nothing
but
our
glory
a
fit
meanes
to
advance
the
glory
of
Christ
,
and
of
God
?
Is
not
God
glorified
as
well
in
the
martyrdome
of
his
Saints
?
This
is
my
confidence
(
saith
Paul
)
that
God
shall
be
glorified
in
my
body
,
whether
by
life
or
by
death
,
Philip.
1.
yea
and
Christ
also
;
Even
when
we
beare
about
us
the
dying
of
the
Lord
Jesus
,
that
the
life
of
Jesus
might
also
be
made
manifest
in
our
bodies
.
2
Cor.
4.
10
If
our
glory
also
be
extended
unto
martyrdome
,
this
is
a
very
sore
aequivocation
,
especially
considering
how
the
scripture
doth
distinguish
them
:
first
to
suffer
,
then
to
enter
into
glory
,
Luk.
24.
26.
and
if
we
suffer
with
him
,
we
shall
also
reigne
with
him
,
2
Tim.
2.
12.
4.
But
as
it
lyeth
,
let
us
discusse
it
as
well
as
we
can
.
Therfore
I
say
,
first
,
Gods
glory
is
not
onely
last
in
execution
,
but
first
also
;
even
from
the
very
first
creation
,
even
then
when
the
stars
of
the
morning
praysed
him
,
and
all
the
Sonnes
of
God
rejoyced
,
Job
38.
7.
And
I
will
deale
plainely
,
and
shew
what
glory
of
his
was
manifested
herein
,
to
wit
,
the
glory
of
his
power
,
Revel
.
4.
11.
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
wills
sake
they
have
beene
and
are
created
.
Yea
and
his
wisdome
also
,
Psal.
130.
5.
which
by
his
wisdome
made
the
heavens
.
Jeremiah
puts
them
both
together
,
He
hath
made
the
earth
by
his
power
,
and
established
the
World
by
his
wisdome
,
and
hath
stretched
out
the
heavens
by
his
discretion
.
And
as
in
the
creation
,
so
the
same
glory
of
God
doth
send
forth
'
its
beames
in
the
preservation
and
governance
of
all
things
.
In
the
meanest
creatures
we
behold
the
glory
of
God
;
neither
are
we
able
to
comprehend
the
wisdome
of
God
therein
;
every
thing
therein
,
as
in
a
Bee
or
silke-worme
,
coming
to
passe
by
course
of
nature
;
yet
who
is
able
to
give
a
reason
of
it
?
I
thinke
,
if
Solomon
had
continued
to
this
day
,
and
his
wisdome
with
him
,
yet
had
he
not
beene
able
to
finde
it
out
;
for
although
the
spirit
of
man
be
as
the
lampe
of
God
,
which
searcheth
all
inwardnesse
,
and
God
hath
set
the
world
in
mans
heart
,
yet
is
he
not
able
to
finde
out
the
worke
that
he
hath
wrought
from
the
beginning
to
the
end
.
I
behold
the
flowers
of
my
garden
,
in
great
varietie
of
colours
;
yet
wonder
at
their
uniformitie
;
each
single
one
hath
five
leaves
,
each
most
uniforme
in
the
colour
,
in
the
shape
,
rising
,
and
spreading
,
and
indented
alike
in
their
edges
;
all
together
make
a
most
comely
proportion
of
the
whole
round
in
forme
,
only
indented
in
the
edges
,
which
is
as
bonelace
to
set
it
forth
,
some
of
one
colour
throughout
the
pageant
,
speckled
,
having
strakes
like
lines
,
so
direct
and
proportionable
in
all
,
that
it
represents
unto
me
some
curious
Mathematicall
circle
cut
thorough
with
lines
,
the
matter
of
many
curious
demonstrations
.
And
what
a
curious
speculation
would
it
appeare
to
represent
the
causes
of
all
this
varietie
?
In
the
meane
time
,
our
contemplation
is
broken
off
,
and
loseth
it selfe
,
and
turnes
into
admiration
at
the
wisdome
of
God
,
which
confounds
us
in
the
contemplation
of
a
flower
,
which
is
worn
in
the
breast
at
morning
,
and
troden
under
foot
at
night
.
But
to
returne
,
you
will
say
,
Another
kind
of
glory
is
seene
in
the
advancement
of
Christ
;
but
then
you
should
have
specified
it
:
which
had
you
done
,
I
doubt
not
but
it
would
have
afforded
good
matter
to
have
wrought
upon
in
the
investigation
of
truth
.
2.
As
the
glorifying
of
God
the
Father
was
the
very
first
,
even
from
the
creation
,
before
either
Christ
man
was
,
or
we
;
so
I
say
,
it
is
not
so
last
,
as
if
it
should
be
after
Christs
glory
,
and
our
glory
shall
cease
to
be
;
for
certainly
,
the
glory
of
Christ
,
and
the
glory
of
the
elect
shall
continue
for
ever
;
and
the
glory
of
God
cannot
continue
any
longer
then
for
ever
.
3.
Come
wee
to
the
consideration
of
the
glory
of
Christ
:
There
is
a
glory
of
Christ
which
he
receiveth
from
man
,
and
there
is
a
glory
of
Christ
which
hee
receiveth
from
God
:
That
glory
which
hee
receiveth
from
man
,
he
hath
received
in
greatest
part
long
before
wee
were
born
;
for
it
is
the
Fathers
pleasure
,
That
all
men
should
honour
the
Sonne
,
as
they
honour
the
Father
,
Joh.
5.
23.
There
is
the
Rule
:
here
followeth
the
Example
;
Worthy
is
the
Lambe
that
was
killed
to
receive
power
,
and
riches
,
and
wisdome
,
and
strength
,
and
honour
,
and
glory
,
and
praise
.
And
all
the
creatures
which
are
in
heaven
,
and
on
earth
,
and
under
the
earth
,
and
in
the
sea
,
and
all
that
are
in
them
,
heard
I
,
saying
,
Praise
,
and
honour
,
and
glory
,
and
power
,
be
unto
him
that
sitteth
upon
the
Throne
,
and
unto
the
Lamb
for
evermore
,
Revel.
5.
12
,
13.
As
for
the
glory
which
he
receives
from
his
Father
,
that
he
hath
already
received
above
1500.
yeers
agoe
.
I
have
overcome
,
and
am
sate
with
my
Father
in
his
Throne
,
Revel.
3.
If
God
be
glorified
in
him
,
God
shall
also
glorifie
him
in
himselfe
,
and
shall
straight-way
glorifie
him
,
Joh.
13.
32.
So
that
every
way
the
glory
of
Christ
,
is
afore
ours
,
not
after
ours
;
for
when
the
elect
are
once
glorified
,
their
glory
shall
continue
for
the
time
to
come
as
long
as
Christs
glory
:
but
for
the
time
past
,
certainely
,
Christs
glory
and
his
advancement
,
you
here
speak
of
,
(
noting
thereby
what
you
meane
by
Christs
glory
in
this
place
)
was
long
before
ours
.
Whereas
you
say
,
that
Christ
,
as
man
,
was
first
humbled
,
before
hee
was
glorified
;
if
we
consider
the
greatest
advancement
of
Christ
,
it
is
untrue
;
for
his
greatest
advancement
was
the
assuming
of
his
nature
into
an
hypostaticall
union
with
the
Sonne
of
God
,
and
this
was
afore
his
humiliation
in
the
sense
you
speake
of
,
to
wit
,
in
humbling
himselfe
to
the
death
,
even
to
the
death
of
the
Crosse
:
though
I
willingly
confesse
,
the
humiliation
of
the
Godhead
went
joyntly
along
with
the
advancement
of
the
manhood
,
even
to
this
hypostaticall
union
.
You
say
,
His
advancement
was
purposed
before
his
humiliation
.
I
deny
it
:
You
will
say
,
that
was
the
meanes
tending
to
his
advancement
,
as
the
end
(
for
so
I
take
your
meaning
to
be
,
leaving
the
consideration
of
the
phrase
mentioned
of
making
way
;
which
if
it
be
delivered
in
any
other
sense
then
to
signifie
the
meanes
of
his
advancement
,
will
make
your
cause
worse
,
and
nothing
better
.
)
For
now
I
deny
that
Christs
humiliation
was
the
meanes
of
Christs
advancement
;
and
I
prove
it
:
Those
only
are
to
bee
accounted
meanes
to
such
an
end
,
quorum
ratio
petitur
a
ratione
finis
designati
,
that
is
,
the
means
are
onely
such
as
the
nature
of
the
end
,
duly
considered
,
doth
bespeake
:
But
the
advancement
of
Christ
doth
not
bespeake
any
such
meanes
;
for
,
undoubtedly
,
God
could
advance
Christ
without
any
such
humiliation
:
nay
,
having
taken
his
manhood
into
an
hypostaticall
union
with
his
Son
,
even
in
this
respect
his
advancement
was
far
more
requisite
,
than
in
respect
of
his
humiliation
.
You
will
say
,
God
purposed
to
advance
him
no
other
way
then
this
.
I
grant
it
:
and
if
you
consider
it
well
,
you
shall
find
the
reason
of
it
,
by
considering
the
right
ends
hereof
in
the
counsell
of
God
:
And
these
are
different
;
one
was
in
respect
of
others
,
to
wit
,
that
he
might
be
a
fit
Saviour
of
Gods
elect
:
not
that
their
salvation
was
the
end
of
his
humiliation
;
but
the
glory
of
God
,
in
a
certain
kind
,
the
end
of
both
,
to
wit
,
both
of
his
humiliation
and
our
salvation
;
namely
,
the
glory
of
his
free
grace
,
in
the
way
of
mercy
mixt
with
justice
.
This
end
required
satisfaction
,
as
without
which
it
could
not
be
procured
.
But
here
,
I
confesse
,
the
advancement
of
Christ
hath
no
place
:
but
in
another
consideration
it
shall
find
place
,
and
that
as
a
joynt
meanes
together
with
his
humiliation
;
for
another
kind
of
glory
would
God
the
Father
manifest
in
Christ
:
(
And
,
indeed
,
the
Nation
of
mankind
is
as
a
glasse
,
wherein
a
very
complete
body
of
Gods
glory
doth
appear
,
in
very
great
variety
:
)
and
that
was
,
the
manifestation
of
his
glory
in
the
way
of
remunerative
justice
,
in
the
highest
degree
remunerating
obedience
:
I
say
,
in
the
highest
degree
,
both
in
respect
of
the
reward
deserved
,
and
also
in
respect
of
the
desert
it selfe
:
the
reward
being
the
sitting
in
the
Throne
of
his
Father
,
and
to
have
all
judgment
committed
unto
the
Sonne
;
the
desert
being
the
obedience
of
the
Son
of
God
,
one
and
the
same
God
with
his
Father
,
humbling
himselfe
to
death
,
even
to
the
death
of
the
crosse
,
for
the
salvation
of
Gods
elect
.
But
perhaps
you
may
further
say
,
It
is
not
necessary
that
the
means
should
bee
only
such
as
the
end
doth
naturally
require
;
For
,
God
could
have
brought
man
to
salvation
the
same
way
he
brought
Angels
,
without
faith
and
repentance
;
yea
,
hee
could
have
made
them
,
and
immediatly
have
translated
them
into
glory
:
yet
wee
commonly
say
,
Faith
and
Repentance
are
the
means
of
salvation
.
I
answer
,
granting
not
onely
that
wee
commonly
say
so
,
but
that
wee
truly
say
so
,
in
respect
of
our selves
;
namely
,
that
as
salvation
is
the
scope
and
end
wee
aime
at
,
so
faith
and
repentance
are
the
onely
meanes
to
bring
us
thereunto
;
but
in
respect
of
God
it
is
utterly
untrue
;
for
neither
is
our
salvation
the
end
of
Gods
actions
,
but
his
owne
glory
:
Hee
made
all
things
for
himselfe
,
Prov.
16.
4.
And
if
it
were
his
end
,
hee
could
have
brought
it
about
divers
other
wayes
besides
this
:
but
in
that
hee
brings
it
to
passe
this
way
,
there
is
good
reason
for
it
,
as
wee
shall
well
perceive
,
if
wee
take
the
end
of
God
aright
,
namely
,
to
manifest
his
glory
in
doing
good
to
man
in
the
highest
degree
,
and
that
in
the
way
of
mercy
mixt
with
justice
.
This
end
doth
necessarily
require
a
permission
of
sin
;
again
,
it
doth
require
satisfaction
,
as
by
the
death
of
Christ
;
and
thirdly
,
it
doth
require
faith
and
repentance
,
that
so
hee
may
doe
him
good
,
by
way
of
reward
;
and
lastly
,
a
glorious
salvation
,
which
is
the
doing
of
him
good
in
the
highest
degree
.
And
as
mans
salvation
is
not
the
end
of
Gods
actions
,
so
neither
is
the
glory
of
Christ
,
as
hee
is
man
,
the
end
of
Gods
actions
;
for
such
a
glory
inherent
can
but
bee
a
created
glory
,
and
no
created
thing
can
be
the
end
of
Gods
actions
;
but
onely
God
himselfe
:
For
,
as
he
is
the
chiefe
efficient
of
all
,
so
must
hee
bee
the
supreme
end
of
all
:
and
as
hee
is
most
lovely
,
and
most
good
;
so
must
hee
necessarily
love
that
most
which
is
most
lovely
,
even
himselfe
,
and
aime
at
his
owne
glory
in
all
.
2
Now
I
come
to
the
Apostles
Text
,
wherewith
this
Argument
is
backt
,
1
Cor.
3.
22
,
23.
All
are
yours
,
and
yee
Christs
,
and
Christ
Gods
:
that
is
,
say
you
,
The
world
for
the
Church
,
and
the
Church
for
Christ
,
and
Christ
for
God
:
thereby
giving
us
to
understand
,
That
God
first
intended
his
glory
,
for
which
are
all
things
;
and
then
Christ
,
for
whom
the
Church
is
;
and
then
the
Church
,
for
which
the
world
is
;
and
then
the
world
last
of
all
.
But
,
I
pray
you
,
consider
whether
this
Interpretation
,
and
Collection
thereupon
,
be
not
more
superficiary
than
sound
:
First
,
when
he
saith
,
All
are
yours
,
is
the
world
only
to
be
understood
by
all
?
Is
not
the
world
expresly
named
but
as
a
member
of
this
universall
?
Are
not
Paul
,
Apollos
,
and
Cephas
also
joyned
with
it
;
together
with
life
,
and
death
,
and
things
present
,
and
things
to
come
,
and
joyntly
comprehended
under
the
word
all
?
Verse
21.
Let
no
man
rejoyce
in
men
,
for
all
things
are
yours
,
Verse
22.
Whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
;
whether
they
be
things
present
,
or
things
to
come
,
even
all
are
yours
,
23.
And
yee
Christs
,
and
Christ
Gods
.
As
he
was
perswaded
,
Rom.
8.
38.
That
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
39.
Nor
heighth
,
nor
depth
,
nor
any
other
creature
,
should
bee
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lord
;
and
therefore
wee
need
not
feare
them
:
So
here
he
goes
further
,
and
tells
us
,
that
all
are
put
,
as
it
were
,
in
subjection
unto
us
,
to
worke
for
our
good
;
and
therefore
wee
should
not
rejoyce
in
them
,
but
rather
in
Christ
,
and
in
God
,
who
hath
wrought
this
,
and
ordered
all
this
for
our
good
,
through
the
merits
of
Christ
:
not
only
Apostles
and
Pastours
,
but
even
the
very
Angels
also
,
who
pitch
their
tent
about
us
,
and
have
charge
given
them
,
to
keep
us
in
all
our
wayes
;
and
all
of
them
are
sent
forth
for
the
good
of
them
that
are
heires
of
salvation
:
Yet
this
subjection
is
onely
of
a
spirituall
and
gracious
nature
,
nothing
prejudicing
their
advancement
above
them
whom
they
thus
serve
in
love
;
and
that
for
this
their
service
performed
for
Gods
sake
,
to
whom
rather
they
are
in
subjection
then
unto
us
;
yet
so
farre
in
subjection
to
worke
our
good
,
that
it
becomes
us
not
to
rejoyce
in
any
of
them
,
but
rather
in
God
,
who
hath
thus
ordered
them
for
our
good
,
and
Christ
for
whose
sake
they
are
thus
ordered
:
An
Argument
,
like
to
that
the
Lord
useth
,
Deut.
4.
19.
Take
heed
lest
thou
lift
up
thine
eyes
to
heaven
,
and
when
thou
seest
the
sunne
,
and
the
moon
,
and
the
starres
,
with
all
the
host
of
heaven
,
shouldst
bee
driven
to
worship
them
,
and
serve
them
.
Now
marke
the
reason
whereupon
the
Lord
dehorts
them
from
this
,
which
the
Lord
thy
God
hath
distributed
to
all
people
under
the
whole
heaven
:
as
much
as
to
say
,
God
hath
made
them
to
doe
you
service
,
therefore
doe
not
you
make
them
your
gods
:
So
Pastours
,
and
Apostles
,
and
Angels
,
are
made
by
God
to
doe
us
service
,
therefore
set
not
us
make
them
our
gods
.
Thus
wee
see
plainly
by
All
,
in
this
place
,
not
the
world
only
,
but
the
Church
of
God
is
signified
;
every
one
of
them
being
made
to
doe
service
unto
the
Church
,
that
is
,
one
unto
another
;
For
,
are
they
not
all
members
of
one
body
,
though
some
performe
more
honourable
service
then
others
?
like
as
in
a
naturall
botly
,
some
members
are
more
honourable
,
and
for
more
honourable
uses
than
others
.
Unlesse
wee
thus
understand
it
,
wee
shall
exclude
the
Apostles
out
of
the
Church
.
And
when
it
is
said
,
We
are
Christs
,
this
seemeth
not
to
admit
the
same
sense
with
the
former
;
for
,
undoubtedly
,
Christ
is
as
much
for
our
good
as
any
,
nay
more
then
all
the
world
,
the
Apostles
,
and
Angels
,
and
all
;
for
unto
us
hee
was
born
,
unto
us
hee
was
given
,
Esa.
9.
6.
given
by
the
Father
,
Joh.
3.
16.
given
by
himselfe
,
and
that
for
us
,
Tit.
2.
14.
Gal.
2.
20.
and
that
to
dye
for
our
sinnes
,
and
rise
againe
for
our
justification
,
Rom.
4.
and
,
to
redeeme
us
from
all
iniquity
,
and
to
purge
us
a
peculiar
people
unto
himselfe
,
zealous
of
good
works
,
Tit.
2.
14.
and
that
by
his
bloud
,
1
Joh.
1.
7.
Revel.
1.
5.
Wee
are
therefore
his
,
not
so
much
in
respect
of
any
good
wee
bring
to
him
,
but
in
respect
that
hee
hath
bought
us
;
And
so
we
are
Gods
too
,
as
,
Who
sent
his
Son
to
redeem
us
unto
God
his
Father
,
Revel.
5.
9.
Yee
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodies
,
and
in
your
spirits
,
for
yee
are
Gods
,
1
Cor.
6.
20.
And
Christ
is
Gods
in
speciall
manner
;
as
touching
his
Godhead
,
the
naturall
Sonne
of
God
;
as
touching
his
Manhood
assamed
into
an
hypostaticall
union
with
his
naturall
Sonne
:
in
both
,
the
Chiefe
Servant
of
God
,
for
the
work
of
mediation
and
redemption
,
for
Gods
elect
,
given
by
the
Father
unto
him
,
that
he
might
bestow
eternall
life
upon
them
,
Joh.
17.
2.
according
to
the
good
pleasure
of
his
Father
,
Mar.
10.
40.
Thus
I
have
been
bold
to
deliver
my
judgement
touching
the
Interpretation
of
this
place
,
without
consulting
any
Interpreter
;
onely
the
native
genius
of
the
Text
it selfe
seemed
to
afford
sufficient
light
,
and
evidence
,
to
discerne
the
meaning
thereof
;
which
I
willingly
submit
to
the
judgement
of
any
.
It
is
no
part
of
my
meaning
to
dispute
,
much
lesse
to
determine
,
whether
Christ
should
have
been
incarnate
,
if
Adam
had
never
fallen
:
I
conceive
it
a
question
no
lesse
frivolous
,
then
curious
.
The
purpose
of
glorifying
Christ
,
though
it
presuppose
not
the
creation
or
fall
of
man
,
as
making
way
for
such
an
intention
in
God
,
yet
doth
it
enforce
the
creation
and
fall
of
Adam
,
as
making
way
for
this
purpose
.
Nothing
,
usually
,
doth
cause
more
perturbation
and
hinderance
in
the
inquisition
of
truth
,
than
incommodious
expressions
:
The
purpose
of
glorifying
Christ
(
say
you
)
presupposeth
not
the
creation
and
fall
.
No
marvell
,
for
the
creation
and
fall
are
things
temporall
;
but
Gods
purposes
are
eternall
.
Again
,
such
a
purpose
(
you
say
)
doth
not
make
way
to
any
such
intention
:
This
phrase
,
such
intention
,
is
spoken
in
reference
to
the
creation
and
fall
;
as
if
they
were
intentions
,
which
indeed
they
are
not
;
but
rather
executions
of
intentions
:
it
should
run
thus
,
As
making
way
for
the
intentions
of
such
things
in
God
.
Purpose
and
Intention
signifying
the
same
,
it
is
good
to
keep
our selves
in
one
sentence
to
the
use
of
one
of
them
,
lest
wee
expose
our
Readers
to
distraction
,
possibly
suspecting
they
may
have
different
significations
.
Your
meaning
,
questionlesse
,
is
this
,
Gods
intention
of
glorifying
Christ
doth
not
presuppose
the
intention
of
creation
or
fall
of
Adam
:
And
I
am
of
your
mind
in
this
.
But
your
meaning
containes
two
things
more
,
whereof
the
first
is
this
,
Gods
intention
of
the
creation
and
fall
,
doth
presuppose
his
intention
of
glorifying
Christ
:
The
second
is
this
,
Gods
intention
of
glorifying
Christ
,
doth
inferre
the
intention
of
creation
and
fall
of
Adam
.
As
in
both
these
I
differ
from
you
,
so
I
will
endeavour
to
disprove
your
opinion
in
both
.
And
first
,
I
prove
that
the
intention
of
glorifying
Christ
,
was
not
before
the
intention
of
creation
,
and
permission
of
Adams
fall
.
For
although
this
may
seeme
plausible
,
for
as
much
as
thus
the
glorifying
of
Christ
,
as
it
is
first
in
intention
,
so
also
shall
it
be
most
congruously
last
in
execution
;
yet
according
to
this
very
rule
,
the
issue
will
fall
more
foule
then
you
are
aware
of
;
For
,
to
begin
with
the
Creation
;
if
the
glorifying
of
Christ
were
before
creation
,
then
also
was
it
much
more
before
the
generation
of
all
mankind
:
but
this
will
appeare
to
be
most
untrue
,
by
the
same
rule
;
for
,
if
in
comparison
of
the
glorifying
of
Christ
,
with
the
generation
of
all
mankind
,
the
glorifying
of
Christ
was
first
in
intention
,
then
accordingly
it
should
bee
last
in
execution
,
which
is
most
untrue
;
for
that
of
the
Apostle
,
Heb.
9.
2.
Wee
see
Jesus
crowned
with
glory
and
honour
,
was
delivered
above
1500.
years
agoe
,
and
yet
the
generation
of
all
mankind
is
not
in
execution
.
Again
,
if
the
glorifying
of
Christ
were
first
in
intention
,
then
was
it
the
end
,
and
the
generation
of
all
mankind
should
be
as
the
meanes
tending
to
the
furthering
of
that
end
;
but
what
,
I
pray
,
doth
the
generation
of
a
little
child
of
mine
tend
to
the
furtherance
of
the
glory
of
Christ
,
wherewith
hee
was
crowned
above
1500.
years
agoe
?
Come
we
to
the
permission
of
Adams
fall
:
I
say
,
the
glorifying
of
Christ
was
not
in
intention
before
this
,
though
it
seems
never
so
plausible
in
respect
of
congruity
in
execution
;
for
,
by
reason
of
incongruity
,
in
the
very
same
kind
,
I
disprove
it
thus
;
If
the
glorifying
of
Christ
were
in
Gods
intention
before
the
permission
of
Adams
fall
,
then
much
more
was
it
before
the
permission
of
other
mens
sinnes
in
Gods
intention
;
but
this
is
most
untrue
,
upon
the
very
same
ground
:
For
,
if
in
comparison
between
the
glorifying
of
Christ
,
and
the
permission
of
all
mens
sinnes
to
the
end
of
the
world
,
the
glorifying
of
Christ
were
first
in
Gods
intention
,
then
should
it
be
last
in
execution
;
which
is
most
untrue
:
for
the
glorifying
of
Christ
was
accomplished
above
1500.
years
agoe
,
as
hath
been
shewed
;
but
the
permission
of
all
mens
sinnes
,
to
the
end
of
the
world
,
is
not
yet
in
execution
.
Again
,
if
the
glorifying
of
Christ
were
first
in
intention
,
then
should
it
have
rationem
finis
,
and
the
permission
of
all
mens
sinnes
,
to
the
end
of
the
world
,
should
be
a
congruous
meanes
to
that
end
:
but
to
averre
this
were
most
unreasonable
;
for
what
furtherance
doth
my
sinnes
this
day
and
houre
afford
to
the
glorifying
of
the
Sonne
of
God
,
which
was
accomplished
1500.
years
agoe
?
If
it
be
replyed
,
that
this
glorifying
of
Christ
is
spoken
in
reference
to
a
glory
of
Christ
which
is
yet
to
come
,
to
wit
,
the
kingdome
of
Christ
which
wee
look
for
,
2
Tim.
4.
1.
I
answer
,
there
is
no
reason
why
it
should
have
any
particular
reference
unto
that
;
for
as
much
as
that
glory
shall
have
an
end
:
For
that
kingdome
shall
continue
but
for
a
while
;
Hee
must
raigne
till
hee
hath
put
all
his
enemies
under
his
feet
,
1
Cor.
15.
25.
And
,
When
all
things
shall
be
subdued
unto
him
,
then
shall
the
Sonne
himselfe
bee
subject
to
him
that
did
subdue
all
things
under
him
,
that
God
may
be
all
in
all
,
Verse
28.
Againe
,
if
the
glorifying
of
Christ
were
in
Gods
intention
before
the
permission
of
Adams
fall
,
then
were
it
before
the
permission
of
reprobates
to
fall
in
Adam
,
as
well
as
of
Gods
elect
,
and
consequently
before
the
permission
of
all
sinnes
of
the
reprobates
,
unto
the
end
of
the
world
,
and
before
their
generations
;
and
all
these
should
be
first
in
execution
,
as
means
tending
to
the
furthering
and
promotion
of
the
glory
of
Christ
Secondly
,
I
deny
that
the
intention
of
glorifying
Christ
doth
inferre
either
the
creation
of
Adam
or
his
fall
;
yet
,
by
the
way
,
I
am
glad
to
see
you
acknowledge
,
that
the
intention
of
the
end
doth
inferre
the
intention
of
congruous
meanes
:
But
seeing
,
by
that
I
have
already
shewed
,
it
must
inferre
as
well
the
generation
of
all
mankind
,
to
the
end
of
the
world
;
therefore
,
I
pray
,
what
colour
of
reason
can
bee
devised
,
why
it
should
inferre
the
generation
of
such
a
number
of
men
as
shall
be
,
precisely
,
rather
then
more
or
lesse
?
So
in
respect
of
permission
of
Adams
fall
,
I
have
already
proved
,
that
the
glorifying
of
Christ
must
be
before
the
permission
of
mens
sins
,
to
the
end
of
the
world
,
as
well
as
of
Adams
fall
,
and
consequently
inferre
that
as
well
as
the
other
:
And
what
colour
of
reason
can
be
given
,
why
it
should
precisely
inferre
the
permission
of
just
so
many
mens
sinnes
,
and
just
so
many
sinnes
of
such
men
as
shall
bee
to
the
end
of
the
world
,
neither
more
nor
lesse
?
Againe
,
if
the
intention
of
glorifying
Christ
doth
inferre
Adams
fall
,
then
seeing
by
denying
the
Consequents
the
Antecedent
must
bee
as
justly
denyed
,
it
followeth
manifestly
,
that
if
Adam
had
not
sinned
,
Christ
had
not
been
glorified
,
and
consequently
,
had
not
been
advanced
to
an
hypostaticall
union
with
the
second
person
in
Trinity
:
And
yet
to
make
question
thereof
,
you
professe
to
bee
no
lesse
frivolous
than
curious
.
I
confesse
,
it
is
rather
frivolous
than
curious
to
draw
that
into
question
,
the
negative
whereof
doth
evidently
follow
upon
that
which
is
positively
received
.
Againe
,
others
,
of
the
same
opinion
with
you
,
are
driven
to
take
notice
of
this
Question
,
for
to
derive
this
opinion
of
yours
from
a
more
ancient
originall
than
Mr.
Baynes
upon
the
●p●stle
to
the
Ephesians
,
Petrus
Alphonsus
Mendoza
,
a
Spaniard
,
maintaines
the
same
;
A
Doctor
of
the
Chaire
in
the
University
of
Salamanca
,
not
of
Moses
Chaire
,
nor
of
Pauls
Chaire
,
no
nor
Austins
Chaire
,
nor
of
Aquinas
Chaire
,
but
of
Scotus
Chaire
;
whose
opinion
is
to
be
seen
in
his
first
Theologicall
Controversie
,
printed
42.
years
agoe
;
and
what
his
opinion
was
,
appears
by
these
conclusions
:
1.
Omnium
quae
Deus
ab
aeterno
in
mente
sua
facere
excogitavit
,
primum
fuit
,
unio
hypostatica
verbi
divini
:
Secundum
,
praedestinatio
omnium
electorum
:
Tertium
,
naturae
rerum
conditio
.
Ac
proinde
priora
sunt
supernaturalia
quam
naturalia
,
&
ordo
naturae
praesupponit
ordinem
gratiae
.
2.
Nullius
futuri
praescientia
praesupponitur
in
mente
Dei
ad
praedestinationem
,
sed
omnia
ex
ipsa
sequuntur
:
atque
adeò
nihil
prorsus
ab
aeterno
decrevit
Deus
facere
,
vel
in
tempore
facit
,
nihil
permittit
,
sive
intendit
,
sive
naturale
,
sive
supernaturale
,
sive
res
sit
magni
ponderis
,
sive
minimi
&
fere
nullius
,
quod
non
inde
perveniat
,
sitque
effectus
&
medium
praedestinationis
electorum
&
Christi
.
Atque
adeò
omnia
cadunt
sub
ordine
divinae
praedestinationis
,
tanquam
media
ad
Christi
&
sanctorum
gloriam
ordinata
.
3.
Non
est
aliqua
alia
providentia
in
Deo
antecedens
praedestinationem
,
ex
qua
,
scil.
providentia
,
proveniant
res
naturales
&
quidam
alij
effectus
supernaturales
;
sed
unica
est
duntaxat
providentia
,
ipsaque
est
praedestinatio
,
ex
qua
omnia
in
universum
nullo
prorsus
excepto
,
habent
sequi
.
Atque
adeò
juxta
hanc
conclusionem
totum
universum
ut
complectitur
,
naturalia
&
supernaturalia
,
bora
&
mala
,
substantias
&
accidentia
,
&
omnes
in
universum
modos
essendi
&
operandi
,
non
solùm
in
generall
,
sed
in
specie
&
individuo
,
sunt
consideranda
,
tanquam
unicam
objectum
total
divinae
praedestinationis
,
ita
ut
nihil
omnino
sit
quod
subterfugiat
illius
objecti
latitudinem
,
&
quod
non
cadat
sub
actu
illo
praedestinationis
.
4.
Si
electorum
praedestinatio
futura
non
esset
,
nihil
esset
omnino
in
rerum
natura
.
Itaque
statuo
tanquam
certum
,
quod
nisi
Christus
futurus
esset
in
mundo
,
nulla
fuisset
à
Deo
facta
electorum
praedestinatio
,
non
existente
autem
praedestinatione
,
ex
cujus
vi
secuta
sunt
omnia
,
non
esset
coelum
,
non
terra
,
non
reliqua
elementa
,
non
viventia
,
non
homines
,
non
Angeli
,
non
peccata
,
non
daemones
,
non
reprobi
,
&
demùm
,
ut
uno
totum
verbo
absolvam
,
solus
Deus
esset
,
&
nihil
aliud
esset
à
Deo
,
neque
naturale
neque
supernaturale
,
neque
bonum
neque
malum
;
loquimur
secundum
communem
rerum
legem
&
ordinem
,
&
juxta
eos
sines
quos
probabiliter
suspicamur
Deum
habuisse
in
creaturarum
conditione
.
Nam
nequaquam
intendimus
divinae
potentiae
majestatem
sic
nostrae
imbecillitatis
captui
alligare
,
ut
negemus
potuisse
Deum
quae
sua
est
absoluta
potentia
,
naturam
rerum
independenter
à
gratia
&
gloria
,
&
gratiam
independenter
à
Christo
Domino
facere
&
ordinare
.
Then
hee
proceeds
to
shew
,
how
many
,
seeming
to
favour
this
opinion
of
his
,
yet
take
quite
contrary
courses
in
the
maintenance
thereof
,
such
as
tend
rather
to
the
destruction
of
it
;
and
they
are
in
number
five
.
Hence
hee
proceeds
to
the
justification
of
his
owne
Tenet
:
and
his
first
confirmation
is
derived
from
that
of
Paul
,
1
Cor.
3.
13.
All
are
yours
,
and
yee
are
Christs
,
and
Christ
is
Gods
.
Ecce
ubi
(
saith
hee
)
qua
ratione
Christus
dicitur
esse
Dei
,
&
praedestinati
dicuntur
esse
ipsius
Christi
;
eadem
ratione
omnia
naturalia
,
sive
praesentia
,
sive
futura
,
sive
vita
,
sive
mors
,
dicuntur
esse
praedestinatorum
:
Sed
sic
est
,
quod
ideò
dicitur
Christus
esse
Dei
,
&
electi
dicuntur
esse
Christi
,
quia
Deus
est
finis
Christi
,
&
Christus
electorum
,
id
est
,
quia
Christus
ordinatur
in
Deum
tanquam
in
finem
,
&
electi
in
Christum
tanquam
in
finem
:
&
nisi
esset
ille
primus
finis
,
id
est
,
Deus
,
vel
manifestatio
gloriae
Dei
,
non
esset
Christus
;
&
nisi
esset
Christus
,
non
essent
electi
:
ergo
omnino
eadem
ratione
creature
ideò
dicuntur
esse
electorum
,
quia
sunt
propter
electos
,
&
electi
sunt
fines
earum
;
&
sic
nisi
essent
futuri
electi
,
non
essent
naturae
creaturarum
,
&c.
His
second
proofe
is
taken
from
that
Ephes.
1.
4.
Elegit
nos
in
ipso
ante
mundi
constitutionem
.
Loquitur
vero
de
Christo
homine
,
viz.
de
Christo
capite
,
ut
expresse
ibi
dicit
Hieronymus
,
&
ex
contextu
apertissimè
liquet
.
Certè
,
aut
ego
fallor
,
aut
D.
Paulus
non
id
tantum
intendit
,
quod
,
viz.
nos
Deus
in
Christo
elegerit
ante
veram
&
realem
mundi
constitutionem
,
quae
fuit
abhinc
sex
mille
annis
in
tempore
facta
.
Quod
enim
nos
in
Christo
elegisset
ante
illam
temporariam
rerum
creationem
,
non
erit
quid
magnum
&
tanto
calamo
dignum
;
Sic
enim
etiam
boves
&
lapides
elegit
:
i.
Decrevit
&
praevidit
ante
temporariam
rerum
creationem
,
quand●quid●m
priusquam
in
tempore
quidquam
faceret
,
jam
illud
ante
mundi
constitutionem
&
ab
aeterno
excogitaverat
ac
decreverat
ut
faceret
;
aliquid
ergo
altius
&
divinius
Paulus
intendit
,
nempe
,
quod
in
sua
Deus
aeternitate
cum
excogitavit
de
constituendo
mundo
,
jam
prius
ordine
rationis
excogitaverat
de
electione
electorum
,
jam
(
inquam
)
Christum
intenderat
&
praeviderat
,
&
in
ipso
praedestinatos
elegerat
.
Other
places
hee
drawes
to
the
same
purpose
,
and
concludes
with
the
Argument
of
Scot
,
which
in
his
judgement
is
ratio
efficacissima
;
Omnis
ordinatè
volens
prius
vult
finem
,
&
ex
mediis
ea
prius
quae
sunt
fini
propinquiora
:
Sed
Christus
&
praedestinati
,
ac
proinde
omnia
supernaturalia
sunt
fini
,
id
est
,
manifestationi
divinae
bonitatis
,
propinquiora
quam
omnia
naturalia
,
ergo
prius
quam
naturalia
volita
sunt
à
Deo
supernaturalia
,
&
his
prius
manifestatio
ipsa
divinae
bonitatis
,
quam
confideramus
ut
horum
omnium
finem
,
&c.
And
withall
,
hee
shewes
that
himselfe
is
not
alone
in
this
opinion
,
but
that
the
same
is
maintained
by
Jacobus
Naclantus
,
upon
the
1.
Ch.
of
Eph.
in
a
digression
,
Quo
ordine
&
ratione
de
rebus
definitum
fuerit
apud
Deum
.
Albertus
Pigh.
lib.
8.
de
lib.
Arb.
cap.
3.
&
lib.
1.
in
initio
.
Ambrosius
Catarinus
lib.
1.
de
eximia
Praedest
.
Christi
.
Petrus
Galatinus
lib.
7.
de
Arcanis
Cathol.
veritatis
,
à
cap.
3.
ad
9.
But
withall
,
hee
observes
a
doubt
,
the
solution
whereof
must
not
bee
pretermitted
;
that
is
,
whether
this
opinion
can
be
maintained
according
to
the
doctrine
of
Aquinas
;
for
,
saith
he
,
pag.
16.
S.
Thomas
existimat
,
minimè
Christi
praedestinationem
futuram
si
homo
non
reccasset
.
Ex
quo
fieri
videtur
consequens
,
prius
visum
à
Deo
fuisse
peccatum
,
&
volitam
ejus
permissionem
,
quam
volita
fuisset
incarnatio
Verbi
:
atque
adeò
non
apparet
quomodo
in
via
Thomistarum
stare
possit
,
quod
primum
omnium
decretorum
Dei
fuerit
incarnatio
seu
praedestinatio
Verbi
,
si
jam
praecessit
peccati
visio
atque
permissio
.
Si
verò
priusquam
peccatum
videretur
fuit
Christus
praedestinatus
,
jam
ergo
etiam
non
existente
peccato
,
Christus
,
qui
ante
visum
peccatum
praedestinatus
fuerat
,
veniret
:
Quod
directè
pugnat
cum
doctrina
S.
Thomae
.
By
the
way
,
I
observe
a
vaine
supposition
to
bee
the
ground
of
all
this
perturbation
,
and
conflictation
of
contrary
opinions
,
in
this
Argument
:
And
the
presupposition
is
this
,
That
the
decree
of
Christs
incarnation
and
of
our
predestination
,
as
also
of
creation
,
and
of
the
permission
of
sinne
,
cannot
bee
coordinate
and
simultanea
,
but
must
needs
bee
subordinate
and
one
before
another
.
And
so
hee
carrieth
himselfe
in
the
confirmation
of
the
priority
of
those
decrees
which
hee
fancieth
to
be
before
the
other
,
as
chiefly
to
oppose
the
priority
of
the
others
.
And
this
I
account
a
very
vain
supposition
,
(
though
,
I
confesse
,
for
many
years
I
was
carried
away
with
the
common
error
,
and
therewithall
still
found
my selfe
in
a
brake
or
labyrinth
,
without
hope
of
extricating
my selfe
)
as
I
have
here
proved
in
part
,
but
elsewhere
more
at
large
.
But
as
for
the
solution
of
the
doubt
proposed
,
his
answer
is
this
,
Prius
Deum
voluisse
unionem
hypostaticam
&
incarnationem
Verbi
,
quam
vellet
permittere
peccatum
,
&
quam
vellet
condere
naturam
hominis
&
totius
universi
.
But
I
have
already
demonstrated
the
falsity
of
this
.
But
hee
proceeds
,
Quia
tamen
non
est
volita
incarnatio
sine
peccato
,
imo
dependenter
est
volita
à
permissione
peccati
,
&
à
natura
rerum
tanquam
à
mediis
;
idcirco
non
sequitur
,
futurum
esse
Christum
si
peccatum
non
esset
,
aut
si
universum
non
esset
.
Two
things
he
constitutes
media
tendentia
ad
incarnationem
Christi
;
and
indeed
,
if
the
incarnation
of
Christ
were
first
in
intention
,
as
the
end
,
all
other
things
intended
after
,
must
bee
intended
as
meanes
:
But
I
have
already
shewed
how
absurdly
the
creation
of
mankind
is
constituted
as
a
meanes
of
Christs
incarnation
:
and
is
it
not
strange
,
that
the
making
of
every
worme
,
or
a
gnat
,
should
be
a
meanes
tending
to
the
incarnation
of
Christ
?
In
like
sort
,
I
have
shewed
the
absurdity
of
conceiving
the
permission
of
sinne
to
be
a
meanes
of
Christs
glorification
,
much
more
of
his
incarnation
.
Hee
proceeds
to
remove
some
other
rubs
out
of
the
way
,
but
in
such
a
vaine
manner
,
that
it
were
the
wasting
of
time
to
make
relation
thereof
;
neither
can
I
well
give
account
for
proceeding
so
fatre
as
I
have
done
,
onely
I
desired
to
shew
the
Authours
of
this
opinion
,
which
here
I
confute
:
And
I
have
entertained
sometimes
a
thought
of
taking
occasion
to
discusse
this
whole
dissertation
of
Alphonsus
;
but
more
necessary
businesses
have
hitherunto
taken
up
my
meditations
.
And
I
hope
that
which
I
have
here
delivered
may
suffice
to
the
cutting
off
of
the
very
sinewes
of
that
discourse
:
if
not
,
I
shall
not
be
averse
from
taking
further
paines
,
as
I
shall
see
cause
,
and
opportunity
,
and
God
shall
inable
me
.
Much
lesse
is
it
my
meaning
to
disparage
,
or
under-value
the
love
of
God
toward
the
elect
,
in
that
I
set
forth
Christ
as
not
first
thought
upon
by
God
for
the
elect
sake
;
for
though
I
doe
not
preferre
his
love
to
us
before
the
love
of
Christ
,
yet
is
the
love
of
God
to
us
unspeakable
and
glorious
;
not
only
in
preferring
us
before
the
world
of
other
men
,
and
the
rest
of
the
creatures
,
but
also
in
thinking
upon
us
in
Christ
,
upon
whom
Christ
should
shew
forth
the
riches
of
his
gracious
love
and
tender
mercy
.
I
confesse
,
there
is
no
colour
of
disparaging
Gods
love
to
us
by
giving
the
precedency
of
Gods
love
to
Christ
,
especially
when
both
are
acknowledged
to
be
eternall
,
and
to
be
toward
both
the
man
Christ
and
us
,
before
wee
or
the
world
had
a
being
;
most
of
all
,
when
in
the
issue
the
priority
seems
to
be
for
us
,
rather
then
for
Christ
:
for
it
is
confest
,
that
priority
in
Gods
decrees
consists
onely
in
purposing
one
thing
for
another
.
And
again
,
it
is
without
question
,
that
all
priority
in
this
case
is
on
the
part
of
that
for
which
another
thing
is
purposed
.
Now
albeit
wee
are
Christs
servants
,
and
hee
our
Lord
;
yet
,
undoubtedly
,
Christ
was
ordained
rather
for
our
good
,
then
wee
for
his
good
:
yet
I
doe
not
hence
collect
,
that
our
predestination
was
before
Christs
;
much
lesse
,
that
Gods
love
was
lesse
towards
him
then
towards
us
;
but
I
willingly
acknowledge
,
that
albeit
thousands
had
tasted
of
Gods
love
,
both
in
the
way
of
nature
,
and
grace
,
and
glory
,
before
Christ-man
had
any
being
at
all
;
yet
was
the
love
of
God
to
the
manhood
of
Christ
infinitely
beyond
his
love
towards
us
,
measuring
the
love
of
God
by
the
effects
thereof
:
and
that
in
two
respects
;
first
,
for
as
much
as
the
fruit
of
Gods
love
to
him
was
the
taking
of
his
humane
nature
into
an
hypostaticall
union
with
the
Sonne
of
God
:
secondly
,
in
making
him
the
Captain
of
our
salvation
,
Heb.
2.
10.
Least
of
all
is
it
my
meaning
to
extenuate
the
heinous
nature
of
sinne
,
by
setting
forth
the
purpose
of
God
,
concerning
the
incarnation
of
Christ
,
before
the
consideration
of
the
fall
of
Adam
:
It
is
enough
to
make
sinne
out
of
measure
sinfull
,
that
God
in
his
wisedome
saw
no
meanes
so
sit
,
as
by
the
sinne
and
fall
of
Adam
,
to
make
way
for
the
humiliation
of
Christ
,
and
thereby
for
the
manifestation
of
his
justice
,
and
riches
of
his
mercy
,
and
both
in
Christ
;
although
we
grant
,
so
far
as
to
conceive
,
that
God
had
never
thought
of
humbling
the
Godhead
,
or
advancing
the
manhood
of
Christ
,
but
upon
consideration
of
sin
fore-seen
.
Ex
magnitudine
remedii
,
magnitudinem
cognosce
periculi
,
saith
Bernard
;
this
hath
place
,
in
what
order
soever
Christ
was
ordained
The
second
DOUBT
.
WHere
have
wee
,
in
Scripture
,
ground
for
this
,
That
the
Lords
first
and
primary
intention
,
in
his
decree
of
Predestination
,
was
to
set
forth
Grace
and
Justice
?
That
the
declaration
of
his
justice
was
intended
,
is
not
doubted
,
but
by
the
Apostle
it
seemeth
,
his
primary
aime
was
the
declaration
of
the
soveraignty
,
freedom
,
and
dominion
of
God
over
the
creature
,
in
that
hee
purposeth
grace
and
power
.
The
Apostle
throughout
his
whole
discourse
of
Predestination
,
doth
no
where
oppose
grace
and
power
;
for
God
sheweth
as
much
power
,
freedome
,
and
dominion
over
the
creature
,
in
his
grace
toward
the
elect
,
as
in
his
justice
toward
the
world
:
The
Apostle
sets
forth
the
like
power
and
soveraign
will
of
God
,
as
well
in
shewing
mercy
on
whom
hee
will
,
as
hardening
whom
hee
pleaseth
.
Doe
not
think
hee
opposeth
Gods
power
and
soveraignty
over
Pharaoh
,
to
his
grace
and
love
unto
Jacob
:
for
the
power
hee
there
speaks
of
,
is
not
soveraignty
,
but
ability
,
might
,
and
power
,
shewing
it selfe
forth
in
the
hardening
and
overthrow
of
Pharaoh
;
in
Moses
called
the
power
of
his
wrath
.
Power
naturall
is
one
thing
,
power
civill
,
which
wee
call
soveraignty
,
another
:
the
first
is
,
ability
to
doe
a
thing
;
the
second
is
,
liberty
to
doe
what
naturally
hee
can
doe
,
without
sinne
.
Undoubtedly
,
the
power
of
God
shewed
in
Pharaoh
,
was
in
his
overthrow
,
and
answerable
to
the
power
of
Gods
wrath
.
I
like
well
that
the
power
of
God
shewed
in
Pharaoh
,
is
extended
also
to
the
hardening
of
his
heart
;
onely
,
this
is
not
so
congruously
Hee
hardeneth
whom
hee
will
,
like
as
,
hee
hath
mercy
on
whom
hee
will
.
But
withall
,
I
confesse
,
hardening
in
this
place
seems
to
consist
onely
in
denying
of
mercy
:
But
Pharaohs
hardening
was
much
more
;
for
,
undoubtedly
,
mercy
was
no
more
shewed
him
when
his
heart
rele●ted
to
the
letting
of
Israel
goe
,
then
when
hee
detained
them
.
So
likewise
,
when
God
hardened
him
to
follow
after
them
,
to
bring
them
back
,
this
was
more
than
a
bare
denying
of
mercy
,
even
a
secret
impulsion
of
him
to
take
such
courses
as
should
precipitate
him
unto
destruction
:
and
this
may
well
be
accounted
a
fruit
of
the
power
of
Gods
wrath
;
and
accordingly
I
am
verily
perswaded
,
that
Gods
power
or
soveraignty
over
Pharaoh
,
are
not
opposed
to
his
grace
and
love
to
Jacob
:
Onely
,
freedome
,
in
my
judgement
,
doth
not
so
well
consent
with
the
execution
of
justice
,
whether
justice
be
taken
in
rewarding
or
punishing
.
Neither
doe
wee
ever
read
of
Gods
rewarding
or
punishing
whom
hee
will
;
freedome
and
soveraignty
is
seen
only
in
giving
or
denying
good
,
according
to
common
account
:
Albeit
,
there
is
a
further
freedom
and
soveraignty
of
God
,
over
his
creatures
,
in
doing
evill
unto
them
;
as
in
annihilating
the
most
righteous
,
which
Arminius
acknowledgeth
,
and
in
exposing
his
holy
Son
to
suffer
strange
pains
and
sorrowes
,
for
other
mens
sinnes
,
when
hee
had
none
of
his
owne
.
Not
to
speak
of
the
soveraignty
wherewith
God
hath
indued
man
over
his
fellowes
,
though
inferiour
creatures
.
That
God
in
his
decree
of
Predestination
did
shew
forth
the
declaration
of
his
soveraignty
,
freedome
,
and
dominion
over
the
creatures
,
I
easily
grant
;
yet
that
it
was
his
primary
aime
,
rather
then
the
declaration
of
his
justice
and
grace
,
I
cannot
beleeve
,
without
better
proofe
.
My
opinion
is
,
That
all
the
variety
of
Gods
glory
,
to
bee
manifested
in
the
creature
,
was
intended
at
once
;
and
if
they
that
are
It
is
granted
on
all
hands
,
that
God
first
aimed
at
the
declaration
of
his
owne
glory
:
Now
,
wherein
doth
God
delight
principally
for
to
manifest
his
glory
?
God
himselfe
declared
it
to
Moses
,
who
desired
him
to
shew
him
his
glory
;
The
Lord
,
saith
hee
,
mercifull
,
and
gracious
,
and
that
will
by
no
meanes
cleare
the
guilty
,
visiting
iniquity
:
Where
God
declareth
,
and
proclaimeth
his
chiefe
glory
to
stand
partly
of
attributes
,
and
the
work
of
grace
in
the
one
hand
and
of
justice
in
the
other
;
for
God
in
like
sort
declareth
wherein
hee
delighteth
chiefly
to
glorifie
himselfe
,
viz.
in
the
exercise
of
loving
kindnesse
,
and
righteousnesse
,
and
judgement
,
Jer.
9.
24.
I
should
think
whatsoever
is
in
God
is
equally
glorious
,
even
his
strength
as
well
as
his
mercy
,
wherewith
the
Lord
begins
,
in
[
*
](A64003-e5480-b)
*
Exod.
34
6.
place
alledged
,
though
here
pretermitted
:
Neither
doth
it
follow
,
that
because
these
only
are
here
mentioned
therefore
the
glory
of
God
doth
principally
consist
in
these
.
And
besides
,
there
is
the
glory
of
his
soveraignty
expressed
,
even
then
when
the
promise
of
this
revelation
(
here
mentioned
)
was
made
to
Moses
;
to
wit
,
in
shewing
mercy
,
and
having
compassion
on
whom
hee
will
.
I
beseech
thee
,
shew
mee
thy
glory
:
And
hee
answered
,
I
will
make
all
my
good
goe
before
thee
,
and
I
will
proclaime
the
Name
of
the
Lord
before
thee
;
for
I
will
shew
mercy
to
whom
I
will
shew
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
.
And
this
is
it
the
Apostle
doth
most
insist
upon
,
Rom.
9.
yet
I
make
no
question
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
various
wisdome
of
God
,
is
as
glorious
as
any
of
the
rest
;
and
this
appeareth
in
the
incarnation
of
the
Sonne
of
God
,
and
in
the
complete
execution
of
his
office
,
as
in
nothing
more
.
But
,
I
conceive
,
that
glory
of
God
represented
to
Moses
,
Exod.
34.
6
,
7.
was
expressed
to
a
speciall
end
unto
his
people
,
namely
,
to
compose
them
to
a
greater
reverence
of
his
Majesty
;
which
reverence
is
a
quality
consisting
of
a
mixture
of
love
and
feare
,
a
morall
gesture
.
Not
to
speak
how
the
execution
of
mercy
and
justice
are
competent
unto
the
creatue
,
nor
to
mention
that
wherein
Vasquez
and
Suarez
concutre
,
otherwise
much
different
,
about
their
conceptions
of
Gods
justice
,
namely
,
that
there
is
no
justice
in
God
toward
the
creature
which
is
not
grounded
upon
the
determination
of
his
will
;
and
so
,
undoubtedly
,
is
the
execution
of
his
mercy
also
;
onely
with
this
difference
,
God
hath
revealed
unto
us
rules
,
according
to
which
hee
will
proceed
in
the
execution
of
his
justice
;
no
such
rules
hath
hee
revealed
to
us
,
or
prescribed
to
himselfe
,
according
to
which
he
wil
proceed
in
the
execution
of
his
mercy
.
It
is
well
observed
by
others
,
that
those
vertues
which
grace
the
Will
,
are
more
honourable
than
those
which
grace
the
Understanding
,
or
other
parts
:
It
is
a
greater
honour
to
a
Prince
to
be
gratious
and
just
,
then
to
bee
wise
and
powerfull
;
power
and
wisedome
may
bee
found
in
a
vitious
Prince
,
not
grace
and
justice
:
If
then
grace
and
justice
doe
more
set
forth
the
glory
of
their
soveraignty
,
surely
God
(
who
aimeth
at
his
highest
glory
)
in
the
highest
and
first
place
,
he
aimed
chiefly
at
the
manifestation
of
his
grace
and
justice
,
above
the
manifestation
of
his
power
and
dominion
.
1.
First
concerning
the
instance
it selfe
,
I
answer
1.
It
is
not
to
be
expected
,
I
confesse
,
that
vertue
should
be
found
in
a
vitious
Consider
what
you
finde
last
in
the
execution
of
Gods
decree
,
and
from
thence
gather
,
what
was
first
in
his
intention
.
Now
at
the
last
judgement
,
as
likewise
in
the
course
of
his
providence
in
this
world
,
God
doth
chiefly
manifest
the
glory
of
his
grace
to
the
elect
,
and
the
glory
of
his
justice
upon
the
world
.
When
God
in
his
wayes
towards
the
elect
,
blesseth
them
with
all
spirituall
blessings
in
Christ
,
what
doth
he
rather
aime
at
,
then
the
praise
of
the
glory
of
his
grace
?
When
God
destroyeth
the
wicked
in
their
flourishing
estate
,
and
causeth
the
righteous
to
flourish
,
in
their
weake
and
decayed
age
;
what
doth
be
rather
aime
at
,
then
to
shew
that
the
Lord
is
upright
,
and
there
is
noe
unrighteousnesse
with
him
?
When
Christ
shall
come
to
judgement
at
the
last
day
,
what
will
he
rather
shew
forth
,
then
the
righteous
judgement
of
God
upon
the
world
of
the
ungodly
,
and
the
admirable
glory
of
his
grace
to
the
Saints
?
Since
then
,
all
the
wayes
of
God
doe
finally
worke
to
this
issue
,
the
setting
forth
of
his
grace
,
and
justice
;
surely
we
are
so
to
conceive
it
,
as
his
primary
aime
and
intent
to
be
,
to
glorifie
rather
his
grace
and
justice
,
then
his
power
and
soveraignty
.
1.
That
God
doth
manifest
the
glory
of
his
grace
to
the
elect
,
and
the
glory
of
his
justice
upon
the
world
,
both
in
this
life
,
and
2.
But
be
it
granted
,
that
these
glories
doe
appeare
chiefly
at
such
times
;
yet
if
other
glories
doe
appeare
also
in
the
same
last
execution
,
how
will
you
deduce
herehence
,
that
only
those
glories
you
mention
were
first
in
intention
?
Will
it
not
rather
follow
,
that
seeing
other
glories
,
as
well
as
these
,
did
appeare
in
execution
though
not
chiefly
,
therefore
other
glories
,
as
well
as
these
,
were
first
in
intention
,
though
not
chiefly
?
3.
When
God
blesseth
his
elect
,
with
all
spirituall
blessings
in
Christ
,
we
need
not
say
,
he
aimes
rather
at
somewhat
else
then
the
praise
of
the
glory
of
his
grace
:
when
out
of
meere
grace
he
made
his
glorious
selfe
known
unto
us
,
he
made
not
only
his
grace
known
unto
us
,
but
all
his
attributes
more
or
lesse
,
which
to
our
understanding
are
equally
glorious
in
themselves
,
though
we
take
more
comfort
in
the
speculation
of
his
grace
;
which
yet
is
more
wonderfull
,
when
we
consider
his
soveraignty
over
us
his
creatures
,
and
that
it
was
indifferent
to
him
to
make
us
vessells
of
wrath
,
as
well
as
vessells
of
mercy
:
and
in
this
very
consideration
,
the
very
damnation
of
reprobates
shall
improve
our
glorious
joyes
in
the
apprehension
of
Gods
free
love
to
us
at
the
day
of
judgement
,
according
to
that
of
the
Apostle
,
Rom.
9.
22.
You
are
to
looke
to
it
,
how
you
make
your
Tenent
good
,
who
maintaine
that
God
doth
rather
aime
at
the
one
,
then
at
the
other
.
4.
As
for
the
wicked
,
the
righteousnesse
of
Gods
judgement
upon
them
,
we
can
in
some
measure
conceive
at
this
present
:
But
as
for
the
power
of
God
in
executing
such
judgements
,
maintaining
the
creature
,
in
the
suffering
of
eternall
sorrows
,
wee
are
not
able
to
conceive
,
and
therefore
the
glory
hereof
is
farre
more
admirable
then
the
other
.
So
likewise
,
what
shall
be
the
fruits
of
the
grace
of
God
towards
us
at
that
day
and
after
,
neither
eye
hath
seene
,
nor
eare
hath
heard
,
&c.
nor
that
glory
contained
in
seeing
the
face
of
God
.
If
God
should
but
reveale
unto
us
the
wisdome
whereby
he
hath
managed
his
providence
towards
us
before
he
called
us
,
and
since
the
calling
of
us
,
immediatly
by
himselfe
,
mediatly
by
the
ministry
of
good
Angels
,
contending
with
,
and
crossing
the
counsells
and
practises
of
wicked
Angels
;
what
a
body
of
glory
would
appeare
unto
us
,
and
how
should
we
be
ravished
with
the
contemplation
of
it
?
How
much
more
with
the
contemplation
of
his
providence
thoroughout
,
both
in
managing
the
whole
course
of
nature
,
and
the
whole
course
of
grace
?
QUESTION
●
.
How
and
by
what
demonstrative
reasons
,
may
it
appeare
that
there
is
a
necessity
of
a
departing
from
the
doctrine
delivered
in
our
Church
.
The
reasons
,
which
moved
me
a
little
,
and
but
a
little
to
depart
from
the
forme
of
words
usually
received
in
delivering
the
doctrine
of
Reprobation
,
are
such
as
to
me
seeme
,
if
not
demonstrative
,
yet
convincing
.
And
though
I
have
learned
to
suspect
mine
owne
judgement
where
I
differ
never
so
little
from
my
godly
and
reverend
loarned
Brethren
;
yet
I
consider
,
we
are
taught
to
trie
all
things
likewise
,
and
to
hold
fast
that
which
is
good
;
and
as
wee
believe
,
so
to
speake
,
submitting
our selves
to
the
feare
of
God
.
But
before
I
come
to
the
ground
,
wherupon
I
have
beene
led
to
believe
,
and
speake
somewhat
otherwise
of
this
point
,
then
is
commonly
received
;
let
me
first
shew
you
how
farre
I
consent
with
the
received
opinon
,
even
in
all
usefull
truthes
;
and
how
little
it
is
then
wherin
I
dissent
.
In
the
doctrine
of
election
,
I
consent
wholly
with
Augustine
,
Calvin
,
Beza
,
Martyr
,
Zanehy
,
Perkins
,
Paraeus
,
and
others
,
who
have
taught
us
,
by
plaine
evidence
,
and
that
from
scripture
:
1.
That
,
before
the
world
was
,
God
out
of
his
free
will
hath
chosen
the
elect
by
name
,
by
an
unchangeable
decree
,
unto
grace
and
glory
in
Christ
Jesus
,
to
the
shewing
forth
of
the
riches
of
the
glory
of
his
grace
.
2.
That
to
restore
them
,
who
were
los●
in
Adam
,
he
sent
forth
the
Lord
Jesus
,
to
be
obedient
to
the
death
for
them
,
and
by
his
death
,
to
redeeme
them
as
effectually
,
as
if
they
themselves
had
suffered
in
their
owne
persons
.
3.
That
in
the
fulnesse
of
time
,
he
calleth
each
one
of
them
,
by
an
effectuall
and
invincible
drawing
,
even
by
such
an
almighty
worke
of
his
quickning
spirit
,
as
he
did
put
forth
in
raising
Christ
from
the
dead
.
4.
That
those
,
whom
he
so
calleth
,
he
preserveth
by
some
powerfull
worke
of
his
spirit
to
himselfe
in
Christ
,
so
as
they
never
fall
from
him
totally
,
or
finally
:
Only
herein
take
it
not
amisse
,
if
I
place
the
subject
of
Election
in
Persons
considered
in
Christ
,
before
the
world
,
or
themselves
were
,
and
not
in
massa
corrupta
,
with
the
late
venerable
Synod
.
For
though
herein
they
follow
Augustine
,
and
Zanchy
,
and
some
others
;
yet
have
they
dissented
from
the
chiefe
instruments
,
of
the
reformation
of
our
Religion
.
And
,
with
reverence
I
speake
it
,
as
I
am
led
to
conceive
,
that
it
need
not
trouble
any
,
if
,
taking
Christ
to
be
the
head
of
the
elect
,
I
conceive
him
to
be
first
thought
upon
,
and
chosen
,
and
we
in
him
.
Mr.
Baynes
,
followeth
the
schoole
in
so
expressing
it
;
and
the
reasons
delivered
above
in
the
first
point
,
have
carryed
me
with
them
:
and
the
difference
lyeth
in
opening
the
purpose
of
Reprobation
.
But
see
here
how
farre
I
goe
with
the
stream●
,
and
,
●hen
I
goe
aside
,
how
little
,
and
upon
what
ground
.
How
convincing
,
or
demonstrative
,
the
reasons
are
,
I
addresse
my selfe
to
consider
:
It
is
good
to
make
progresse
in
the
investigation
About
the
object
of
predestination
there
hath
bin
a
triple
difference
in
opinion
:
some
standing
for
massa
nondum
condita
;
others
for
massa
pura
,
that
is
condita
but
nondum
corrupta
;
others
for
massa
corrupta
:
yet
both
Junius
did
endeavour
:
but
very
obscurely
;
and
Piscator
hath
endeavoured
very
perspicuously
to
reduce
them
into
one
.
If
he
failed
therein
,
especially
in
some
one
particular
,
his
failing
,
rightly
observed
and
discerned
,
may
open
a
way
for
the
discovery
of
the
entire
truth
.
But
let
the
issue
therof
commend
it selfe
.
Your
phrase
of
usefull
truths
I
do
not
like
;
amongst
Arminians
,
I
often
meet
with
such
a
course
of
arguing
truth
,
by
the
usefulnesse
of
it
;
which
is
like
the
giving
of
the
larger
coat
to
him
that
is
bigger
,
because
it
is
fitter
for
him
,
when
in
the
mean
time
he
had
no
right
unto
it
.
And
though
we
can
judge
aright
of
a
coats
fitnesse
to
a
body
;
yet
it
is
a
dangerous
course
for
us
,
to
presume
so
farre
of
our
judgements
in
the
usefulnesse
of
opinions
,
as
thereupon
to
conclude
what
are
true
,
and
what
are
false
.
1.
To
choose
before
the
world
,
is
to
choose
before
the
creation
,
or
Adams
fall
,
according
to
your
owne
exposition
,
formerly
mentioned
:
but
in
this
sense
,
your selfe
confesseth
in
the
4.
place
,
that
Austin
and
Zanchy
doe
not
concurre
with
others
in
this
;
was
there
no
more
in
Gods
intention
,
when
he
elected
some
,
then
the
manifestation
of
the
riches
of
his
glorious
grace
?
Did
not
God
purpose
to
manifest
also
the
glory
of
his
remunerative
justice
?
Is
it
not
undeniable
,
that
God
will
bestow
salvation
upon
all
his
elect
(
of
ripe
yeares
,
before
their
departure
out
of
this
world
)
by
way
of
reward
,
and
crowne
of
righteousnesse
,
which
God
the
righteous
Judge
shall
give
at
that
day
to
all
that
love
his
Sonnes
when
the
Lord
Jesus
shall
shew
himselfe
from
Heaven
,
with
his
mighty
Angels
,
in
flaming
fire
,
rendring
vengance
&c.
When
he
shall
come
to
be
glorifyed
in
his
Saints
,
and
be
made
marvellous
,
in
all
them
that
beleeve
&c.
It
is
great
pity
this
is
not
considered
(
as
usually
it
is
not
)
especially
for
the
momentous
consequence
thereof
,
in
my
judgement
,
sufficient
(
if
I
mistake
not
)
to
have
stifled
this
opinion
following
,
touching
Reprobation
,
in
the
first
conception
of
it
.
2.
Touching
the
Second
,
I
have
nothing
to
say
;
for
if
you
have
any
opinion
concerning
some
benefit
that
redounds
to
the
Reprobate
by
the
death
of
Christ
,
it
is
more
then
hitherunto
you
do
discover
.
3.
Touching
the
Third
,
it
were
to
be
desired
you
did
expresse
,
whether
no
lesse
powerfull
motion
,
would
serve
to
the
drawing
of
them
to
faith
and
repentance
.
4.
Likewise
touching
the
Fourth
,
whether
this
powerfull
worke
being
denyed
to
any
,
it
is
possible
for
such
a
one
to
beleeve
,
and
repent
unto
salvation
.
Concerning
the
order
here
mentioned
,
though
my
opinion
be
,
that
the
object
of
predestination
is
massa
nondum
condita
,
yet
in
no
moment
of
nature
,
or
reason
,
was
the
decree
of
God
concerning
Christs
incarnation
,
and
our
salvation
by
him
,
before
the
decree
of
creation
,
and
of
permission
of
Adams
fall
,
and
consequently
Election
unto
Salvation
had
the
consideration
of
massa
corrupta
concomitant
with
it
,
though
not
precedent
;
only
the
consideration
of
massa
nondum
condita
being
antecedentall
to
all
these
decrees
.
Likewise
,
in
my
opinion
,
they
doe
mistake
,
who
take
the
Synod
of
Dort
to
maintaine
the
consideration
of
massa
corrupta
,
as
precedent
to
Election
,
though
they
beginne
with
signifying
what
God
purposed
to
bring
to
passe
,
upon
the
fall
of
mankind
,
in
Adam
.
And
Galvin
in
his
answere
to
Pighius
confesseth
,
that
the
safest
course
is
to
treate
of
predestination
,
upon
the
consideration
of
the
corrupt
masse
in
Adam
.
As
touching
what
you
have
delivered
,
touching
Election
in
Christ
our
head
,
in
the
first
place
,
that
I
have
already
examined
.
Our
Divines
commonly
conceive
,
a
double
act
of
Reprobation
,
Bellarmine
,
and
others
of
the
Papists
doe
.
1.
Negative
,
as
they
call
it
,
a
non-election
,
or
Reprobation
,
unto
which
some
adde
a
purpose
of
forsaking
the
creature
,
excluding
it
from
glory
,
and
from
sufficient
meanes
of
grace
in
Christ
.
2.
Positive
,
ordaining
it
to
condemnation
.
The
former
,
they
conceive
to
be
absolute
,
as
being
an
act
of
Gods
soveraigne
Lordship
over
the
creature
,
without
all
respect
to
sinne
.
The
latter
they
conceive
,
as
being
an
act
of
vindicative
justice
,
to
presuppose
originall
sinne
at
the
least
,
and
some
of
them
(
as
Bellarmine
)
actuall
sinne
also
,
whom
Paraus
in
this
point
seemeth
to
give
way
unto
.
1.
To
the
first
of
these
acts
I
wholly
assent
so
farre
as
it
resteth
in
a
non-election
,
or
preterition
of
the
creature
,
according
to
the
libertie
of
Gods
absolute
soveraignety
.
That
which
is
added
to
it
,
of
a
purpose
of
forsaking
the
creature
,
and
to
exclude
it
,
from
glory
,
and
from
sufficient
meanes
of
grace
in
Christ
,
before
all
respect
of
sinne
,
I
want
warrant
from
scripture
to
condescend
unto
.
But
this
Negative
act
,
I
would
rather
expresse
in
such
words
as
the
holy
Ghost
hath
used
before
me
,
and
so
distinguish
it
into
two
branches
.
That
before
all
respect
of
good
or
evill
in
the
creature
:
1
God
did
not
so
love
the
world
,
(
I
meane
the
world
of
mankind
distinguished
from
the
elect
:
)
this
is
plaine
from
the
Apostles
comparison
,
of
Jacob
and
Esau
.
Rom.
9.
11.
12
,
13.
2.
God
did
not
give
the
world
to
Christ
,
by
him
of
grace
to
be
brought
to
salvation
,
as
he
did
the
elect
,
for
they
are
not
said
to
be
written
in
the
Lambs
book
of
life
,
from
the
beginning
of
the
world
.
Revel.
13.
8
,
17
,
18.
And
indeed
all
who
were
given
to
Christ
,
doe
,
in
fulnesse
of
time
,
come
unto
him
.
Joh.
6.
37.
Gods
hatred
of
Esau
,
before
he
had
done
good
or
evill
,
reacheth
to
this
act
also
.
Rom.
9.
13.
2.
Touching
the
positive
act
,
which
they
conceive
,
I
wholly
agree
with
them
,
that
God
ordaineth
none
to
condemnation
,
but
upon
sinne
presupposed
.
Annihilate
the
creature
God
may
without
presupposall
of
sinne
;
for
annihilation
is
an
act
of
Soveraignetie
,
suteable
to
creation
;
but
condemne
it
he
may
not
,
without
presupposall
of
sinne
.
For
condemnation
is
an
act
of
justice
,
and
presupposeth
a
rule
of
justice
transgressed
,
and
thereby
wrath
,
or
just
revenge
provoked
:
onely
this
positive
act
of
Gods
counsell
about
the
world
of
mankind
severed
from
the
elect
,
upon
serious
consideration
of
sundry
passages
of
Scripture
,
I
would
rather
distinguish
into
a
double
act
.
1.
Whereby
,
without
all
respect
of
good
or
evill
in
the
men
of
this
world
,
God
ordained
them
unto
judgment
,
according
to
their
works
.
Ezech.
33.
20.
to
judgment
,
I
say
,
not
of
condemnation
,
which
presupposeth
sinne
in
the
creature
to
be
condemned
;
but
judgment
(
I
meane
)
of
just
retribution
,
whereby
God
is
willing
to
deale
with
them
,
according
to
their
works
in
justice
;
justice
I
say
,
aswell
distributive
,
to
reward
them
with
life
,
if
they
continue
in
obedience
;
as
vindicative
,
to
punish
them
to
death
,
if
they
provoke
him
by
carelesse
and
wilfull
disobedience
.
Hitherto
,
even
to
this
act
,
the
hatred
of
God
to
Esau
reached
.
2.
Whereby
,
upon
the
presupposall
of
the
carelesse
or
wilfull
disobedience
of
the
world
,
either
in
refusing
the
meanes
of
grace
in
Christ
,
or
abusing
other
talents
and
helps
of
the
knowledge
of
God
in
nature
,
God
rejecteth
,
or
reprobateth
them
from
all
hope
of
life
,
and
purposeth
to
condemne
them
for
their
sinnes
,
to
the
glorifying
of
his
power
,
justice
and
wrath
.
Non-election
,
absolute
is
an
act
of
soveraignitie
,
you
grant
;
which
also
you
call
preterition
.
Let
us
speake
distinctly
,
that
the
John
Scot
,
and
Francis
Mayro
after
him
,
did
sometimes
shape
the
order
of
Gods
decrees
in
this
manner
:
In
the
first
instant
of
nature
,
Peter
and
Judas
being
offered
to
the
divine
consideration
,
Deus
volebat
Petro
gloriam
,
nihil
volebat
Judae
;
in
the
second
instant
,
Deus
volebat
Petro
gratiam
,
nihil
volebat
Judae
;
In
the
third
instant
,
Deus
volebat
utrūque
existere
in
massa
corrupta
;
wherehence
it
followeth
in
the
last
place
,
(
sayeth
hee
)
that
the
one
shall
infallibly
be
saved
,
the
other
damned
.
This
sometimes
seemed
plausible
to
me
,
and
I
did
preferre
it
,
and
still
doe
,
before
the
perverse
orders
of
Gods
decrees
,
devised
by
many
:
For
,
est
quiddam
prodire
tenus
:
we
have
the
shorter
way
to
our
jorneys
end
.
But
in
what
instant
shall
God
velle
Judae
damnationem
?
not
till
after
all
this
?
If
it
be
last
in
intention
,
shall
it
not
be
first
in
execution
,
according
to
your
owne
rules
,
so
much
insisted
on
in
the
first
place
?
The
Dominicans
and
particularly
Alvarez
professeth
in
opposition
to
these
negative
decrees
of
Scotus
,
that
the
decree
of
reprobation
is
positive
;
and
one
reason
amongst
others
is
this
,
because
if
reprobation
were
meerly
negative
,
then
all
men
and
Angels
possible
,
though
never
existent
,
might
be
justly
said
to
be
reprobate
as
well
as
the
reprobate
men
and
Angels
that
are
or
shall
be
existent
.
For
it
is
most
true
,
that
they
are
non
electi
,
in
as
much
as
one
of
contradictions
is
verified
de
omni
ente
,
&
non
ente
;
therefore
certainly
there
goes
more
to
reprobation
then
a
meere
negation
of
election
.
And
,
in
my
judgment
,
this
reason
of
his
is
a
weighty
reason
.
Therefore
they
professe
plainly
,
that
God
did
not
only
not
purpose
to
give
Judas
glory
,
but
he
did
purpose
to
deny
him
glory
,
that
is
,
ordaine
that
he
should
be
without
glory
:
Secondly
,
that
he
did
not
only
not
purpose
to
give
him
grace
,
but
also
did
purpose
to
deny
him
grace
,
or
ordaine
,
that
he
should
be
without
grace
,
at
least
without
such
grace
as
should
bring
him
to
salvation
.
And
indeed
if
God
doth
purpose
that
Judas
shall
exist
in
the
corrupt
masse
,
and
withall
doth
not
purpose
to
give
him
grace
and
glory
,
doth
it
not
manifestly
follow
,
that
he
shall
exist
without
grace
and
glory
?
for
how
shall
he
come
by
glory
or
grace
,
if
not
from
God
?
Or
how
shall
God
deny
him
one
or
other
,
but
according
to
the
Counsell
of
his
will
,
seeing
he
workes
all
things
according
to
the
counsell
of
his
will
?
Therefore
God
did
not
only
not
purpose
that
he
should
have
grace
and
glory
,
but
did
positively
purpose
that
he
should
be
without
both
:
and
it
is
Bradwardins
opinion
,
that
no
pure
negative
act
can
be
attributed
unto
God
,
but
such
as
is
aequivalently
resolved
into
an
act
positive
,
thus
,
If
Deus
non
volebat
gloriam
Judae
,
then
Deus
volebat
illi
non
glorium
;
that
is
,
that
he
should
not
have
glory
,
so
of
grace
,
so
of
existencie
;
if
God
did
not
will
the
existency
of
more
Angels
then
are
,
it
followes
that
God
did
will
that
more
Angels
then
are
should
not
exist
;
and
that
this
positive
act
doth
better
become
the
nature
of
God
,
then
the
former
negative
,
by
reason
of
his
most
perfect
actuality
.
And
as
for
the
purpose
of
forsaking
the
creature
,
and
excluding
it
from
glory
;
that
is
no
other
then
Gods
purpose
not
to
give
certaine
creatures
any
such
grace
,
as
whereby
they
shall
be
brought
to
glory
:
And
seeing
this
is
acknowledged
by
you
,
I
see
no
cause
why
you
should
stick
in
acknowledging
a
purpose
of
God
to
forsake
some
creatures
,
and
exclude
them
from
glory
.
It
is
pity
,
that
the
prejudice
of
phrases
,
whereby
it
is
expressed
,
should
strangle
any
doctrine
,
when
there
lyes
no
just
exception
against
it
,
as
untrue
in
the
substance
thereof
.
When
you
confesse
,
that
God
did
not
so
love
the
world
,
as
the
elect
(
which
is
no
more
,
then
to
acknowledge
a
non-election
of
some
)
if
you
expound
it
in
reference
unto
his
purpose
of
not
giving
grace
and
glory
unto
them
,
as
to
the
elect
;
Aquinas
himselfe
acknowledgeth
,
that
odisse
in
Scripture
phrase
is
no
other
then
non
velle
alicui
gratiam
&
gloriam
.
And
it
is
well
knowne
that
Mr.
Moulin
doth
as
eagerly
oppose
this
absolute
reprobation
negative
,
as
absolute
reprobation
positive
:
For
he
manifestly
perceives
,
that
damnation
follows
as
infallibly
,
and
unavoidably
upon
that
doctrine
of
reprobation
negative
,
as
upon
this
of
reprobation
positive
.
If
you
conceive
,
that
God
did
give
the
world
to
Christ
,
by
him
of
grace
to
be
bought
to
some
kind
of
grace
,
though
not
to
salvation
,
as
he
did
the
elect
;
I
doubt
you
are
not
able
to
bring
any
sufficient
reason
to
justifie
this
;
wherehence
it
will
follow
,
that
Christs
death
was
meritorius
unto
them
,
but
not
satisfactorie
;
or
if
satisfactorie
,
yet
onely
for
some
sinnes
of
theirs
,
but
not
for
all
.
As
touching
the
act
positive
of
reprobation
,
I
trust
,
when
all
things
are
rightly
stated
,
there
will
appeare
to
be
as
litle
reason
,
why
there
should
be
any
difference
between
us
in
this
act
,
as
in
the
former
.
For
what
,
I
pray
,
is
the
meaning
of
this
,
God
ordaines
none
to
condemnation
,
but
upon
sinne
presupposed
?
Is
there
any
other
meaning
of
the
words
then
this
;
God
hath
ordained
that
no
man
shall
be
condemned
,
but
for
sinne
?
who
ever
denyed
this
?
What
one
of
our
Divines
,
or
Papists
,
or
of
any
Sect
,
ever
called
this
into
question
?
But
herehence
it
only
followes
,
that
sinne
is
the
cause
of
condemnation
,
and
that
by
the
ordination
of
God
:
it
follows
not
,
that
sin
is
the
cause
of
Gods
ordination
;
although
I
confesse
the
confusion
of
these
is
most
frequent
amongst
our
Divines
,
amongst
Papists
,
though
otherwise
very
learned
,
and
chiefly
among
the
Arminians
,
for
the
advantage
of
their
cause
;
yet
see
not
a
farre
greater
advantage
to
their
cause
then
any
yet
hath
been
taken
hold
of
by
any
one
of
them
:
And
this
confusion
alone
is
that
which
sets
our
Divines
together
by
the
eares
,
not
considering
the
dangerous
consequence
here-hence
,
utterly
overthrowing
the
Orthodox
doctrine
of
our
Churches
,
in
the
very
point
of
Election
,
and
bringing
in
Arminianisme
entire
and
whole
;
not
in
Reprobation
only
,
as
Master
Moulin
doth
,
and
you
seeme
to
doe
;
but
in
Election
it selfe
unavoidably
,
though
hitherto
,
I
confesse
,
the
Arminians
have
not
been
so
happy
as
to
discerne
it
.
I
doubt
not
but
your
meaning
is
,
in
that
Proposition
,
That
sinne
is
not
only
the
cause
of
damnation
,
but
of
Gods
decree
also
of
ordaining
thereunto
.
But
to
affirme
this
,
seemed
so
foule
to
Aquinas
,
(
namely
,
that
there
should
be
conceived
a
cause
of
Gods
will
,
or
Gods
decree
)
that
hee
professeth
,
never
any
man
was
so
madde
as
to
affirme
it
.
But
because
the
saying
of
Aquinas
moves
you
little
;
why
should
it
,
seeing
it
little
hindered
not
onely
Valentianus
the
Jesuite
from
saying
as
you
doe
,
but
Alvarez
also
the
Thomist
,
and
a
great
Thomist
?
therefore
I
will
proceed
further
:
What
should
move
you
to
affirme
,
That
,
to
ordaine
to
condemnation
is
an
act
of
vindicative
justice
?
Condemnation
,
I
grant
,
is
an
act
of
vindicative
justice
,
like
as
remuneration
is
an
act
of
justice
remunerative
;
but
will
it
follow
here-hence
,
that
to
ordaine
to
condemnation
is
an
act
of
vindicative
justice
?
I
will
not
presse
you
with
the
authority
of
Master
Baynes
,
who
denyes
Reprobation
to
be
an
act
of
justice
;
but
thus
I
dispute
:
If
Gods
purpose
to
condemne
to
death
,
be
an
act
of
justice
vindicative
;
then
also
Gods
purpose
to
remunerate
with
eternall
life
,
is
an
act
of
justice
remunerative
:
And
if
Gods
purpose
of
condemnation
presuppose
sinne
,
it
followes
,
that
Gods
purpose
of
remunerating
with
eternall
life
must
also
presuppose
obedience
;
even
obedience
of
faith
,
repentance
,
and
good
works
;
for
all
these
God
doth
remunerate
with
eternall
life
.
Here
appeareth
the
foule
tayle
of
Arminianisme
,
in
the
doctrine
of
Election
,
which
this
plausible
doctrine
of
yours
and
of
Master
Moulins
,
in
the
point
of
Reprobation
,
drawes
after
it
.
The
consequence
is
manifest
,
though
few
or
none
consider
it
,
even
of
them
that
are
both
Orthodox
in
Election
,
and
most
versed
in
the
examining
and
discerning
of
just
consequences
.
Now
because
this
consequence
,
I
presume
,
is
unexpected
,
I
imagine
men
may
bee
moved
to
cast
about
,
and
consider
how
they
may
wind
themselves
out
of
this
dangerous
inconvenience
.
And
perhaps
it
may
come
to
their
mindes
to
affirme
,
that
they
doe
not
conceive
Election
under
this
forme
;
namely
,
to
bee
the
decree
of
God
to
remunerate
with
everlasting
life
.
And
I
verily
believe
they
doe
not
;
for
if
they
did
,
it
were
not
possible
they
should
continue
Orthodox
in
the
point
of
Election
;
but
miserably
betray
their
cause
,
by
giving
way
to
a
doctrine
(
plainly
contradictory
)
in
the
point
of
Reprobation
.
But
why
then
doe
they
not
consider
Election
as
they
ought
?
Is
it
not
generally
confessed
,
that
Election
and
Reprobation
are
contrary
?
why
then
should
they
not
be
shapen
under
contrarient
formes
?
and
what
act
,
I
pray
you
,
is
contrary
to
the
act
of
justice
vindicative
,
but
the
act
of
justice
remunerative
?
But
perhaps
you
may
say
,
Though
this
bee
true
,
yet
there
is
no
place
for
such
an
opposition
here
;
for
as
much
as
though
a
man
may
merit
damnation
by
sinne
,
yet
hee
cannot
merit
salvation
by
obedience
.
I
answer
therefore
,
that
this
onely
shewes
there
can
be
no
opposition
between
them
in
a
speciall
kind
of
retribution
,
to
wit
,
in
the
way
of
retribution
according
to
desert
on
both
sides
;
yet
this
hinders
not
,
but
that
there
may
be
,
and
indeed
is
,
an
opposition
in
the
generall
of
retribution
:
For
it
is
well
knowne
,
that
God
will
reward
every
one
according
to
his
works
;
and
that
he
means
to
bestow
salvation
upon
every
one
of
ripe
yeares
by
way
of
reward
,
and
,
tanquam
coronam
justitiae
,
as
the
Arminians
urge
;
and
justly
,
though
with
no
just
advantage
to
their
cause
,
but
according
to
their
shallow
and
unlearned
conceits
;
as
if
therefore
God
should
first
fore-see
their
obedience
,
before
hee
should
ordaine
them
to
a
reward
:
which
yet
will
follow
,
if
on
the
other
side
wee
grant
them
,
that
God
first
fore-seeth
mans
finall
impenitency
,
and
thereupon
ordaines
them
to
condemnation
.
Perhaps
you
may
say
,
Is
not
the
contrariety
between
Election
and
Reprobation
sufficiently
maintained
,
by
saying
,
the
one
is
Gods
purpose
ordaining
to
salvation
;
the
other
Gods
purpose
ordaining
to
condemnation
?
I
confesse
,
it
seemes
so
,
and
is
generally
reputed
to
be
so
:
and
this
I
take
to
bee
the
principall
cause
of
this
error
;
one
confusion
drawing
on
more
and
more
after
it
.
But
,
I
say
,
there
is
no
congruous
opposition
between
salvation
and
damnation
;
for
,
to
damne
is
either
finally
to
punish
,
or
to
adjudge
to
punishment
.
Now
,
as
the
Negative
opposition
hereunto
is
onely
not
to
punish
,
or
to
adjudge
to
punishment
;
so
the
contrary
opposition
hereunto
is
to
reward
,
or
to
adjudge
to
a
reward
:
So
that
Election
,
as
it
is
Gods
purpose
ordaining
to
salvation
,
by
way
of
reward
,
is
onely
opposite
contrarily
to
Reprobation
,
as
it
signifies
Gods
purpose
ordaining
to
condemnation
.
More
fairly
,
and
voyd
of
all
equivocation
,
thus
:
Like
as
Reprobation
is
Gods
purpose
to
punish
with
everlasting
death
;
so
Election
is
Gods
purpose
to
remunerate
with
everlasting
life
.
And
thus
the
contrariety
of
these
acts
being
rightly
stated
,
it
followes
as
evidently
,
that
Election
must
presuppose
,
not
obedience
,
but
the
fore-sight
of
obedience
;
as
Reprobation
presupposeth
not
sinne
,
but
the
fore-sight
of
sin
.
And
thus
are
wee
tumbled
into
the
very
gulfe
of
Arminianisme
,
over
head
and
eares
,
before
wee
are
aware
.
But
it
may
bee
this
discourse
of
mine
may
raise
such
a
Spirit
as
will
not
easily
bee
laid
;
and
hereupon
some
may
the
more
profusely
bee
carryed
to
embrace
Arminianisme
,
in
the
very
point
of
Election
also
;
because
,
as
Reprobation
seemes
to
bee
an
act
of
justice
vindicative
;
so
Election
also
,
as
here
it
is
stated
,
seemes
to
bee
an
act
of
justice
remunerative
.
And
I
willingly
confesse
,
I
never
found
any
Arminian
that
discernes
the
advantage
which
our
Divines
doe
afford
them
,
by
shaping
the
doctrine
of
Reprobation
as
they
doe
:
Therefore
I
will
endeavour
to
quiet
this
Spirit
that
I
have
raised
,
first
,
by
discovering
the
Sophistry
that
bleares
our
eyes
in
this
;
and
secondly
,
by
cleare
demonstration
I
will
prove
,
that
no
fore-sight
of
sinne
and
obedience
can
precede
the
purpose
of
God
ordaining
to
salvation
and
damnation
.
As
for
the
discovering
of
the
Sophistry
which
hath
place
herein
,
consider
;
first
,
It
is
agreed
between
Vasquez
and
Suarez
(
though
otherwise
much
at
odds
about
the
nature
of
justice
in
God
)
that
there
is
no
justice
in
God
towards
his
creature
,
but
upon
the
presupposition
of
his
will
:
whence
it
followeth
manifestly
,
that
the
purposes
of
God
,
being
the
very
acts
of
his
will
,
are
no
acts
of
justice
,
but
onely
the
executions
of
these
purposes
may
bee
acts
of
justice
;
to
wit
,
upon
the
presupposition
of
some
act
or
purpose
of
his
will
.
And
the
reason
hereof
(
not
to
insist
wholly
upon
any
humane
authority
)
is
manifest
,
for
as
much
as
in
remunerating
it
is
cleare
,
that
God
is
not
bound
to
remunerate
any
creature
,
but
upon
presupposition
of
his
will
;
for
hee
may
convert
him
into
nothing
,
if
it
please
him
:
But
if
hee
hath
determined
to
reward
them
according
to
their
obedience
,
it
must
needs
bee
so
;
for
as
much
as
the
Divine
nature
is
without
variablenesse
or
shadow
of
change
.
So
likewise
,
neither
is
God
bound
to
punish
any
sinner
;
for
hee
may
pardon
him
,
if
it
please
him
;
but
upon
supposition
that
hee
hath
determined
not
to
leave
a
sinner
unpunished
:
in
this
case
onely
is
hee
bound
to
punish
.
Further
,
I
will
shew
,
that
in
such
acts
,
the
condition
whereof
doth
not
depend
upon
the
will
of
God
,
the
act
may
be
of
one
condition
,
and
yet
neverthelesse
the
purpose
of
God
to
performe
such
an
act
is
of
another
condition
:
As
for
example
;
the
act
of
creation
is
an
act
of
Gods
almighty
power
;
but
Gods
purpose
to
create
the
world
is
no
act
of
power
,
but
of
will
rather
.
So
likewise
,
Gods
act
of
ordering
all
things
unto
their
end
,
in
wonderfull
manner
,
is
an
act
of
infinite
wisedome
;
but
his
purpose
to
order
all
things
,
in
so
admirable
manner
,
is
no
act
of
his
wisedome
,
but
of
his
free-will
.
Now
I
will
demonstrate
,
that
the
fore-sight
of
sinne
cannot
be
the
cause
of
Gods
purpose
to
condemne
:
For
if
it
be
the
cause
of
Gods
purpose
;
then
either
by
necessity
of
nature
,
or
by
the
free
constitution
of
God
:
not
by
necessity
of
nature
;
for
hee
is
naturally
more
prone
(
as
Piscator
confesseth
upon
Exod.
24.
6.
)
to
remunerate
obedience
,
than
to
punish
for
sinne
:
but
no
man
will
say
,
that
hee
doth
remunerate
by
necessity
of
nature
;
therefore
neither
doth
hee
punish
sinne
by
necessity
of
nature
:
therefore
it
must
be
onely
through
the
voluntary
constitution
of
God
,
that
sinne
is
the
cause
of
ordination
unto
condemnation
.
But
marke
,
I
pray
,
the
foule
absurdity
hereof
;
for
here-hence
it
followes
,
that
God
did
purpose
that
upon
the
fore-sight
of
sinne
hee
would
purpose
that
men
should
be
damned
.
So
that
the
purpose
of
God
is
made
the
object
of
his
purpose
;
and
that
upon
a
certaine
condition
:
whereas
nothing
can
be
the
object
of
Gods
purpose
,
but
some
temporall
thing
or
other
;
and
consequently
,
one
purpose
of
God
shall
be
in
time
precedaneous
to
another
purpose
of
God
;
which
is
impossible
:
first
,
because
no
purpose
of
God
begins
in
time
:
secondly
,
there
is
no
priority
between
the
purposes
of
God
,
but
priority
of
nature
and
reason
;
and
that
onely
in
such
a
case
as
when
one
is
of
the
end
,
and
the
other
of
the
meanes
tending
to
that
end
;
which
hath
no
place
in
this
matter
wee
now
treat
of
.
By
the
way
,
when
you
say
,
God
cannot
condemne
the
creature
without
sinne
,
though
hee
may
annihilate
him
;
what
doe
you
meane
by
condemnation
?
doe
you
take
it
for
punishment
?
If
so
,
then
the
formality
of
it
,
expressed
at
full
,
is
this
;
Affliction
for
sinne
.
Now
consider
,
is
it
a
sober
speech
to
say
,
God
cannot
afflict
for
sin
,
without
the
presupposall
of
sin
?
I
doubt
not
but
you
deliver
your
mind
,
of
what
God
cannot
do
,
in
the
way
of
justice
:
But
it
is
utterly
impossible
that
any
man
should
bee
afflicted
for
sinne
without
the
presupposall
of
sin
:
I
presume
your
meaning
is
only
this
,
(
though
incommodiously
expressed
)
God
cannot
excruciate
or
afflict
a
creature
without
the
presupposall
of
sinne
.
But
in
whom
?
I
doubt
not
but
your
meaning
is
,
in
the
person
afflicted
.
But
what
thinke
you
then
of
the
Sonne
of
God
,
how
was
hee
afflicted
,
and
without
any
presupposall
of
sinne
in
him
?
And
I
pray
you
tell
mee
,
hath
not
God
as
much
power
over
us
as
over
him
?
Againe
,
consider
I
pray
,
what
power
doth
God
give
unto
man
over
inferiour
creatures
?
But
let
this
passe
:
Can
God
annihilate
us
without
any
respect
to
sinne
,
and
can
hee
not
afflict
us
?
Alas
!
what
affliction
would
most
men
bee
content
to
endure
rather
then
to
dye
,
much
more
rather
then
to
bee
turned
to
the
gulfe
of
nothing
,
from
whence
wee
came
?
If
it
be
said
,
that
God
may
afflict
in
some
degree
,
but
not
in
the
highest
;
or
for
a
time
,
but
not
for
ever
;
such
as
wee
conceive
that
torment
to
bee
which
wee
signifie
by
the
word
Condemnation
:
I
pray
remember
,
wee
are
made
after
the
image
of
God
,
and
endued
with
the
light
of
reason
,
and
let
us
not
cast
our selves
in
a
brutish
manner
upon
conceits
without
all
evidence
of
reason
.
Now
tell
mee
,
what
reason
can
bee
devised
why
God
should
bee
able
,
without
all
prejudice
of
his
justice
,
to
inflict
paine
in
one
degree
,
in
two
degrees
,
in
three
or
foure
degrees
,
in
five
,
six
,
and
seven
degrees
,
without
all
respect
to
sinne
onely
,
if
in
the
eight
degree
hee
should
inflict
it
in
this
manner
,
he
should
bee
unjust
?
Againe
,
if
without
injustice
hee
may
inflict
paine
on
an
innocent
creature
for
a
thousand
yeares
,
or
ten
thousand
yeares
,
or
ten
times
ten
thousand
,
what
reason
why
hee
cannot
afflict
a
creature
for
ever
,
without
injustice
?
yet
if
no
finite
time
can
be
set
which
hee
cannot
exceed
,
why
not
for
ever
?
Nay
,
if
a
creature
should
be
put
to
his
choyce
,
whether
he
would
choose
to
bee
annihilated
,
or
to
bee
in
eternall
torment
,
yet
preserved
without
sinne
,
which
of
these
two
would
an
holy
creature
make
choyce
of
?
should
he
not
preferre
his
being
without
sinne
(
though
in
eternall
torment
)
before
annihilation
?
But
let
us
consider
the
double
act
of
God
here
devised
about
the
world
of
mankind
severed
from
the
elect
:
God
,
you
say
,
did
ordain
to
judge
them
according
to
their
workes
.
I
pray
consider
,
who
denyeth
this
?
even
they
that
maintaine
Reprobation
as
absolute
as
Election
,
doe
notwithstanding
maintaine
,
that
God
doth
judge
them
no
otherwise
then
according
to
their
works
;
for
they
doe
not
avouch
that
God
doth
ordaine
to
damne
them
for
ought
else
then
for
sinne
;
yea
and
that
for
sinne
actuall
,
as
many
as
doe
dye
in
actuall
sin
unrepented
of
;
and
for
originall
sinne
,
as
many
as
doe
dye
only
in
originall
sinne
.
Againe
,
will
you
deny
the
same
forme
of
decree
to
have
his
course
concerning
the
elect
,
as
well
as
concerning
the
Reprobate
?
Doth
not
God
reward
them
according
to
their
workes
?
I
meane
,
as
many
as
live
unto
ripenesse
of
age
;
for
otherwise
it
cannot
be
verisied
of
the
Reprobates
.
And
if
God
doth
reward
the
righteous
according
to
their
workes
,
did
hee
not
also
ordaine
from
everlasting
so
to
reward
them
?
Neither
is
Election
,
rightly
stated
and
in
congruous
opposition
unto
Reprobation
,
any
other
then
Gods
decree
to
reward
men
with
everlasting
life
for
their
obedience
of
faith
,
repentance
,
and
good
works
;
like
as
Reprobation
is
Gods
decree
to
punish
them
with
everlasting
death
,
for
their
continuance
in
sinne
,
without
repentance
,
unto
death
;
albeit
,
neither
of
these
is
Gods
complete
decree
,
on
either
side
:
but
the
decree
of
Election
,
is
,
Praeparatio
gratiae
&
gloriae
,
as
Austin
saith
;
that
is
,
a
decree
to
give
both
the
grace
of
obedience
,
both
in
the
way
of
faith
,
repentance
,
and
good
works
,
and
to
crowne
them
with
everlasting
life
for
it
.
And
so
on
the
other
side
,
Reprobatio
,
as
Aquinas
speaketh
,
includit
voluntatem
permittendi
peccatum
,
&
damnationem
inferendi
pro
peccato
:
It
is
the
purpose
of
God
both
to
deny
the
grace
of
obedience
,
as
afore-said
;
or
,
which
is
all
one
,
to
permit
them
to
persevere
in
sinne
and
finall
impenitency
,
and
to
inflict
damnation
for
their
sinne
.
And
unlesse
Election
on
the
one
side
,
and
Reprobation
on
the
other
,
doe
include
the
parts
before
mentioned
,
wee
shall
fall
into
the
Arminians
definition
of
Election
and
Reprobation
,
who
make
them
meerly
conditionate
,
either
in
formall
terms
,
or
though
they
avoid
the
formality
of
such
expressions
,
yet
meerly
in
effect
:
as
by
saying
,
that
,
Election
is
Gods
purpose
to
save
them
that
beleeve
and
repent
;
Reprobation
Gods
purpose
to
damne
them
that
doe
not
beleeve
and
repent
:
as
if
there
were
no
other
purpose
of
God
,
revealed
in
Gods
word
,
then
these
;
no
decree
of
shewing
mercy
to
whom
hee
will
,
by
giving
faith
and
repentance
;
no
decree
of
hardening
whom
hee
will
,
by
denying
it
.
Againe
,
when
I
say
,
God
doth
purpose
to
reward
every
man
according
to
his
workes
,
let
us
understand
it
aright
;
for
indeed
there
neither
is
,
nor
can
bee
any
such
formall
decree
of
God
,
and
of
an
indefinite
nature
:
as
if
God
in
priority
of
nature
or
reason
did
make
such
a
decree
,
not
knowing
as
yet
what
would
bee
the
workes
of
each
man
in
particular
:
for
of
such
a
decree
there
can
be
no
correspondent
execution
,
distinct
from
the
execution
of
particular
and
definite
decrees
,
concerning
all
men
in
particular
,
as
I
have
already
shewed
in
ransacking
the
absurd
order
of
Gods
decrees
devised
by
Arminians
,
to
no
other
end
but
to
catch
the
simple
;
there
being
Vindiciae
gratiae
'
Dei
.
lib
3.
dig
.
2.
no
common
sense
nor
sobriety
in
them
throughout
.
Besides
this
,
if
when
God
is
conceived
to
make
such
a
decree
God
did
know
particularly
the
workes
of
all
,
then
there
is
no
reason
to
conceive
that
hee
made
any
such
indefinite
decree
;
but
rather
that
the
decree
to
save
or
damne
every
one
in
particular
according
to
his
workes
,
well
knowne
to
him
in
that
very
instant
,
not
of
duration
onely
,
but
of
nature
and
reason
.
But
God
did
in
the
same
moment
foreknow
all
the
particular
workes
of
every
man
,
as
already
I
have
made
manifest
,
in
ransacking
the
Arminian
order
of
Gods
decrees
.
But
the
denomination
of
such
an
indefinite
decree
,
as
to
reward
every
man
according
to
his
workes
,
ariseth
from
the
consideration
of
other
definite
decrees
in
God
:
As
for
example
,
God
did
decree
to
have
mercy
on
Peter
,
in
giving
him
faith
and
repentance
,
and
accordingly
to
save
him
;
and
so
of
every
one
of
Gods
Elect
,
of
ripe
yeares
:
On
the
contrary
,
God
did
decree
to
deny
to
Judas
the
grace
of
faith
and
repentance
;
which
is
as
much
as
to
say
,
that
God
decreed
to
permit
him
to
continue
finally
in
sinne
,
and
accordingly
to
damne
him
;
and
so
every
one
of
the
Reprobates
:
Whence
it
followeth
,
that
it
is
true
to
affirme
,
that
God
decreed
to
reward
every
one
of
ripe
yeares
according
to
their
workes
;
not
that
there
ever
was
any
such
particular
decree
conceived
by
God
,
distinct
from
the
former
,
as
the
Arminians
feigne
;
but
that
from
the
former
particular
decrees
resulteth
the
denomination
of
such
a
decree
as
this
;
as
if
you
should
say
,
If
God
did
decree
to
save
Peter
and
Paul
,
it
followeth
,
that
God
did
decree
to
save
some
:
not
that
God
did
first
indefinitely
decree
to
save
some
,
and
then
decree
that
Peter
and
Paul
should
be
two
of
them
.
And
to
reward
men
according
to
their
workes
,
is
no
more
a
worke
of
hatred
then
of
love
;
but
as
it
is
indefinite
,
so
it
is
indifferent
to
prove
in
the
issue
either
a
worke
of
hatred
or
of
love
;
as
that
God
,
Who
worketh
in
us
every
thing
that
is
pleasing
in
his
sight
through
Jesus
Christ
,
Heb.
13.
21.
shall
worke
in
some
that
which
is
pleasing
in
his
sight
through
Jesus
Christ
,
and
not
in
others
.
Neither
will
it
follow
here-hence
,
that
God
rejecteth
and
reprobateth
some
upon
presupposall
of
disobedience
,
more
then
that
hee
electeth
and
predestinateth
others
upon
presupposall
of
their
obedience
;
for
undoubtedly
God
purposed
as
well
to
reward
the
godly
according
to
their
workes
,
as
the
ungodly
according
to
theirs
;
though
,
I
confesse
,
there
is
a
great
difference
betweene
the
condition
of
evill
workes
and
good
workes
;
evill
workes
being
meritorious
of
punishment
,
good
workes
no
way
meritorious
of
reward
:
but
this
nothing
hinders
the
course
of
remuneration
in
generall
:
And
againe
,
what
is
wanting
of
merit
on
the
part
of
Gods
Elect
,
is
abundantly
supplyed
by
the
merit
and
satisfaction
of
Christ
.
It
followeth
,
I
confesse
,
that
upon
disobedience
on
the
one
side
(
provided
it
be
finall
,
not
otherwise
;
for
,
undoubtedly
,
abuse
both
of
means
of
grace
in
Christ
,
and
other
talents
and
helps
of
the
knowledge
of
God
in
nature
,
is
found
also
in
the
Elect
,
though
not
finall
;
for
,
Novimus
,
saith
Austin
,
that
God
hath
converted
non
modo
aversas
à
vera
fide
,
sed
&
adversas
verae
fidei
voluntates
)
God
damneth
some
for
disobedience
;
and
it
is
no
lesse
true
,
that
upon
obedience
on
the
other
side
,
God
saves
the
others
.
But
this
opinion
,
I
confesse
,
was
heretofore
shaped
by
Doctor
Overall
,
and
perhaps
taken
from
Caterinus
,
but
with
a
little
variation
,
and
,
if
I
be
not
deceived
,
first
devised
by
the
Author
of
the
two
bookes
,
De
vocatione
Gentium
;
all
which
notwithstanding
are
orthodox
in
the
point
of
Election
throughout
,
excepting
Caterinus
,
whose
orthodoxy
therein
is
onely
in
part
.
But
,
in
few
words
,
I
will
disprove
this
latter
position
of
yours
,
by
your
owne
rules
:
For
thus
I
dispute
,
If
God
did
first
fore-see
mans
disobedience
,
and
then
ordaine
them
to
condemnation
,
then
God
did
first
decree
to
permit
this
disobedience
,
before
hee
did
decree
to
damne
them
for
it
.
Whence
it
followeth
,
that
the
permission
of
this
sinne
was
first
in
intention
,
and
consequently
,
last
in
execution
:
that
is
,
God
must
first
damne
them
,
and
afterwards
permit
their
disobedience
,
whereby
they
deserve
damnation
.
Yet
,
I
pray
,
conceive
not
hereupon
that
I
maintaine
,
that
God
doth
first
purpose
to
damne
men
,
and
secondly
purpose
to
permit
their
disobedience
;
both
orders
,
in
my
opinion
,
are
very
dissolute
;
though
I
confesse
it
is
commonly
so
received
,
that
by
denying
the
one
wee
must
necessarily
fall
upon
the
other
.
Herein
two
things
are
granted
by
common
consent
of
our
Divines
:
1.
That
the
end
of
Gods
purpose
in
his
positive
Reprobation
of
the
world
,
is
to
glorifie
his
justice
,
power
,
and
wrath
in
their
just
overthrow
and
condemnation
.
2.
That
hee
doth
not
purpose
to
condemne
them
but
for
sinne
.
But
two
other
things
you
see
there
bee
,
wherein
,
I
confesse
,
I
dissent
from
them
;
but
with
submission
of
my
spirit
to
the
guidance
of
the
word
,
and
the
spirit
of
my
brethren
.
1.
In
the
first
act
of
positive
Reprobation
,
that
I
doe
not
acknowledge
any
unwillingnesse
at
all
in
God
to
reward
the
men
of
this
world
with
life
,
upon
any
condition
whatsoever
.
2.
In
the
second
act
of
positive
Reprobation
,
that
I
doe
conceive
the
decree
of
Reprobation
to
be
conversant
about
the
world
,
not
as
considered
in
massa
primitus
corrupta
,
as
in
the
first
fall
of
Adam
;
but
as
afterwards
voluntarily
falling
from
the
meanes
,
either
of
grace
in
the
second
Adam
,
or
of
the
knowledge
of
God
in
nature
,
by
some
acts
of
carelesse
or
wilfull
disobedience
.
These
two
things
above
mentioned
are
granted
not
onely
by
unwillingnesse
in
God
to
reward
the
men
of
this
world
with
life
,
upon
any
condition
whatsoever
.
I
know
no
reason
why
you
should
conceive
any
of
our
Divines
to
differ
from
you
in
this
,
although
you
had
spoken
out
your
meaning
never
so
plainly
and
fully
:
not
onely
denying
unwillingnesse
,
but
acknowledging
a
willingnesse
,
as
afterwards
you
doe
;
not
a
willingnesse
onely
which
may
have
place
though
joyned
with
a
will
to
the
contrary
,
as
in
all
mixt
actions
,
which
yet
are
not
incident
to
God
,
though
they
are
to
a
creature
,
as
who
sometimes
doth
some
thing
volens
nolens
:
for
certainly
,
God
will
save
any
man
upon
condition
hee
beleeves
and
repents
:
And
on
the
other
side
,
neither
is
there
any
unwillingnesse
in
God
,
but
a
willingnesse
rather
,
yea
and
that
a
resolute
will
to
damne
any
man
in
case
hee
dyeth
in
infidelity
and
impenitency
.
For
we
have
the
cleare
word
of
God
to
justifie
us
herein
,
professing
most
evidently
,
that
,
Whosoever
beleeveth
shall
be
saved
;
whosoever
beleeveth
not
shall
be
damned
.
So
that
I
wonder
not
a
little
whereto
these
expressions
tend
,
save
that
commonly
,
such
is
the
issue
of
imperfect
conceptions
,
all
preparations
to
the
justifying
of
them
fall
miserably
short
of
that
whereunto
they
aime
.
2.
As
touching
the
second
act
,
either
you
must
professe
that
no
Infants
perish
in
originall
sinne
;
or
you
must
,
according
to
your
Tenet
,
consider
them
onely
in
massa
primitus
corrupta
;
for
as
much
as
they
,
dying
before
they
came
to
the
use
of
reason
,
were
never
guilty
of
any
voluntary
falling
off
from
the
meanes
,
either
of
grace
in
the
second
Adam
,
or
of
the
knowledge
of
God
in
nature
,
by
some
acts
of
carelesse
or
wilfull
disobedience
.
As
for
their
opinion
,
who
thinke
the
consideration
of
all
men
in
massa
Adae
sufficient
to
justifie
God
in
decreeing
the
condemnation
of
all
,
I
take
it
to
be
a
very
rude
and
undigested
conceit
;
for
undoubtedly
,
if
the
consideration
of
sinne
be
at
all
prerequired
to
the
decree
of
condemnation
,
it
must
bee
the
consideration
rather
of
that
sinne
for
which
they
are
chiefly
damned
:
For
,
shall
the
consideration
of
that
sinne
onely
,
which
deserves
the
least
degree
of
damnation
,
justifie
God
in
the
decreeing
the
greatest
degree
of
condemnation
?
what
colour
of
justice
is
found
in
this
?
Shall
the
consideration
of
telling
an
officious
lye
,
justifie
a
Magistrate
in
decreeing
to
inflict
such
a
punishment
as
is
due
onely
to
high
treason
?
I
say
rather
,
that
God
considers
none
in
massa
Adae
,
before
they
are
in
massa
Adae
;
for
thus
to
consider
,
is
not
considerare
,
but
errare
,
or
fingere
;
which
wee
cannot
decently
attribute
to
God
:
but
God
considered
all
men
tanquam
in
massa
Adae
futuros
;
and
as
many
as
should
dye
in
infancy
,
God
considered
them
in
no
other
state
of
sinne
,
tanquam
futuros
,
but
in
that
.
As
for
as
many
as
should
survive
to
the
use
of
reason
,
God
considered
them
,
tanquam
futuros
,
not
onely
in
massa
Adae
,
but
guilty
of
their
owne
personall
transgressions
;
and
whom
hee
so
considered
,
and
withall
as
finally
persevering
therein
,
all
them
hee
decreed
to
damne
.
So
likewise
whom
hee
considered
tanquam
fideles
futuros
,
&
resipiscentiam
acturos
,
&
in
fide
&
resipiscentia
perseveraturos
,
hee
decreed
to
save
.
But
take
heed
that
herehence
you
inferre
not
,
Therefore
fore-sight
of
perseverance
in
sin
was
the
cause
or
prerequisite
of
Reprobation
;
lest
you
be
driven
by
just
proportion
to
confesse
,
that
fore-sight
of
faith
also
and
perseverance
therein
was
the
cause
,
or
prerequisite
at
least
,
of
Election
.
Yet
doe
not
hereupon
fall
into
the
contrary
extreme
,
as
to
thinke
that
then
the
decree
of
Salvation
and
Damnation
precedes
the
foresight
of
faith
on
the
one
side
,
or
of
finall
impenitency
on
the
other
;
though
such
delusions
have
had
their
course
,
and
passed
in
the
world
a
long
time
;
and
all
for
want
of
a
little
Logick
,
in
discerning
the
right
order
in
intention
of
the
meanes
tending
to
a
certaine
end
:
For
,
both
creation
and
permission
of
sinne
in
Adam
,
and
finall
perseverance
in
sinne
,
and
damnation
for
sinne
,
are
but
joynt
meanes
tending
to
one
end
;
to
wit
,
the
glory
of
God
,
in
the
way
of
justice
vindicative
:
and
consequently
the
intention
of
all
those
meanes
is
at
once
,
neither
before
nor
after
other
,
howsoever
they
are
not
at
once
in
execution
,
(
which
perhaps
is
the
rock
of
offence
whereat
many
stumble
ere
they
are
aware
:
)
As
for
example
,
To
the
curing
of
a
disease
a
Physician
discerneth
that
many
operations
are
necessarily
requisite
,
these
are
at
once
intended
,
the
nature
of
the
disease
bespeaking
them
all
;
but
they
are
not
,
nor
cannot
be
executed
at
once
:
The
like
may
bee
said
of
all
other
proceedings
,
according
to
the
order
of
media
and
finis
.
So
on
the
other
side
,
creation
,
permission
of
sin
,
deliverance
from
sinne
by
the
grace
of
faith
and
repentance
,
and
finally
salvation
,
are
all
but
joynt
meanes
tending
to
one
and
the
same
end
;
to
wit
,
the
glory
of
God
in
the
way
of
mercy
mixt
with
justice
;
and
consequently
,
all
at
once
in
intention
,
though
not
all
at
once
in
execution
.
But
to
disprove
that
which
here
you
affirme
,
as
if
some
wilfull
disobedience
,
in
Gods
fore-sight
,
was
before
the
decree
of
condemnation
,
I
dispute
thus
,
according
to
your
owne
rules
;
If
the
fore-sight
of
disobedience
did
precede
the
decree
of
condemnation
,
then
God
did
first
decree
to
permit
this
disobedience
,
before
hee
did
decree
to
damne
any
man
for
it
:
which
is
as
much
as
to
say
,
Mans
disobedience
was
first
in
Gods
intention
;
and
consequently
,
it
must
be
last
in
execution
:
that
is
,
men
must
first
be
damned
for
their
disobedience
,
before
God
permits
them
to
become
disobedient
.
But
let
us
consider
your
grounds
,
in
the
next
place
.
That
God
hath
some
willingnesse
to
glorifie
his
distributive
justice
,
as
well
as
vindicative
,
in
rewarding
the
world
with
life
upon
condition
of
obedience
and
repentance
,
as
well
as
with
death
upon
condition
of
disobedience
and
impenitency
,
appeareth
from
Gods
Oath
;
As
I
live
(
saith
the
Lord
)
I
have
no
pleasure
in
the
wicked
mans
death
;
but
rather
that
hee
should
turne
from
his
wickednesse
and
live
.
The
usuall
answer
made
to
this
place
seems
to
once
to
straine
the
word
beyond
his
native
simplicity
.
1.
Some
say
that
God
speakes
not
of
all
the
wicked
,
but
of
some
of
the
elect
onely
,
who
in
time
are
brought
on
to
repentance
:
but
the
truth
is
,
hee
speaketh
of
such
wicked
men
,
whereof
some
dye
in
their
sinnes
,
as
is
evident
by
the
parallel
place
.
2.
Others
say
,
that
God
speaketh
of
his
antecedent
will
,
going
before
all
causes
in
the
creature
,
not
of
his
consequent
will
,
following
the
creature
in
sinne
:
but
plaine
it
is
,
hee
speaketh
of
men
now
wicked
,
defiled
with
originall
and
actuall
sin
.
3.
Others
say
againe
,
God
speakes
not
of
the
secret
will
of
his
good
pleasure
,
but
of
his
revealed
will
:
but
though
I
know
there
be
sundry
parts
of
Gods
secret
will
which
are
not
revealed
,
yet
I
know
no
part
of
his
will
by
oath
,
doctrine
,
or
historicall
narration
,
that
is
discrepant
from
his
secret
will
as
all
.
Object
.
If
you
say
,
Yes
:
Gods
revealed
will
is
that
all
should
repent
.
Resp.
1.
I
answer
:
It
is
not
a
part
of
Gods
will
revealed
by
hath
,
doctrine
,
or
historicall
narration
;
but
by
a
word
of
command
.
2.
I
say
,
it
is
a
part
of
his
secret
will
too
;
I
meane
,
of
his
good
pleasure
,
that
all
men
should
repent
:
and
it
is
his
displeasure
if
they
repent
not
.
3.
But
there
is
another
part
of
his
good
will
also
,
that
if
they
repent
they
shall
not
perish
;
and
this
also
revealed
in
his
word
:
And
thus
the
will
of
God
revealed
in
a
dist●●●●
axiome
is
alwayes
consonant
to
his
secret
will
,
and
never
frustrated
.
4.
Finally
,
others
say
,
that
God
delights
not
in
the
death
of
a
sinner
,
as
it
is
the
destruction
of
the
creature
,
but
as
it
is
a
meanes
of
the
manifestation
of
his
justice
.
I
answer
,
It
is
true
;
but
the
manifestation
of
his
justice
stands
,
as
hee
expresseth
himselfe
,
in
the
removall
of
the
cause
of
their
destruction
from
his
owne
will
to
their
will
:
As
I
live
(
saith
the
Lord
)
I
desire
not
the
death
of
a
sinner
:
Turne
yee
,
turne
yee
;
why
will
yee
dye
,
O
house
of
Israel
?
First
,
here
is
some
Philosophicall
error
in
distinguishing
betweene
2.
Here
wee
have
an
anxious
discourse
to
prove
that
which
no
man
denyes
,
as
before
hath
been
shewed
:
And
on
the
other
side
,
it
is
equally
as
true
,
that
God
hath
a
willingnesse
to
glorifie
his
vindicative
justice
,
as
well
as
remunerative
;
to
punish
with
death
any
one
of
his
Elect
,
upon
condition
of
finall
disobedience
and
impenitency
,
as
well
as
to
reward
with
life
,
upon
condition
of
obedience
and
repentance
.
3.
But
it
appeares
by
the
Proofe
,
that
some
further
Point
is
intended
then
is
yet
manifested
;
and
such
a
one
as
you
seeme
rather
to
insinuate
then
expresse
.
For
whereas
hitherto
you
have
proposed
a
will
of
God
onely
conditionate
,
the
place
of
Scripture
alledged
mentions
no
such
conditionate
will
,
which
is
indifferent
to
passe
either
upon
the
life
or
death
of
a
man
accordingly
as
hee
shall
be
found
to
repent
or
not
to
repent
;
but
rather
intimates
a
will
of
God
inclining
to
affect
rather
the
life
of
man
then
his
death
:
as
it
is
manifested
in
these
words
,
I
have
no
pleasure
in
the
wicked
mans
death
,
but
rather
that
hee
repent
and
live
.
Now
this
is
nothing
congruous
to
a
conditionate
will
;
as
before
premised
;
First
,
because
a
conditionate
will
,
at
the
best
,
is
but
indifferent
,
to
passe
either
upon
life
or
death
according
to
the
condition
proposed
.
Secondly
,
if
the
condition
of
life
be
such
as
whereunto
man
is
not
so
well
disposed
,
and
the
condition
of
death
such
as
whereunto
man
is
most
prone
;
it
will
follow
here-hence
,
that
such
a
conditionate
will
is
more
propense
to
affect
a
mans
death
than
life
.
Thirdly
,
most
of
all
,
in
case
it
be
such
as
that
the
condition
of
life
is
never
performed
,
and
the
condition
of
death
alwayes
performed
;
and
the
event
hereof
well
knowne
to
God
when
hee
made
this
conditionate
decree
.
4.
But
whereas
you
would
(
I
guesse
)
insinuate
,
that
God
doth
will
the
life
of
the
wicked
(
distinguished
from
Gods
Elect
)
rather
then
their
death
,
the
place
alledged
is
nothing
to
this
purpose
;
as
not
signifying
what
God
doth
rather
will
to
come
to
passe
,
but
what
God
doth
take
most
pleasure
in
,
when
it
doth
come
to
passe
,
whether
it
doth
come
to
passe
or
no
;
for
certainly
,
the
life
and
repentance
of
the
world
doth
never
come
to
passe
,
according
to
your
opinion
.
5.
Junius
renders
the
place
so
,
as
that
Gods
delight
is
signified
to
be
placed
in
the
repentance
of
a
sinner
;
Ne
vivam
fi
delector
morte
improbi
;
sed
delector
cum
revertitur
improbus
ut
vivat
.
And
indeed
God
is
glorified
by
our
obedience
,
as
whereby
hee
is
acknowledged
to
be
our
supreme
Lord
;
not
so
by
our
disobedience
.
And
indeed
,
did
God
take
pleasure
in
the
death
of
a
sinner
,
what
should
move
him
to
wait
for
his
repentance
,
and
use
all
perswasive
meanes
to
bring
him
to
repentance
?
And
it
is
proposed
to
take
them
off
from
a
desperate
condition
,
proposed
in
these
words
,
Quia
defectiones
nostrae
&
peccata
nostra
incumbunt
nobis
,
ideò
ipsis
nos
tabescimus
ecqui
viveremus
.
To
take
them
off
from
this
,
the
Lord
sends
his
Prophet
,
charging
him
and
saying
,
Dic
eis
,
ne
vivam
ego
,
dictum
Domini
,
si
delector
morte
improbi
,
sed
cum
revertitur
improbus
à
via
sua
ut
vivat
.
Revertimini
,
revertimini
à
viis
vestris
pessimis
;
cur
enim
moreremini
,
domus
Israelis
?
6.
Be
it
spoken
in
generall
,
both
of
Elect
and
Reprobate
,
(
yet
onely
is
it
directed
to
them
to
whom
the
Prophets
of
God
are
sent
;
)
it
followeth
not
,
that
God
doth
will
or
desire
the
repentance
of
any
Reprobate
;
(
though
to
the
confirmation
hereof
you
chiefly
tend
:
)
certainly
,
whosoever
repents
,
God
takes
pleasure
in
his
repentance
;
and
the
Scripture
saith
no
more
:
But
that
he
doth
not
will
it
or
desire
it
,
out
of
your
owne
mouth
may
bee
convinced
,
seeing
that
God
affords
not
any
Reprobate
such
an
effectuall
grace
as
hee
fore-sees
will
bring
them
to
repentance
;
but
reserving
that
for
the
Elect
alone
,
unto
all
others
hee
vouchsafeth
onely
such
a
grace
as
hee
knowes
full
well
will
never
bring
any
of
them
unto
repentance
.
And
if
God
would
bring
any
man
unto
repentance
,
who
should
hinder
him
?
shall
the
will
of
man
?
how
doth
it
hinder
him
in
working
the
repentance
of
his
Elect
?
cannot
hee
omnipotenti
facilitate
convertere
,
(
as
Austin
speakes
)
whom
he
will
,
&
ex
nolentibus
volentes
facere
?
Againe
,
doth
God
continue
to
will
their
repentance
after
they
are
damned
,
or
no
?
If
no
:
then
is
hee
changed
if
ever
hee
willed
their
repentance
.
7.
Certainly
,
he
speaks
of
men
defiled
with
originall
and
actuall
sinne
;
for
hee
speakes
of
such
whom
he
exhorts
to
repentance
:
yet
this
hinders
not
but
that
it
may
proceed
of
his
antecedent
will
;
for
nothing
but
finall
impenitency
makes
way
for
Gods
consequent
will
concerning
damnation
.
8.
Saint
Paul
,
of
all
his
labours
,
tendred
to
the
good
of
all
sorts
,
professeth
,
that
hee
suffered
them
for
Gods
Elect
:
How
9.
The
third
Answer
,
though
it
seemes
to
mee
not
congruous
enough
in
respect
of
life
;
because
revealed
will
,
in
this
distinction
,
is
usually
taken
onely
for
Gods
commandement
;
and
life
is
no
precept
:
yet
is
it
congruous
enough
in
respect
of
repentance
;
for
it
is
generally
commanded
;
and
consequently
,
Gods
will
of
life
,
if
it
be
called
his
will
revealed
,
may
be
reduced
to
congruity
,
as
consequent
to
repentance
,
which
God
commands
to
all
;
and
consequently
,
hee
may
be
said
,
by
his
revealed
will
,
to
will
the
salvation
of
all
.
The
Answer
to
this
is
nothing
to
purpose
,
as
sticking
upon
the
termes
,
secret
and
revealed
,
and
not
applied
to
the
usuall
acceptions
of
this
distinction
,
which
is
onely
to
signifie
Gods
will
of
commandement
,
which
wee
all
know
to
be
revealed
;
and
Gods
will
of
purpose
,
which
mostly
is
not
revealed
.
10.
It
is
untrue
,
that
it
is
Gods
good
pleasure
that
all
should
repent
;
for
the
will
of
Gods
good
pleasure
,
in
the
acception
of
all
that
ever
I
read
,
is
onely
of
that
which
God
will
have
come
to
passe
;
and
consequently
,
of
what
shall
come
to
passe
;
not
of
what
should
come
to
passe
,
to
wit
,
of
mans
duty
;
that
is
generally
accounted
voluntas
signi
,
in
distinction
from
voluntas
beneplaciti
;
and
in
speciall
,
wee
may
call
it
voluntas
praecepti
,
and
distinguish
it
from
voluntas
propositi
;
this
is
,
What
God
will
have
to
bee
done
;
that
is
,
what
God
will
have
to
be
our
duty
to
doe
:
And
thus
farre
it
may
be
accounted
the
will
of
Gods
good
pleasure
(
as
you
call
it
.
)
But
then
,
Gods
displeasure
following
hath
no
congruous
opposition
hereunto
;
as
when
you
say
,
It
is
his
displeasure
if
they
repent
not
:
the
contrary
whereunto
is
not
as
you
shape
it
,
It
is
his
good
pleasure
that
all
men
should
repent
;
but
rather
thus
,
It
is
his
good
pleasure
if
they
doe
repent
.
That
distinction
tends
to
meere
confusion
.
Neither
yet
doe
I
like
this
expression
,
shaped
never
so
congruously
:
rather
it
should
runne
thus
,
God
is
well
pleased
when
men
doe
repent
,
and
most
displeased
when
they
doe
not
repent
;
which
is
most
true
,
but
least
to
the
present
purpose
,
as
touching
the
distinction
ventilated
betweene
us
,
concerning
voluntas
signi
,
&
voluntas
beneplaciti
.
Your
second
instance
,
of
voluntas
beneplaciti
,
is
no
lesse
extravagant
;
as
when
you
make
the
object
thereof
thus
;
If
they
repent
,
they
shall
not
perish
:
If
they
repent
not
,
they
shall
perish
:
for
promises
and
rewards
are
but
adjuncts
to
voluntas
signi
,
and
nothing
secret
,
but
plainly
revealed
.
But
to
whom
God
will
make
his
commandements
,
back'd
with
promises
and
threats
,
effectuall
to
the
working
of
repentance
,
this
is
a
secret
;
and
this
wee
commonly
account
voluntas
beneplaciti
.
When
you
adde
,
saying
,
Thus
the
will
of
God
revealed
in
a
distinct
axiome
,
is
alwayes
consonant
to
his
revealed
will
,
and
never
frustrated
;
You
continue
still
in
a
miserable
confusion
,
worse
rather
then
better
:
as
when
you
talke
of
a
disjunct
axiome
,
in
reference
to
that
which
went
before
,
when
no
disjunct
axiome
at
all
went
before
,
but
certaine
conditionate
axiomes
;
as
these
,
If
they
repent
,
they
shall
not
perish
:
If
they
repent
not
,
they
shall
perish
:
whereas
disjunct
oppositions
are
such
as
these
;
They
shall
repent
or
no
:
They
shall
perish
or
no
:
And
to
say
such
axiomes
are
consonant
to
Gods
secret
will
,
is
a
wild
expression
;
whereas
indeed
they
are
neither
consonant
nor
dissonant
,
save
onely
in
enuntiating
that
in
an
indeterminate
manner
,
which
Gods
will
hath
made
determinate
;
and
in
that
respect
it
is
dissonant
enough
.
Of
the
cause
of
the
death
of
a
sinner
there
needeth
not
to
be
any
question
;
for
undoubtedly
,
the
sinne
of
man
is
the
cause
thereof
,
in
the
way
of
a
cause
meritorious
;
but
not
in
the
way
of
a
cause
naturally
efficient
.
And
as
undoubted
it
is
,
that
Gods
will
is
the
cause
thereof
,
as
a
Judge
,
in
the
way
of
a
cause
naturally
efficient
;
but
not
in
the
way
of
a
cause
meritorious
.
And
as
cleare
it
is
,
that
onely
the
meritorious
cause
is
the
chiefe
cause
in
this
kind
;
for
as
much
as
by
the
rendring
thereof
alone
,
satisfaction
is
made
to
him
that
demands
the
reason
,
why
such
a
one
suffereth
death
.
But
I
wonder
what
you
meane
to
change
the
former
Translation
of
the
Text
,
thus
,
I
have
no
pleasure
in
the
wicked
mans
death
,
into
another
,
thus
,
I
will
not
the
death
of
a
sinner
;
For
,
is
it
not
God
that
inflicteth
death
?
and
doth
hee
not
doe
all
things
according
to
the
counsell
of
his
will
?
Ephes.
1.
11.
Yet
if
it
were
so
to
be
rendred
,
it
will
nothing
advantage
you
.
And
in
no
other
sense
can
it
be
said
,
that
hee
doth
not
will
it
;
then
in
that
in
which
hee
is
said
,
not
to
punish
willingly
,
Lam.
3.
according
to
the
Latine
phrase
,
when
hee
doth
not
punish
,
Animi
causa
,
but
by
reason
of
some
provocation
,
the
sinne
of
man
urging
and
moving
him
thereunto
;
as
is
fairely
intimated
in
that
,
Hos.
11.
8.
How
shall
I
give
thee
up
,
Ephraim
?
how
shall
I
deliver
thee
,
Israel
?
And
,
Esay
3.
They
provoke
the
eyes
of
his
glory
.
For
a
second
ground
:
In
the
Covenant
of
Workes
you
may
see
,
as
in
a
glasse
,
what
the
purpose
of
God
is
,
in
the
manifesting
his
Justice
upon
the
world
of
mankind
;
as
in
the
Covenant
of
Grace
you
may
see
,
as
in
a
mirrour
,
what
the
purpose
of
God
is
,
in
manifesting
his
mercy
upon
the
Elect
:
For
as
it
is
in
men
renued
after
the
Image
of
God
;
so
likewise
it
is
in
God
himselfe
:
Such
as
his
Covenant
or
Promise
is
,
such
is
his
Purpose
.
God
doth
covenant
and
promise
in
the
Covenant
of
Grace
to
give
life
to
the
Elect
,
out
of
his
grace
in
Christ
:
So
here
doth
God
covenant
and
promise
,
in
the
Covenant
of
Workes
,
to
give
life
to
Adam
and
all
his
posterity
,
if
they
continue
in
obedience
of
his
Law
;
or
if
,
breaking
this
Law
,
they
return
again
to
him
by
repentance
;
as
it
is
described
at
large
,
Gen.
4.
7.
Levit.
18.
5.
Ezek.
18.
5.
&
20.
11.
&
40.
21.
Gal.
3.
12.
Surely
then
,
the
purpose
of
Gods
just
retribution
is
to
give
life
to
the
world
of
mankind
,
upon
condition
of
their
obedience
,
or
of
their
repentance
after
disobedience
.
Say
not
,
Surely
God
purposed
nothing
but
death
to
the
world
of
mankind
(
whom
hee
elected
not
,
)
because
hee
offered
them
life
upon
such
condition
which
hee
knew
was
impossible
for
them
to
keep
:
for
,
first
,
in
Adam
they
were
enabled
to
keep
it
;
neither
impotency
in
Adam
,
nor
efficacy
of
Gods
decree
did
put
upon
Adam
any
necessity
of
breaking
it
.
Againe
,
in
Christ
they
have
so
much
knowledge
and
grace
revealed
to
them
,
and
offered
,
as
is
sufficient
to
bring
them
on
to
see
their
impotency
in
themselves
,
and
to
stirre
them
up
to
seeke
for
help
,
and
strength
,
and
life
,
in
him
where
it
is
to
be
found
:
which
if
they
neglect
or
despise
,
as
the
Pharisees
did
,
and
all
the
rest
of
impenitent
sinners
doe
,
God
and
his
Covenant
are
blamelesse
,
in
offering
them
life
,
and
the
meanes
of
it
;
their
destruction
is
of
themselves
.
That
Proposition
of
yours
,
As
it
is
in
men
renued
after
the
Image
of
God
,
so
likewise
it
is
in
God
himselfe
;
had
need
of
much
Such
as
is
his
Covenant
or
Promise
,
such
is
his
Purpose
:
is
likewise
as
often
false
as
true
.
If
the
Promises
of
God
are
absolute
,
such
are
his
Purposes
;
but
if
his
Promises
bee
conditionall
,
such
are
not
his
Purposes
.
Both
Piscator
of
late
,
by
evidence
of
Scripture
,
and
Bradwardine
long
before
,
by
demonstration
of
Reason
,
have
proved
,
that
no
will
in
God
is
conditionate
,
quoad
actum
volentis
;
all
the
conditions
are
found
,
quoad
res
volitas
.
And
indeed
,
though
the
Purposes
of
God
are
absolute
,
yet
his
Promises
are
therefore
conditionate
,
because
they
are
conformed
to
the
manner
of
Gods
operation
with
man
:
For
,
as
God
workes
in
all
things
agreeable
to
their
natures
;
so
in
man
hee
useth
to
worke
agreeable
to
his
nature
.
And
therefore
,
albeit
his
Purpose
bee
absolute
to
bring
them
to
grace
and
glory
,
to
faith
,
repentance
,
and
salvation
;
yet
hee
allures
them
to
faith
and
repentance
by
promises
and
threatnings
.
When
you
say
,
that
,
God
doth
covenant
and
promise
to
give
life
to
the
Elect
,
out
of
his
grace
in
Christ
:
You
might
as
well
have
said
,
that
,
God
promiseth
to
give
life
to
them
that
beleeve
and
repent
;
and
more
congruously
a
great
deale
;
seeing
the
conscience
of
our
faith
and
repentance
brings
us
to
the
assurance
of
our
Election
;
the
conscience
of
our
Election
,
or
of
the
assurance
thereof
,
brings
us
not
unto
faith
and
repentance
.
But
it
seemes
you
desire
to
shape
the
Promises
of
God
in
the
Covenant
of
Grace
,
and
in
the
Covenant
of
Workes
,
in
so
different
a
manner
,
that
the
one
may
seeme
to
bee
absolute
,
the
other
conditionall
;
whereas
they
are
of
the
same
nature
in
both
:
And
as
God
doth
withall
intend
to
give
the
grace
of
obedience
to
the
Elect
;
so
doth
hee
as
absolutely
intend
to
deny
it
to
the
other
.
And
I
wonder
you
make
not
mention
of
the
Reprobate
in
the
latter
,
as
of
the
Elect
in
the
former
:
Undoubtedly
,
the
Covenant
of
Workes
concernes
all
to
whom
it
is
preached
;
as
well
the
Elect
as
the
Reprobate
.
And
the
Covenant
of
Grace
likewise
concernes
all
to
whom
it
is
preached
;
as
well
the
Reprobate
as
the
Elect.
To
all
it
is
preached
,
Whosoever
beleeveth
shall
be
saved
;
as
well
to
the
Reprobate
as
to
the
Elect
:
To
all
it
is
preached
indifferently
,
Whosoever
beleeveth
not
shall
bee
damned
;
as
well
to
the
Elect
as
to
the
Reprobate
:
onely
,
God
shewes
mercy
on
whom
hee
will
,
in
giving
the
grace
of
faith
;
and
hardens
whom
he
will
,
in
denying
it
.
God
doth
covenant
(
you
say
)
to
give
life
to
Adam
and
all
his
posterity
,
if
they
continue
in
obedience
to
his
Law
.
This
then
,
undoubtedly
,
concernes
the
Elect
as
well
as
the
Reprobate
;
For
they
are
a
part
of
Adams
posterity
.
But
I
wonder
not
a
little
at
this
language
,
speaking
in
the
Present
Tense
,
that
God
doth
covenant
to
give
Adam
life
;
whereas
Adam
many
thousand
yeares
agoe
hath
ceased
to
have
any
thing
to
doe
with
any
such
Covenant
.
Therefore
this
is
for
some
speciall
purpose
,
in
joyning
Adam
and
his
posterity
together
,
as
persons
covenanted
with
by
God
.
And
I
imagine
the
reason
of
it
to
be
this
:
Lest
otherwise
there
could
bee
no
place
for
continuance
in
obedience
required
of
all
Adams
posterity
;
for
that
presupposeth
them
to
be
in
the
estate
of
obedience
:
which
was
never
verified
of
them
all
,
but
as
they
were
in
Adam
,
and
that
in
his
state
of
Innocency
.
But
why
should
wee
please
our selves
with
such
confusion
?
Let
us
consider
them
apart
;
and
say
,
that
,
God
did
covenant
with
Adam
that
if
hee
continued
in
obedience
to
his
Law
;
or
if
breaking
his
Law
hee
did
returne
againe
to
him
by
repentance
,
hee
should
have
life
.
But
what
evidence
,
I
pray
,
have
you
for
this
?
namely
,
that
God
made
any
such
Covenant
with
Adam
in
the
state
of
Innocency
?
who
ever
was
found
to
entertaine
any
such
conceit
before
you
?
why
might
not
you
as
well
devise
the
like
Covenant
to
be
made
by
God
with
the
Angels
?
Nay
,
is
not
the
contrary
manifest
?
In
the
day
thou
sinnest
thou
shalt
dye
the
death
.
How
could
this
be
verified
,
if
God
Repent
,
and
beleeve
the
Gospel
;
as
,
If
you
consent
and
obey
,
you
shall
eat
the
good
things
of
the
land
?
Is
it
fit
to
distinguish
the
Genus
from
the
Species
,
so
as
to
set
one
in
opposition
to
the
other
?
Though
the
contentions
of
Brethren
are
as
the
barrs
of
a
Palace
;
yet
,
as
Brethren
,
they
are
all
the
Children
of
the
same
Father
,
or
Mother
,
or
both
.
But
take
wee
your
meaning
;
and
that
by
Obedience
is
to
be
understood
,
such
a
state
or
condition
of
obedience
as
is
without
all
sinne
;
then
let
your
Position
runne
plainly
thus
,
Surely
,
the
purpose
of
Gods
just
retribution
is
to
give
life
to
the
world
of
mankind
,
upon
condition
of
their
being
without
sinne
,
or
of
their
repentance
after
obedience
.
To
this
I
answer
,
That
,
there
never
was
any
such
Covenant
of
God
with
man
;
I
meane
,
in
such
sort
conditionate
:
and
consequently
,
there
never
was
any
purpose
in
God
to
make
any
such
Covenant
with
man
;
at
least
for
the
time
past
:
As
for
the
times
to
come
,
let
them
speake
for
themselves
,
by
their
owne
experience
,
when
they
come
.
But
that
never
any
such
Covenant
had
place
hitherto
,
between
God
and
man
,
it
is
manifest
:
For
,
since
the
Fall
of
Adam
all
being
borne
in
sinne
,
there
is
no
place
for
such
a
Covenant
,
as
touching
the
first
part
of
the
condition
,
which
is
,
of
being
without
sinne
.
And
before
the
Fall
of
Adam
there
was
no
place
for
this
Covenant
,
as
touching
the
latter
part
of
the
condition
;
as
I
presume
you
will
not
deny
:
onely
the
confusion
of
these
two
states
,
before
the
Fall
and
after
the
Fall
,
hath
brought
forth
this
wild
conceit
of
such
a
Covenant
.
By
that
which
followeth
,
it
seemes
that
all
these
conceptions
tend
to
no
worse
end
,
then
to
justifie
Gods
disposition
towards
the
Reprobate
.
And
it
is
great
pity
that
so
good
an
end
,
as
the
justifying
of
God
,
should
bee
brought
about
by
no
more
congruous
courses
then
these
.
But
I
would
faine
know
,
what
blemish
should
redound
to
the
nature
of
God
,
if
hee
should
intend
nothing
but
death
to
the
world
of
mankind
?
yet
your selfe
will
acknowledge
,
that
hee
might
have
intended
nothing
but
annihilation
:
And
is
not
annihilation
as
bad
as
death
?
But
your
meaning
is
,
by
death
to
understand
sorrow
.
And
is
there
not
just
cause
to
preferre
sorrow
before
death
?
Yea
,
but
your
meaning
is
,
of
sorrow
in
the
highest
degree
,
and
that
everlasting
.
Why
,
but
if
it
be
no
blemish
to
God
to
intend
nothing
but
sorrow
in
seven
degrees
to
the
world
of
mankind
,
why
should
it
be
any
blemish
to
him
to
intend
nothing
but
sorrow
in
a
degree
more
?
And
if
it
be
no
blemish
to
God
to
intend
nothing
but
sorrow
to
the
world
of
mankind
for
millions
of
yeares
,
why
should
it
be
any
blemish
to
his
reputation
,
to
intend
to
the
world
of
mankind
nothing
but
everlasting
sorrow
?
Yet
whom
doe
you
oppose
in
this
?
Who
ever
said
,
that
God
did
intend
nothing
but
death
to
the
world
of
mankind
?
those
on
whom
you
obtrude
this
conceit
,
doe
not
affirme
this
of
the
world
of
mankind
,
but
onely
of
the
Reprobates
;
if
they
doe
affirme
any
such
thing
.
And
why
,
I
pray
,
should
the
Reprobates
be
taken
for
the
world
of
mankind
,
rather
than
the
Elect
?
Neither
doth
any
man
say
,
that
God
did
intend
nothing
but
death
to
the
Reprobates
:
Hee
did
intend
to
them
all
life
as
well
as
death
;
but
withall
,
that
all
the
posterity
of
Adam
should
be
borne
,
or
at
least
conceived
,
in
sinne
;
and
also
that
many
thousands
should
perish
in
that
sinne
wherein
they
were
conceived
and
borne
.
And
I
presume
you
dare
not
deny
this
:
which
yet
is
the
harshest
proceeding
of
God
,
above
all
others
,
except
his
dealing
with
his
owne
Sonne
.
As
for
others
,
he
intended
to
expose
them
to
actuall
sinnes
of
infidelity
and
impenitency
,
by
denying
to
them
that
grace
which
alone
would
preserve
them
from
such
sinnes
;
as
your selfe
spare
not
to
professe
:
and
yet
for
all
this
you
would
obtrude
upon
us
a
strange
conceit
,
and
that
as
very
reasonable
;
namely
,
That
God
did
not
intend
their
death
onely
,
but
their
life
also
:
whereas
God
is
nothing
at
all
advantaged
hereby
in
his
reputation
,
but
onely
in
words
,
which
is
no
reall
reliefe
to
his
honour
,
but
the
adding
of
another
injury
(
if
that
bee
an
injury
unto
him
,
as
you
conceive
;
)
namely
,
to
mock
him
also
.
And
if
wee
shall
nothing
pleasure
him
by
a
lye
,
lying
for
God
,
as
man
doth
for
man
,
to
gratifie
him
;
surely
wee
shall
doe
him
no
pleasure
by
thus
mocking
him
.
I
would
you
had
tried
your
strength
in
oppugning
their
opinion
to
the
uttermost
,
who
maintaine
God
to
carry
himselfe
as
absolutely
in
the
way
of
Reprobation
,
as
in
the
way
of
Election
:
I
would
gladly
have
considered
it
.
But
let
us
consider
your
present
discourse
:
First
,
you
say
,
They
were
in
Adam
enabled
to
keep
the
condition
;
therefore
say
not
,
God
intended
nothing
but
death
to
them
.
I
pray
transferre
the
case
to
the
Angels
;
were
not
they
also
enabled
to
keep
the
condition
of
life
,
as
well
as
their
fellowes
?
yet
,
did
not
God
grant
his
Elect
Angels
such
a
grace
as
whereby
hee
knew
they
would
stand
;
denying
such
a
grace
unto
the
others
;
and
that
as
absolutely
as
hee
granted
it
unto
the
other
?
And
could
hee
not
as
absolutely
have
granted
this
grace
unto
them
〈…〉
and
denyed
it
to
them
that
stood
?
And
what
would
have
〈◊〉
the
issue
,
but
quite
contrary
?
&
versis
luxisset
curia
fatis
.
Now
let
any
man
,
that
is
not
possessed
with
a
prejudicate
conceit
,
consider
,
whether
God
did
not
as
absolutely
will
the
damnation
of
the
one
,
as
the
salvation
of
the
other
;
making
the
one
amplius
adjutos
(
as
Austin
speakes
)
then
the
other
?
For
the
absolutenesse
of
Gods
Election
of
Angels
,
is
seene
by
the
absolutenesse
of
his
giving
them
such
a
grace
as
to
keep
them
from
sinne
.
And
if
hee
doth
as
absolutely
deny
others
the
same
grace
,
as
hee
must
needs
;
(
for
before
the
first
sinne
of
Angels
there
could
bee
no
cause
moving
God
to
deny
them
grace
;
)
it
will
follow
,
that
their
Reprobation
was
as
absolute
as
the
others
Election
.
Yet
what
a
poore
relieving
of
Gods
reputation
is
this
,
to
say
,
that
Judas
had
power
in
Adam
to
keep
the
condition
of
life
proposed
to
him
;
though
since
his
Fall
hee
hath
not
:
yet
wee
beleeve
that
Adam
is
saved
,
who
bereaved
Judas
of
his
ability
;
and
Judas
damned
,
for
not
keeping
that
whereunto
hee
had
no
ability
;
and
that
through
the
Fall
of
Adam
.
Further
,
observe
I
pray
you
the
miserable
consequents
of
this
your
Argument
,
as
it
runnes
thus
,
in
few
words
;
In
Adam
we
were
enabled
to
keep
the
Condition
;
Therefore
say
not
,
that
God
intended
nothing
but
death
to
the
Reprobate
.
By
the
same
reason
I
may
dispute
thus
:
In
Adam
they
were
enabled
to
breake
the
condition
of
life
;
therefore
,
Say
not
that
God
intended
nothing
but
life
to
his
Elect.
But
as
hee
intended
salvation
,
and
not
damnation
onely
,
to
the
Reprobates
;
In
like
sort
hee
intended
damnation
,
and
not
salvation
onely
,
to
the
Elect
:
Especially
considering
,
that
not
in
Adam
onely
,
but
in
themselves
also
,
they
are
able
enough
to
breake
it
;
and
the
best
of
them
have
that
in
them
that
deserves
damnation
,
nothing
that
deserves
salvation
.
As
for
the
Reprobates
,
there
neither
was
nor
is
any
thing
in
them
that
sits
them
for
salvation
.
It
is
strange
that
these
incongruities
should
not
bee
discerned
;
or
being
discerned
,
men
should
be
so
little
moved
with
them
.
But
these
are
dayes
of
vengeance
;
and
when
a
good
man
erres
,
and
that
in
weighty
matters
,
I
consider
not
any
judgement
of
God
upon
him
,
but
upon
the
world
rather
;
that
hereby
are
so
much
the
more
countenanced
in
their
erroneous
wayes
,
which
are
advantageous
to
flesh
and
bloud
;
and
therefore
they
delight
in
them
,
and
thereby
become
the
more
worthy
to
be
given
over
to
illusions
,
to
beleeve
lyes
.
Let
mee
touch
upon
that
also
,
as
where
you
say
,
It
was
not
the
efficacy
of
Gods
decree
that
did
put
upon
Adam
any
necessity
of
breaking
it
.
This
,
I
confesse
,
is
a
plausible
speech
now
adayes
,
and
apt
to
bee
taken
up
;
especially
coming
from
good
mens
mouthes
,
to
choake
others
withall
,
who
feare
not
to
give
God
the
glory
of
his
power
,
with
as
much
truth
,
and
with
a
greater
distinction
and
plainnesse
;
wee
say
with
Aquinas
,
that
,
Gods
will
is
so
efficacious
,
as
to
cause
all
things
to
come
to
passe
after
such
a
manner
as
they
doe
come
to
passe
;
to
wit
,
necessary
things
necessarily
,
and
contingent
things
contingently
,
or
freely
,
whether
in
good
or
evill
.
And
if
you
spare
to
speake
with
the
Holy
Ghost
,
yet
wee
will
not
;
but
professe
,
that
,
Both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
people
of
Israel
,
were
gathered
together
to
doe
that
which
Gods
hand
and
Gods
counsell
determined
before
to
be
done
.
And
with
Austin
,
Non
aliquid
fit
,
nisi
Omnipotens
fieri
velit
,
vel
sinendo
ut
fiat
,
vel
ipse
faciendo
.
So
that
even
those
things
which
God
sinit
sieri
,
vult
sieri
:
Enchirid.
cap.
95.
Good
things
he
will
have
come
to
passe
,
by
his
working
of
them
;
evill
things
hee
will
have
come
to
passe
,
by
his
suffering
of
them
.
Nay
,
otherwise
it
were
impossible
hee
should
foreknow
them
;
for
unlesse
they
are
future
,
they
are
not
knowable
to
be
future
.
But
how
can
it
be
,
that
things
contingent
,
and
in
their
owne
nature
indifferent
,
as
well
to
be
not
future
as
future
;
how
,
I
say
,
is
it
possible
that
they
should
passe
out
of
this
indifferent
condition
into
a
condition
determinate
;
and
things
meerely
possible
in
their
owne
nature
,
become
future
without
a
cause
?
And
what
cause
can
be
devised
of
this
transition
,
but
the
will
of
God
?
For
,
from
everlasting
,
nothing
was
extant
to
cause
them
of
things
possible
to
become
future
,
but
God
himselfe
:
and
in
God
himselfe
,
nothing
can
be
imagined
to
be
the
cause
hereof
,
but
the
will
of
God
.
This
is
the
insoluble
demonstration
that
cuts
the
throat
of
Scientia
media
,
whereupon
the
Jesuites
and
Arminians
,
and
all
that
oppose
the
absolutenesse
of
Gods
proceedings
,
doe
,
and
must
relye
;
either
wittingly
or
unwittingly
,
and
whether
they
will
or
no
;
unlesse
they
will
directly
turne
Atheists
,
and
with
Cicero
deny
that
God
fore-knowes
things
that
are
to
come
.
So
that
upon
supposition
of
Gods
will
to
permit
Adam
to
fall
,
it
was
necessary
that
Adam
should
fall
;
necessary
,
I
say
,
that
hee
should
fall
:
But
how
?
Not
necessarily
,
but
contingently
,
and
freely
:
and
no
other
necessity
is
at
this
day
found
in
man
for
the
performing
of
any
particular
sinfull
act
,
but
such
as
is
joyned
with
liberty
;
and
that
in
such
sort
,
as
that
the
necessity
is
only
Secundum
quid
;
the
liberty
is
Simpliciter
:
so
called
,
I
say
,
in
respect
of
any
particular
act
.
But
,
I
confesse
,
there
is
an
absolute
necessity
of
sinning
,
in
generall
,
laid
upon
man
by
the
Fall
of
Adam
;
whereby
it
comes
to
passe
,
that
whether
a
man
commits
a
sinfull
act
,
then
questionlesse
hee
sinneth
;
or
whether
hee
omit
a
sinfull
act
,
yet
therein
hee
sinneth
also
;
in
as
much
as
hee
doth
not
abstaine
from
it
in
a
gracious
manner
.
I
come
to
the
second
Reason
:
Againe
,
you
say
,
In
Christ
they
have
so
much
knowledge
and
grace
revealed
to
them
,
and
offered
,
as
is
sufficient
to
bring
them
on
to
see
their
impotency
in
themselves
,
and
to
stirre
them
up
to
seeke
for
help
and
strength
,
and
life
in
him
,
where
it
is
to
bee
found
;
which
if
they
neglect
and
despise
,
as
the
Pharisees
did
,
and
all
impenitent
sinners
doe
,
God
and
his
Covenant
are
blamelesse
,
in
offering
them
life
,
and
the
meanes
of
it
;
their
destruction
is
of
themselves
.
I
have
read
such
manner
of
discourse
as
this
often
in
Carvinus
,
that
busie
Arminian
;
I
am
sorry
to
read
it
in
the
writings
of
good
men
;
especially
when
I
find
it
not
one
jot
mended
in
them
.
Yet
all
this
I
see
still
tends
to
a
gracious
end
,
even
to
the
justifying
of
God
;
as
when
you
say
,
Their
destruction
is
of
themselves
.
But
so
doe
Arminians
also
pretend
;
to
wit
,
the
justifying
of
God
in
the
way
of
Reprobation
:
but
the
issue
is
,
to
justifie
themselves
,
and
glorifie
themselves
in
the
way
of
Election
.
But
,
I
pray
you
,
what
thinke
you
of
Infants
that
perish
in
Originall
sinne
;
how
is
their
destruction
of
themselves
?
Is
it
of
themselves
that
they
are
borne
in
sinne
?
Yet
I
presume
you
will
not
say
,
with
Arminians
,
that
all
Infants
that
dye
in
their
infancy
,
whether
they
be
the
Children
of
Turkes
and
Saracens
,
yet
are
saved
,
as
well
as
the
children
of
beleeving
Parents
.
Againe
,
was
not
Pharaohs
destruction
of
himselfe
also
,
for
not
letting
Israel
goe
?
yet
,
will
you
deny
that
God
hardned
his
heart
,
that
hee
should
not
let
Israel
goe
?
Sihon
King
of
Heshbon
,
was
not
his
destruction
of
himselfe
,
in
that
hee
would
not
suffer
Israel
to
passe
by
him
,
though
they
promised
to
goe
by
the
high-way
,
and
to
turne
neither
to
the
right
hand
nor
to
the
left
,
and
to
pay
for
all
that
they
received
of
them
,
both
meat
and
drinke
?
neverthelesse
it
is
said
,
that
,
The
Lord
hardned
his
spirit
,
and
made
his
heart
obstinate
,
because
hee
would
deliver
him
into
the
hands
of
the
Israelites
.
The
destruction
of
Abimelech
and
of
the
Shechemites
,
was
it
not
of
themselves
?
yet
surely
,
God
it
was
that
sent
an
evill
spirit
betweene
Abimelech
and
the
men
of
Shechem
,
that
the
cruelty
against
the
seventy
sonnes
of
Jerubbaal
,
and
their
bloud
,
might
There
is
sufficient
grace
given
them
to
bring
them
to
see
their
impotency
.
But
how
doe
you
prove
this
?
The
naturall
man
commonly
is
too
preiant
of
his
ability
;
Dicere
solet
humana
superbia
(
saith
Austin
)
si
scissem
,
fecissem
.
What
was
Pauls
meaning
when
hee
said
of
himselfe
,
Rom.
7.
9.
I
once
was
alive
without
the
Law
?
I
should
think
this
impotency
cannot
be
discerned
without
the
life
of
grace
.
For
,
like
as
a
dead
man
naturally
is
not
sensible
of
his
death
;
so
hee
that
is
dead
in
sinne
,
is
nothing
sensible
of
this
his
sinfull
condition
.
But
howsoever
,
surely
grace
revealed
onely
hath
no
congruity
to
such
a
worke
,
as
to
bring
a
man
to
see
his
impotency
;
for
what
greater
grace
in
the
kind
of
revelation
then
the
word
of
God
?
let
this
word
testifie
,
that
a
man
is
shaped
in
wickednesse
,
and
in
sinne
conceived
;
and
that
hee
is
dead
in
sinne
.
Is
this
sufficient
to
make
him
see
his
impotency
?
Is
the
hearing
of
Gods
word
sufficient
to
make
him
beleeve
it
?
why
then
is
it
not
sufficient
to
take
away
mens
blindnesse
?
and
why
then
doth
not
every
one
that
hears
it
,
cease
to
be
blind
;
and
consequently
,
cease
to
bee
lame
,
and
deafe
;
yea
,
and
cease
to
be
dead
also
?
Nay
,
which
is
more
,
suppose
a
Physician
discovers
a
man
to
be
in
a
dangerous
estate
,
when
hee
dreames
of
nothing
lesse
,
and
suppose
the
party
beleeves
it
upon
his
word
;
yet
here-hence
it
followeth
not
,
that
hee
seeth
the
dangerous
estate
wherein
hee
is
,
untill
hee
hath
some
feeling
of
it
.
So
likewise
,
if
hee
should
beleeve
the
word
,
telling
him
that
hee
is
unable
to
doe
any
thing
that
is
good
;
yet
hee
shall
not
be
said
to
see
it
,
till
hee
hath
some
feeling
of
it
:
and
whence
can
this
feeling
proceed
,
but
from
some
principle
of
life
that
must
be
shed
into
his
soule
,
that
hee
may
have
a
feeling
of
that
miserable
estate
wherein
hee
is
by
nature
;
otherwise
though
upon
supposition
hee
should
beleeve
it
in
Gods
word
,
yet
hee
should
not
see
it
in
himselfe
.
Further
,
you
say
,
It
is
sufficient
to
stirre
him
up
to
seek
for
help
,
and
strength
,
and
life
,
in
him
where
it
is
to
bee
found
.
A
strange
conceit
,
that
a
man
should
seek
for
life
,
whereas
if
hee
hath
not
life
hee
is
dead
;
and
was
it
ever
known
that
a
dead
man
sought
for
life
?
well
Martha
might
seeke
for
the
restoring
of
life
to
her
dead
brother
Lazarus
,
but
surely
Lazarus
himselfe
,
being
dead
,
neither
did
,
nor
could
seeke
for
life
.
A
man
that
hath
life
,
may
be
said
to
labour
for
life
;
that
is
,
to
hold
it
,
when
hee
is
in
danger
of
losing
life
:
but
for
a
dead
man
to
seeke
for
life
is
more
then
miraculous
;
for
it
is
utterly
impossible
.
When
the
Angell
came
downe
into
the
Poole
of
Bethesda
,
the
poore
Creple
had
never
a
whit
the
more
sufficiency
to
enter
in
,
had
his
heart
beene
as
lame
to
desire
as
his
body
to
goe
,
notwithstanding
that
he
saw
so
good
an
opportunity
,
hee
should
make
no
more
haste
to
desire
the
benefit
,
then
his
body
could
to
enjoy
it
.
Againe
,
no
man
seekes
for
that
hee
desires
not
;
neither
can
hee
desire
ought
,
unlesse
hee
know
it
,
and
loves
it
.
And
is
it
possible
that
a
man
should
know
the
precious
nature
of
the
life
of
grace
,
and
be
in
love
with
it
,
and
yet
without
the
life
of
grace
?
Is
the
knowledge
of
the
precious
nature
of
the
state
of
grace
,
and
the
love
thereof
,
a
fruit
of
the
flesh
thinke
you
?
But
,
by
that
which
followes
,
it
seemes
this
is
not
your
meaning
;
but
you
suppose
,
that
notwithstanding
all
the
operation
of
grace
mentioned
,
they
may
despise
it
:
In
which
case
,
they
neither
love
it
,
nor
understand
the
precious
nature
of
it
;
for
no
man
despiseth
that
which
hee
loves
,
and
accounts
precious
:
Therefore
this
stirring
up
seemes
to
bee
nothing
but
perswasion
and
exhortation
.
Now
this
,
as
Austin
long
agoe
delivered
,
Doctrinae
generalitate
comprehenditur
;
and
we
willingly
grant
,
that
the
word
preached
doth
equally
exhort
all
that
heare
it
,
to
faith
,
to
repentance
,
to
prayer
,
in
some
of
which
,
or
in
all
which
,
consists
the
seeking
of
life
.
And
no
man
makes
question
,
but
the
word
of
God
sufficiently
performes
its
part
,
in
exhortation
to
faith
,
to
repentance
,
to
prayer
:
but
the
Pharisees
despised
this
,
and
so
doe
most
;
and
God
is
blamelesse
.
But
of
any
power
that
they
have
to
beleeve
,
repent
,
and
pray
,
upon
the
doing
whereof
they
should
obtaine
life
,
your selfe
are
content
to
say
nothing
at
all
;
but
keep
your selfe
unto
generall
phrases
,
which
are
very
apt
to
deceive
us
;
and
this
is
the
course
not
onely
of
them
that
are
in
love
with
their
owne
errors
;
but
with
good
men
also
,
when
out
of
a
desire
to
justifie
God
,
and
not
content
with
that
simplicity
of
satisfaction
which
is
laid
forth
unto
us
in
holy
Scripture
,
and
seemes
harsh
to
flesh
and
bloud
,
making
them
cry
out
,
Durus
est
hic
sermo
,
they
shape
unto
themselves
other
courses
,
more
convenient
(
as
they
thinke
)
to
give
satisfaction
;
yet
not
so
much
unto
themselves
,
as
unto
others
:
but
all
in
vaine
;
for
flesh
and
bloud
will
receive
no
satisfaction
in
the
plaine
truth
of
God
.
A
third
Reason
then
to
prove
that
God
purposed
life
to
the
world
,
upon
condition
of
their
obedience
and
repentance
,
is
taken
from
the
end
God
aimed
at
:
As
hee
declares
himselfe
,
to
offer
meanes
of
salvation
unto
the
world
:
which
is
not
in
the
first
place
to
harden
,
and
to
leave
without
excuse
;
but
to
bring
them
to
the
knowledge
of
God
and
of
themselves
,
to
repentance
,
to
the
seeking
after
God
,
to
the
purging
of
themselves
from
sinne
,
and
to
peace
.
To
the
Gentiles
God
gave
the
workes
of
Creation
and
Providence
,
and
his
Law
written
in
their
hearts
;
to
reveale
the
knowledge
of
God
to
them
,
to
teach
them
to
doe
the
things
of
the
Law
,
to
judge
of
them
that
doe
amisse
,
and
thereby
be
brought
to
condemne
themselves
doing
the
same
things
;
to
lead
them
to
repentance
,
to
move
them
to
seek
after
the
Lord
.
And
thus
much
light
Christ
enlighteneth
every
man
withall
that
cometh
into
this
world
.
From
whence
also
it
was
,
that
God
vouchsafed
heavenly
dreames
and
visions
even
to
the
Gentiles
,
That
hee
might
withdraw
them
from
their
sinnes
,
and
hide
their
pride
,
and
save
their
soules
from
the
pit
.
But
because
this
light
alone
did
not
prevaile
with
the
Gentiles
,
as
to
bring
them
to
the
knowledge
of
God
in
Christ
,
therefore
it
pleased
God
in
the
fulnesse
of
time
to
send
the
preaching
of
the
Gospel
amongst
them
;
and
in
the
meane
time
,
not
to
iudge
them
nor
condemne
them
for
their
not
beleeving
in
Christ
,
of
whom
they
had
not
heard
;
nor
for
transgressing
the
Law
of
workes
,
which
they
had
not
received
;
but
onely
for
sinning
against
the
law
of
nature
,
which
was
written
in
their
hearts
,
and
expounded
to
them
daily
by
the
workes
of
Creation
and
Providence
,
and
sealed
up
to
them
by
particular
amplification
,
partly
by
their
Consciences
accusing
or
excusing
,
Rom.
2.
15.
partly
by
dreames
and
visions
,
Job
33.
15
,
16.
To
the
Jewes
God
revealed
his
Covenant
clearly
and
fully
;
sent
his
Prophets
among
them
early
and
late
;
gave
them
deliverances
;
chastened
them
with
many
wholesome
afflictions
;
yea
,
sent
his
holy
Spirit
among
them
:
And
all
this
,
in
the
first
place
,
not
to
harden
,
no
not
carnall
Israel
;
nor
to
leave
them
without
excuse
;
but
to
purge
them
,
to
humble
them
,
and
to
prove
them
,
and
to
doe
them
good
in
the
latter
end
.
And
when
these
ends
were
not
attained
,
hee
complaines
hee
had
used
these
meanes
in
vaine
:
which
plainly
argueth
his
first
and
chiefest
intent
was
to
heale
,
and
not
to
harden
.
In
fulnesse
of
time
God
sent
his
Sonne
into
the
world
,
not
to
condemne
it
,
or
any
thing
in
it
;
but
that
the
world
might
bee
saved
through
him
:
implying
,
that
even
that
part
of
the
world
which
is
condemned
for
refusing
of
Christ
,
it
was
not
Gods
chiefe
intent
to
send
Christ
to
procure
their
condemnation
,
but
their
salvation
rather
.
If
they
should
plead
their
condemnation
to
bee
unjust
,
for
unbeleese
;
because
they
were
not
able
to
beleeve
,
Ver.
18.
our
Saviour
answers
,
by
a
reasonable
prevention
,
Ver.
19.
This
is
their
condemnation
,
viz.
the
just
cause
of
their
condemnation
,
that
when
light
came
into
the
world
,
men
loved
darknesse
rather
then
light
:
men
chose
rather
to
cleave
to
their
sinfull
estates
and
wayes
of
darknesse
,
than
to
follow
the
light
of
the
meanes
of
grace
,
which
might
have
brought
them
on
forward
to
beleeve
in
Christ
.
Again
,
when
Christ
lived
here
in
the
world
,
and
was
the
Minister
of
Circumcision
,
and
so
might
speake
and
doe
some
thing
as
man
;
yet
as
man
he
went
not
to
doe
his
owne
will
,
but
the
will
of
his
Father
who
sent
him
:
and
yet
,
how
willing
and
earnest
was
hee
to
gather
Jerusalem
under
his
wings
;
even
his
wings
in
which
lay
healing
and
salvation
?
A
signe
it
was
the
will
of
God
to
have
healed
and
saved
that
part
of
Jerusalem
which
would
not
.
And
when
our
Saviour
with
tears
tells
Jerusalem
,
Oh
that
thou
hadst
known
,
at
least
in
this
thy
day
,
the
things
that
doe
belong
unto
thy
peace
!
doth
hee
not
intimate
,
that
God
had
even
to
that
day
carried
thoughts
of
peace
unto
them
;
and
accordingly
to
send
them
meanes
of
peace
,
even
those
that
should
never
from
that
day
forward
enjoy
the
like
means
of
peace
?
Finally
,
God
sent
his
Spirit
into
the
world
,
to
convince
it
of
sin
;
because
they
beleeved
not
in
Christ
:
Which
argueth
,
that
the
Spirit
did
not
onely
perswade
them
to
beleeve
in
Christ
;
but
did
convince
them
also
that
it
was
their
sin
,
that
they
did
not
attaine
to
beleeve
on
him
.
Now
,
the
Spirit
of
God
moveth
to
nothing
,
but
what
hee
knoweth
to
bee
according
to
the
will
of
God
:
And
therefore
the
Spirit
beares
witnesse
,
the
will
of
God
is
,
the
world
of
unbeleevers
shall
not
bee
shut
out
from
Christ
,
if
they
shut
not
out
themselves
through
unbeleefe
.
Still
you
proceed
to
prove
that
which
no
man
denyes
:
namely
,
hardened
his
heart
;
and
the
like
.
This
also
doth
remove
the
cause
of
hardening
his
heart
from
Gods
judgements
;
yet
,
notwithstanding
,
it
cannot
bee
denyed
,
but
that
when
God
offers
the
meanes
of
grace
to
many
,
hee
doth
it
with
a
purpose
to
harden
their
hearts
;
if
so
be
hee
entertaines
any
such
purpose
at
all
,
as
your selfe
grants
hee
doth
;
for
Gods
purposes
are
eternall
and
immutable
.
As
for
your
qualification
of
it
,
by
saying
,
Hee
doth
not
offer
meanes
of
grace
,
in
the
first
place
,
to
harden
;
It
is
a
strange
expression
,
whereof
,
I
am
perswaded
,
you
are
not
able
to
give
any
account
;
but
,
hand
over
head
,
cast
out
such
a
phrase
as
seemes
agreeable
to
your
Tenet
.
For
,
consider
I
pray
,
this
first
place
you
speake
of
,
is
it
in
intention
,
or
in
execution
?
It
cannot
be
in
intention
;
for
,
in
intention
there
is
no
order
in
things
,
but
in
respect
of
end
and
meanes
:
but
,
neither
obduration
is
a
sit
meanes
to
salvation
,
nor
salvation
a
sit
meanes
to
obduration
.
Neither
can
it
be
in
execution
;
for
,
in
execution
salvation
is
not
found
at
all
,
but
onely
obduration
,
in
the
men
of
the
world
you
speake
of
.
Therefore
,
your
meaning
must
not
be
of
primacy
in
place
or
order
,
but
in
principality
;
as
much
as
to
say
,
Not
chiefly
to
harden
,
but
chiefly
to
bring
to
repentance
.
But
none
of
your
Proofes
come
neare
the
making
of
this
good
,
as
wee
shall
see
in
due
place
.
In
the
meane
time
,
I
disprove
it
thus
;
No
wise
man
doth
chiefly
intend
that
which
hee
meanes
not
to
bring
to
passe
at
all
:
Now
,
God
doth
purpose
to
harden
them
,
as
your selfe
confesse
,
though
not
chiefly
:
but
God
doth
not
purpose
to
save
them
;
for
,
if
hee
did
,
who
could
hinder
him
?
This
is
the
foule
blemish
of
your
opinion
;
plainly
denying
Gods
omnipotency
,
as
Austin
long
agoe
discoursed
:
and
yet
you
swallow
this
with
facility
,
though
a
bit
as
great
as
a
Camel
.
I
know
full
well
Arminius
his
shifts
to
ease
himselfe
of
this
imputation
;
I
would
gladly
bee
acquainted
with
any
other
mans
inventions
also
.
As
for
the
other
end
,
impugned
by
you
,
to
wit
,
to
leave
them
without
excuse
;
that
,
indeed
,
wee
grant
may
more
commodiously
be
accounted
an
end
intended
by
God
than
the
former
:
neither
doe
you
deny
it
to
be
intended
by
God
,
onely
you
say
,
it
is
not
chiefly
intended
by
him
;
yet
this
is
such
a
thing
as
God
brings
to
passe
,
to
wit
,
their
unexcusablenesse
;
but
their
repentance
hee
never
brings
to
passe
:
and
is
it
fit
to
say
,
that
God
chiefly
intends
that
which
shall
never
come
to
passe
,
as
hee
well
knowes
,
rather
than
that
which
infallibly
shall
come
to
passe
,
and
that
by
his
procurement
,
as
himselfe
well
knowes
?
Thus
I
have
considered
what
you
say
:
Now
I
come
to
consider
how
well
you
prove
what
you
have
said
.
To
the
Gentiles
(
you
say
)
God
gave
the
workes
of
Creation
and
Providence
,
and
his
Law
written
in
their
hearts
,
to
reveale
the
knowledge
of
God
to
them
,
to
teach
them
to
doe
the
things
of
the
Law
,
to
judge
them
that
doe
amisse
,
and
thereby
to
be
brought
to
condemne
themselves
doing
the
same
things
;
to
lead
them
to
repentance
,
to
move
them
to
seeke
after
the
Lord
.
Like
as
it
were
not
fit
to
say
,
that
God
giveth
us
his
word
to
this
end
,
that
hee
might
reveale
himselfe
unto
us
,
(
for
so
I
had
rather
say
,
than
to
say
hee
reveales
the
knowledge
of
himselfe
unto
us
;
because
,
the
very
giving
of
his
word
is
the
revealing
of
himselfe
unto
us
:
)
In
like
sort
,
it
is
not
fit
to
say
,
that
,
To
the
Gentiles
God
gave
the
workes
of
Creation
and
Providence
,
and
his
Law
written
in
their
hearts
,
to
reveale
himself
unto
them
;
for
,
like
as
the
word
in
its
kind
,
so
the
workes
of
God
in
their
kind
,
and
the
Law
written
in
our
hearts
,
are
the
revelation
of
God
unto
the
world
:
God
,
in
ancient
times
,
teaching
the
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
afterwards
hee
did
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Chrysostome
hath
observed
long
agoe
.
But
suppose
all
this
were
granted
you
,
yet
is
it
nothing
to
purpose
;
for
here
is
not
the
least
intimation
of
any
comparison
between
the
objects
of
Gods
intention
,
to
signifie
what
God
did
intend
in
the
first
place
,
or
chiefly
;
and
what
in
the
next
,
or
not
chiefly
.
Againe
,
all
this
,
as
touching
his
not
revealing
himselfe
unto
the
world
,
is
rather
subservient
to
the
end
,
impugned
by
you
,
to
wit
,
the
leaving
them
without
excuse
,
then
opposite
thereunto
;
for
,
had
not
God
in
some
sort
revealed
himselfe
unto
them
,
they
had
not
been
left
without
excuse
;
neither
had
there
been
any
place
for
hardning
them
to
resist
Gods
truth
,
if
the
truth
of
God
had
not
been
some
way
or
other
manifested
to
them
.
That
of
aiming
to
bring
them
to
repentance
,
and
the
rest
of
the
same
nature
,
is
most
for
your
purpose
,
if
you
were
able
to
make
it
good
:
But
when
wee
are
not
wel-grounded
in
the
way
that
wee
take
,
no
marvell
if
wee
multiply
expressions
,
that
when
some
faile
us
,
wee
may
take
hold
of
other
.
Sure
I
am
,
it
is
apt
to
confound
the
judgement
of
him
that
,
in
the
search
of
truth
,
shall
addresse
himselfe
to
examine
it
.
Now
,
that
God
did
not
at
all
intend
their
repentance
,
I
have
already
proved
;
for
had
hee
intended
it
,
it
should
come
to
passe
,
hee
would
have
given
it
them
,
seeing
it
cannot
be
had
without
Gods
gift
,
as
the
Scripture
testifies
,
2
Tim.
2.
25
,
26.
Acts
5.
31.
&
11.
18.
and
as
Austin
long
agoe
hath
expressed
it
,
contra
Julian
.
lib.
3.
cap.
4.
Quantam
libet
praebuerit
pationtiam
,
nisi
Deus
dederit
,
quis
aget
poenitentiam
?
But
wee
are
apt
to
be
deceived
by
phrases
of
speech
,
which
,
carrying
many
times
an
ambiguous
signification
,
and
being
plausible
to
procure
credence
one
way
,
is
,
hand
over
head
,
so
carryed
,
as
if
it
were
nothing
lesse
true
the
other
way
also
:
As
for
example
,
To
intend
repentance
,
is
a
plausible
attribute
to
be
given
unto
God
;
but
it
hath
a
double
signification
,
the
one
that
hee
intends
it
shall
be
mans
duty
to
repent
;
and
in
this
sense
it
is
not
more
plausible
than
true
:
the
other
is
,
that
God
doth
intend
they
shall
repent
;
and
this
is
no
more
true
than
plausible
;
for
as
much
as
God
intends
to
give
repentance
to
none
but
to
his
Elect
:
like
as
,
de
facto
,
hee
brings
none
to
repentance
but
his
Elect
,
according
to
that
of
Austin
,
contra
Jul.
Pelag.
lib.
5.
cap.
4.
Istorum
neminem
(
saith
hee
,
speaking
of
the
Reprobate
)
adducit
ad
salubrem
spiritualemque
poenitentiam
,
quà
homo
reconciliatur
Deo
in
Christo
,
sive
illis
ampliorem
patientiam
,
sive
non
imparem
praebeat
.
As
for
that
of
Gods
leading
to
repentance
,
Rom.
2.
4.
I
answer
,
first
,
I
had
thought
that
had
been
delivered
rather
of
the
Jewes
than
of
the
Gentiles
;
and
Acts
17.
20.
the
Apostle
doth
clearly
signifie
,
that
the
admonition
of
Gentiles
to
come
to
repentance
,
was
reserved
for
the
time
of
the
Gospel
;
The
time
of
this
ignorance
God
regarded
not
,
but
now
hee
admonisheth
all
men
every
where
to
repent
.
And
in
reason
,
faith
and
repentance
are
inseparable
;
and
therefore
,
where
there
was
no
admonition
unto
faith
,
how
could
there
be
admonition
unto
repentance
?
And
who
would
not
rather
incline
to
think
,
that
the
Gentiles
(
taking
them
in
separation
from
the
Church
of
God
)
had
the
knowledge
or
God
and
of
his
Law
given
them
,
not
to
bring
them
to
repentance
that
they
might
be
saved
,
(
for
I
acknowledge
no
sufficiency
of
instruction
granted
them
hereunto
)
but
rather
for
the
ordering
of
their
lives
in
morall
conversation
,
and
for
the
politique
government
of
the
world
,
lest
otherwise
all
things
should
run
to
disorder
and
confusion
?
And
,
as
Austin
saith
,
that
the
meanes
of
grace
are
granted
to
some
,
ut
proficiant
thereby
,
ad
exteriorem
vitae
emendationem
,
quo
mitiùs
puniantur
.
Secondly
,
Gods
leading
to
repentance
,
in
that
place
,
is
attributed
to
the
goodnesse
of
God
,
which
is
shewed
in
his
patience
and
long-suffering
;
as
if
it
signified
no
more
than
giving
way
unto
repentance
.
Thirdly
,
take
it
as
rigorously
as
you
will
,
it
cannot
signifie
more
than
God
performes
by
his
word
,
and
preaching
of
the
Gospel
:
For
,
can
you
imagine
that
God
performes
more
by
his
workes
in
leading
men
unto
repentance
,
than
by
his
word
?
Now
,
Gods
leading
to
repentance
by
his
word
,
is
but
his
admonishing
them
to
repent
;
Acts
17.
30.
Now
he
admonisheth
all
men
every
where
to
repent
.
And
here-hence
it
followes
not
,
that
God
doth
will
their
repentance
any
otherwise
then
voluntate
praecepti
,
not
voluntate
propositi
,
or
bene-placiti
;
for
if
hee
did
,
then
must
hee
needs
give
them
the
grace
of
repentance
.
Yet
,
I
confesse
,
in
this
voluntas
praecepti
is
included
voluntas
propositi
,
in
some
sense
;
which
yet
nothing
serves
your
turne
,
though
some
equivocation
makes
it
seeme
plausible
,
taking
it
hand
over
head
in
the
generall
;
for
it
signifies
withall
,
that
it
is
the
will
of
Gods
good
pleasure
that
they
ought
to
repent
,
and
it
is
their
duty
to
repent
:
But
there
is
much
difference
between
these
two
Propositions
,
It
s
my
good
pleasure
that
it
shall
be
your
duty
to
repent
;
and
,
It
is
my
good
pleasure
that
you
shall
repent
,
and
therefore
I
will
give
you
the
grace
of
repentance
.
As
for
the
second
place
of
importance
,
drawn
out
of
Job
33.
vers.
15
,
16
,
17.
of
Gods
providence
in
vouchsafing
heavenly
dreames
and
visions
unto
the
Gentiles
,
that
hee
might
withdraw
them
from
their
sinnes
,
and
hide
their
pride
,
and
save
their
soules
from
the
pit
:
This
likewise
,
in
two
respects
,
is
nothing
for
the
purpose
:
For
,
first
,
this
is
spoken
of
such
a
time
as
wherein
there
was
no
partition-wall
,
as
afterwards
was
erected
,
between
the
Jewes
and
Gentiles
;
and
therefore
you
doe
not
well
to
apply
this
unto
the
Gentiles
,
in
distinction
from
the
Church
of
God
:
for
,
was
not
Job
,
and
such
like
,
in
those
dayes
,
of
the
Church
of
God
?
doth
not
God
send
his
friends
unto
him
,
that
hee
might
sacrifice
for
them
,
God
himselfe
promising
to
accept
it
?
Secondly
,
you
are
to
prove
,
that
God
doth
intend
the
repentance
of
those
in
whom
hee
doth
not
effect
repentance
:
But
Elihu
,
in
Job
,
speaks
of
God
intending
the
repentance
in
those
in
whom
hee
doth
effect
repentance
;
as
it
appeares
,
Vers.
16
,
&
23
,
24
,
25.
and
yet
I
deny
not
but
God
may
intend
a
kind
of
repentance
even
in
the
wicked
;
to
wit
,
exteriorem
vitae
emendationem
,
as
Austin
speaks
;
and
so
deliver
them
from
judgement
temporall
,
and
make
also
their
damnation
more
tolerable
.
Here
you
passe
over
from
Gods
naturall
providence
to
a
more
gracious
providence
,
but
not
with
a
right
foot
;
as
when
you
say
,
that
because
this
light
alone
did
not
so
farre
prevaile
with
the
Gentiles
,
as
to
bring
them
to
the
knowledge
of
God
in
Christ
;
Therefore
it
pleased
God
,
in
the
fulnesse
of
time
,
to
send
the
preaching
of
the
Gospel
amongst
them
:
You
should
have
said
rather
,
Because
this
light
alone
could
not
prevaile
:
but
so
,
perhaps
,
you
had
much
prejudiced
your
owne
Tenet
.
I
say
,
you
should
have
rather
said
so
;
seeing
you
undertake
to
give
the
cause
of
this
enterchange
of
the
providence
of
God
:
For
,
to
say
onely
,
It
did
not
prevaile
;
is
not
to
alledge
any
tolerable
cause
thereof
;
especially
,
considering
that
you
make
the
blame
hereof
wholly
to
lie
upon
mans
wilfulnesse
:
for
by
the
same
reason
you
might
introduce
a
further
course
of
Gods
more
gracious
providence
to
bring
men
unto
repentance
,
than
any
hee
hath
undertaken
yet
;
for
even
the
preaching
of
the
Gospel
,
thereby
admonishing
men
to
repent
,
doth
not
prevaile
with
most
.
There
is
another
incongruity
,
as
when
you
say
,
This
light
of
nature
alone
did
not
prevaile
;
as
if
you
would
imply
,
that
the
light
of
grace
alone
doth
prevaile
:
which
,
I
presume
,
you
will
confesse
,
is
notoriously
untrue
;
and
that
not
onely
illumination
of
the
mind
,
but
the
affection
of
the
heart
by
the
finger
of
God
is
necessarily
required
to
bring
men
unto
repentance
.
As
for
that
which
followeth
therein
,
I
doe
most
willingly
and
freely
concurre
with
you
,
acknowledging
that
God
condemnes
none
for
not
beleeving
in
Christ
,
of
whom
they
had
not
heard
;
nor
for
transgressing
the
Law
of
Moses
,
which
they
had
not
received
;
but
onely
for
sinning
against
the
Law
of
nature
,
which
was
written
in
their
hearts
:
For
I
verily
beleeve
,
that
where
there
is
no
Law
,
there
is
no
transgression
.
But
,
I
presume
,
you
deliver
this
onely
in
reference
to
men
of
ripe
yeares
,
and
doe
not
concurre
with
Arminians
,
in
maintaining
that
all
infants
dying
in
their
infancy
are
saved
.
Thus
,
from
Gods
providence
concerning
the
Gentiles
,
I
come
unto
his
providence
concerning
the
Jewes
.
2.
Of
the
sufficiency
of
outward
meanes
of
grace
granted
unto
the
Jewes
,
to
bring
them
unto
repentance
,
no
man
makes
question
:
yet
seeing
that
among
them
,
all
were
not
precious
,
but
many
were
found
vile
enough
,
and
reprobate
silver
,
according
to
that
,
Rom.
9.
6.
All
are
not
Israel
which
are
of
Israel
;
and
that
of
the
Prophet
,
Esay
10.
22.
Though
the
number
of
the
children
of
Israel
were
as
the
sand
of
the
sea
,
yet
but
a
remnant
shall
be
saved
:
and
how
few
were
those
represented
by
the
basket
of
good
figs
,
Jer.
24.
2.
in
comparison
to
those
other
naughty
figs
,
which
could
not
be
eaten
they
were
so
evill
?
That
God
did
intend
the
salvation
and
repentance
of
those
to
whom
hee
never
gave
repentance
and
salvation
,
I
hold
it
as
impossible
for
you
or
any
man
to
prove
,
as
to
pull
God
down
from
the
throne
of
his
omnipotency
,
or
disrobe
him
of
his
immutable
perfection
:
For
,
unlesse
God
continues
to
intend
their
repentance
and
salvation
,
even
when
they
are
damned
,
hee
must
be
mutable
;
and
if
hee
did
will
and
desire
their
salvation
,
the
reason
why
they
failed
of
salvation
must
needs
be
,
because
God
was
not
able
to
procure
it
.
I
never
met
yet
with
any
other
then
vile
shifts
,
to
avoyd
these
consequences
,
both
in
Arminius
,
and
others
that
follow
him
.
But
consider
wee
your
proofes
:
nay
,
what
proofe
doe
you
bring
to
prove
the
point
you
undertake
,
namely
,
that
God
doth
not
onely
intend
their
repentance
,
but
that
in
the
first
place
;
and
yet
you
cannot
deny
but
that
this
,
which
you
say
God
intends
in
the
first
place
,
never
comes
to
passe
:
whereas
the
other
,
which
God
intends
(
you
confesse
)
though
in
a
latter
place
,
doth
come
to
passe
.
But
because
I
think
it
were
absurd
to
conceive
,
that
God
intends
their
repentance
whom
hee
purposeth
to
harden
,
lest
they
should
convert
,
and
God
should
heale
them
;
therefore
I
am
willing
to
consider
what
you
bring
to
the
contrary
.
Your
first
place
is
out
of
Deut.
8.
16.
Who
fed
thee
in
the
wildernesse
with
manna
,
which
thy
fathers
knew
not
,
to
humble
thee
,
and
to
prove
thee
,
and
that
hee
might
doe
thee
good
in
thy
latter
end
.
That
of
humbling
thee
,
Junius
and
Piscator
reads
thus
,
ut
affligeret
te
;
belike
,
partly
in
reference
to
that
which
followeth
,
and
to
prove
thee
;
(
for
as
much
as
temporall
humiltation
hath
more
congruity
to
the
proving
of
them
,
than
spirituall
;
as
whereby
they
humble
themselves
,
and
which
followeth
the
proving
of
them
,
rather
than
goeth
before
it
;
)
partly
in
reference
to
the
third
Verse
,
going
before
,
where
it
is
said
more
at
full
,
Therefore
hee
humbled
thee
,
and
made
thee
hungry
,
and
fed
thee
with
manna
,
which
thou
knewest
not
,
neither
did
thy
fathers
know
it
;
that
he
might
teach
thee
,
that
man
liveth
not
by
bread
onely
.
By
which
words
wee
may
gather
a
faire
interpretation
of
that
you
alledge
:
If
it
be
spoken
of
humiliation
spirituall
,
thus
,
Hee
fed
thee
with
manna
to
humble
thee
;
that
is
,
to
teach
thee
to
humble
thy selfe
:
and
so
indeed
his
providence
,
providing
alike
to
them
all
,
did
equally
teach
them
all
to
humble
themselves
.
But
did
God
intend
that
every
one
should
,
de
facto
,
humble
himselfe
?
why
then
did
hee
not
give
them
eyes
to
see
,
and
eares
to
heare
,
and
an
heart
to
perceive
,
as
Deut.
29.
4.
Moses
tells
them
plainly
,
saying
,
Yet
the
Lord
hath
not
given
you
an
heart
to
perceive
,
and
eyes
to
see
,
and
eares
to
heare
,
unto
this
day
.
I
deny
not
but
God
did
manifest
,
by
the
course
of
his
providence
towards
them
,
what
hee
did
require
and
deserve
at
their
hands
,
namely
,
that
they
should
humble
themselves
to
walke
with
the
Lord
their
God
;
and
the
phrase
,
to
humble
thee
,
applyed
even
to
the
most
carnall
,
may
have
a
faire
construction
,
that
thou
shouldst
be
humbled
,
or
,
humble
thy selfe
,
understanding
it
ex
officio
;
for
hereby
hee
did
manifest
that
this
was
their
duty
,
answerable
to
Gods
proceedings
with
them
:
and
yet
futher
,
considering
that
hee
representeth
his
owne
gracious
proceedings
with
them
,
by
the
proceedings
of
an
earthly
father
with
his
children
,
Verse
5.
Know
therefore
in
thine
heart
,
that
as
a
man
nurtureth
his
sonne
,
so
the
Lord
thy
God
nurtureth
thee
;
no
marvell
if
he
expresseth
his
affections
and
desires
towards
them
,
suteable
to
the
desires
and
affections
of
an
earthly
father
,
who
being
not
able
effectually
to
procure
their
amendment
,
yet
desires
it
.
And
this
is
Gods
usuall
course
,
to
expresse
himselfe
in
such
language
,
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
,
shall
wee
hereupon
take
liberty
to
build
doctrines
,
as
touching
the
nature
of
God
,
as
if
that
which
is
figuratively
uttered
were
properly
delivered
?
Hee
proved
them
all
,
I
confesse
,
and
upon
the
probation
some
proved
good
silver
,
and
others
no
better
than
drosse
;
and
thereupon
hee
did
good
to
the
one
in
their
latter
end
,
and
not
unto
the
other
:
Neither
did
hee
ever
purpose
,
that
good
in
their
latter
end
should
redound
unto
any
,
but
as
they
should
be
humbled
:
wherein
,
humiliation
is
made
the
condition
of
doing
them
good
,
not
of
Gods
purpose
or
intention
:
And
withall
,
God
gave
unto
those
that
were
truly
mortified
,
that
is
,
truly
humbled
,
hearts
to
perceive
,
eyes
to
see
,
and
eares
to
heare
;
but
hee
gave
not
the
like
grace
unto
all
.
And
looke
what
is
said
of
Gods
intention
to
humble
them
,
the
same
may
be
said
of
Gods
intention
to
purge
them
,
according
to
that
Ezek.
24.
13.
Because
I
would
have
purged
thee
,
and
thou
wast
not
purged
,
thou
shalt
not
bee
purged
from
thy
filthinesse
,
till
I
have
caused
my
wrath
to
light
upon
thee
:
I
would
have
purged
thee
,
voluntate
praecepti
,
represented
by
the
meanes
used
in
his
word
;
which
failing
,
hee
resolveth
to
take
another
course
,
even
by
judgements
in
his
works
,
meaning
to
goe
on
in
avenging
the
quarrell
of
his
Covenant
,
Levit.
26.
25.
untill
their
uncircumcised
hearts
were
humbled
,
Levit.
26.
41.
purposing
so
at
length
to
effect
it
;
as
hee
professeth
,
Ezek.
22.
15.
saying
,
I
will
scatter
thee
among
the
heathen
,
and
disperse
thee
in
the
countries
,
and
will
cause
thy
filthinesse
to
cease
from
thee
.
Yet
this
is
not
so
much
by
the
power
of
afflictions
,
as
by
the
power
of
his
Spirit
,
Esay
57.
17.
For
his
wicked
covetousnesse
I
was
angry
with
him
,
and
have
smitten
him
:
I
hid
me
,
and
was
angry
;
yet
hee
went
away
and
turned
after
the
way
of
his
heart
:
I
have
seen
his
wayes
,
and
I
will
heal
them
.
But
,
when
these
ends
are
not
attained
,
God
complaines
(
you
say
)
He
had
used
these
meanes
in
vaine
.
Indeed
,
Jer.
2.
20.
hee
saith
,
Of
old
have
I
broken
thy
yoke
,
and
burst
thy
bonds
,
and
thou
saidst
,
I
will
no
more
transgresse
;
but
,
like
an
harlot
,
thou
runnest
on
all
high
hills
,
and
under
every
green
tree
.
But
this
is
rather
a
conviction
of
their
unfaithfulnesse
,
in
not
keeping
Covenant
with
him
,
than
a
complaint
:
But
be
it
a
complaint
,
as
such
complaints
are
attributed
unto
God
,
like
as
men
complaine
when
they
cannot
help
;
but
take
heed
wee
doe
not
here-hence
inferre
,
that
God
is
like
man
,
not
able
to
prevent
crosse
events
contrary
to
his
expectation
.
Neither
doth
hee
there
say
,
Hee
had
used
these
meanes
in
vaine
;
for
,
before
hee
used
them
,
he
knew
at
least
(
you
will
not
deny
it
)
what
would
be
the
issue
;
and
no
wise
man
,
I
think
,
will
set
himselfe
to
doe
that
which
hee
knowes
will
prove
vaine
,
in
respect
of
the
end
intended
by
him
.
But
Jer.
10.
30.
the
Lord
saith
thus
,
I
have
smitten
your
children
in
vaine
,
they
have
received
no
correction
;
and
this
plainly
argueth
(
as
you
say
)
his
first
and
chiefest
intent
was
to
heale
,
and
not
to
harden
.
It
is
true
,
upon
a
superficiall
scanning
of
the
place
,
it
seemeth
that
God
intended
to
heale
them
;
but
of
any
comparison
made
between
two
ends
intended
,
the
one
chiefly
,
the
other
secondarily
,
not
the
least
glympse
of
evidence
.
But
I
deny
that
hee
intended
healing
at
all
in
this
case
;
for
,
if
hee
did
,
that
being
his
owne
worke
,
why
did
hee
not
heale
them
?
Will
you
say
,
Because
they
would
not
receive
instruction
,
but
went
after
the
way
of
their
own
hearts
still
?
This
is
a
vaine
answer
;
for
this
is
no
impediment
unto
God
;
as
I
prove
first
by
cleare
evidence
of
Scripture
,
Esay
57.
17.
I
have
smitten
him
,
and
yet
hee
went
after
the
way
of
his
heart
;
neverthelesse
mark
what
followes
,
I
have
seen
his
wayes
,
and
I
will
heal
them
.
Secondly
,
by
cleare
demonstration
of
reason
;
to
heale
them
,
is
to
bring
them
to
repentance
:
Now
,
will
you
say
that
God
is
ready
to
performe
this
,
provided
that
they
doe
repent
?
If
they
repent
already
,
what
need
is
there
of
Gods
grace
to
bring
them
to
repentance
?
and
what
is
it
to
prerequire
repentance
on
mans
part
,
to
this
end
that
God
may
give
them
repentance
?
as
if
man
must
first
repent
,
and
then
God
will
give
him
repentance
.
But
some
will
say
,
What
then
is
the
meaning
of
the
Lord
,
saying
,
I
have
smitten
your
children
in
vaine
,
they
have
received
no
correction
?
I
answer
,
we
are
to
conceive
Gods
corrections
to
tend
to
this
,
according
to
that
of
Peter
,
knowing
that
the
long-suffering
of
the
Lord
is
salvation
:
or
,
God
speakes
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
of
earthly
parents
,
seeking
their
childrens
amendment
by
correction
,
but
not
obtaining
it
.
And
this
being
an
end
of
correction
in
Gods
children
;
in
the
wicked
this
end
is
not
obtained
.
And
what
difference
is
there
between
meanes
naturall
and
meanes
morall
,
but
this
,
meanes
naturall
have
power
to
effect
their
ends
,
meanes
morall
are
to
admonish
morall
agents
of
their
duty
to
doe
this
or
that
?
and
so
the
ends
of
Gods
punishment
is
,
that
by
them
wee
should
learne
to
amend
our
lives
;
as
is
signified
in
the
Collects
of
our
Church
.
In
a
word
,
naturall
means
tend
to
ends
that
shall
be
thereupon
;
morall
means
tend
to
ends
that
should
be
;
and
each
are
usually
said
to
be
in
vaine
,
when
the
end
,
according
to
each
kind
,
is
not
obtained
.
God
sent
his
Sonne
into
the
world
,
not
that
hee
should
condemne
the
world
,
but
that
the
world
should
be
saved
by
him
.
Most
true
;
for
hee
sent
his
Son
into
the
world
,
to
dye
for
the
world
;
and
to
dye
for
them
is
to
save
them
,
and
not
to
condemne
them
.
But
,
for
whom
did
hee
send
his
Sonne
into
the
world
,
to
dye
?
Surely
,
for
the
world
of
Elect
;
even
for
those
whom
God
the
Father
had
given
him
:
Thou
hast
given
him
power
over
all
flesh
,
that
hee
should
give
eternall
life
to
all
them
that
thou
hast
given
him
,
Joh.
17.
2.
And
if
wee
consider
the
world
,
in
distinction
from
those
whom
God
hath
given
him
,
hee
plainly
professeth
,
that
as
hee
did
not
pray
for
them
,
Joh.
17.
9.
so
hee
did
not
sanctifie
himselfe
for
them
,
Verse
19.
that
is
,
offer
himselfe
up
upon
the
Crosse
;
as
Maldonate
acknowledgeth
to
be
the
joynt
interpretation
of
all
the
Fathers
whom
hee
had
read
:
And
your selfe
have
but
earst
confessed
,
that
God
did
not
(
Joh.
3.
17.
)
give
the
world
unto
Christ
,
by
him
of
grace
to
be
bought
(
or
brought
)
unto
salvation
.
Undoubtedly
,
hee
sent
not
Christ
into
the
world
at
all
to
procure
any
mans
condemnation
:
neither
doth
Christ
procure
any
mans
condemnation
;
although
infidelity
and
disobedience
to
the
word
of
Christ
procures
the
condemnation
of
many
.
And
I
wonder
what
moved
you
so
to
speake
,
as
to
imply
it
was
Gods
intent
(
though
not
chiefe
intent
)
to
send
Christ
into
the
world
to
procure
the
condemnation
of
any
.
At
length
wee
are
come
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
point
controverted
between
us
,
in
the
words
following
;
If
they
should
plead
their
condemnation
to
be
unjust
,
for
unbeleefe
,
because
they
were
not
able
to
beleeve
,
Ver.
18.
our
Saviour
answers
by
a
reasonable
prevention
,
ver.
19.
This
is
their
condemnation
,
viz.
the
just
cause
of
their
condemnation
,
that
when
light
came
into
the
world
,
men
loved
darknesse
rather
than
light
;
men
chose
rather
to
cleave
to
their
sinfull
estates
,
and
wayes
of
darknesse
,
than
to
follow
the
light
of
the
means
of
grace
,
which
might
have
brought
them
on
to
beleeve
in
Christ
.
First
,
let
us
consider
the
Text
it selfe
,
then
your
interpretation
and
accommodation
thereof
.
Our
Saviour
doth
plainly
derive
the
cause
of
their
unbeleefe
,
or
disapprobation
of
the
Gospel
,
signified
in
these
words
,
They
loved
darknesse
rather
than
light
;
I
say
,
the
cause
of
this
our
Saviour
referres
to
their
workes
of
darknesse
,
expressed
in
these
words
,
Because
their
deeds
were
evill
.
The
full
meaning
whereof
,
I
take
to
be
this
;
The
workes
wherein
they
delight
are
evill
;
that
is
,
workes
of
darknesse
;
and
therefore
no
marvell
if
they
hate
the
light
,
and
preferre
darknesse
before
it
:
—
Pulchra
Lavernae
,
Da
mihi
fallere
,
da
justum
sanctumque
videri
.
Noctem
peccatis
,
&
fraudibus
objice
nubem
.
But
give
mee
leave
to
make
an
honest
motion
:
As
it
becomes
us
to
take
notice
of
this
cause
mentioned
here
,
so
it
becomes
us
nothing
lesse
to
take
notice
of
other
causes
mentioned
in
other
places
.
Now
,
another
cause
of
unbeleefe
is
mentioned
Joh.
5.
44.
and
that
of
the
same
generall
nature
with
this
,
but
expressed
in
more
speciall
manner
by
our
Saviour
,
thus
,
How
can
yee
beleeve
,
which
receive
honour
one
of
another
,
and
seeke
not
the
honour
that
cometh
from
God
onely
?
Yet
this
is
not
all
the
cause
of
unbeleefe
which
the
Scripture
commends
unto
us
;
for
the
Apostle
also
takes
notice
of
Sathans
illusions
,
in
this
worke
of
unbeleefe
,
2
Cor.
4.
3
,
4.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
:
Whose
eyes
the
God
of
this
world
hath
blinded
,
&c.
And
because
it
is
in
the
power
of
God
to
correct
this
delight
wee
take
in
evill
workes
,
and
to
deliver
us
from
the
illusions
of
Sathan
,
if
it
please
him
to
shew
such
mercy
towards
us
;
and
when
he
doth
not
,
he
is
said
to
harden
us
;
The
hand
of
God
in
this
our
Saviour
takes
,
notice
of
,
as
the
cause
of
unbeleefe
in
man
,
Joh.
12.
39
,
40.
Therefore
they
could
not
beleeve
,
because
Esaias
saith
againe
,
Hee
hath
blinded
their
eyes
,
and
hardened
their
heart
,
that
they
should
not
see
with
their
eyes
,
and
understand
with
their
heart
,
and
be
converted
,
and
I
should
heale
them
.
Like
as
Moses
of
old
told
the
Jewes
,
saying
,
Deut.
29.
2
,
3.
Yee
have
seen
all
that
the
Lord
did
before
your
eyes
in
the
land
of
Egypt
unto
Pharaoh
,
and
unto
all
his
servants
,
and
unto
all
his
land
:
The
great
temptations
which
thine
eyes
have
seen
,
the
signes
,
and
those
great
miracles
:
Ver.
4.
Yet
the
Lord
hath
not
given
you
an
heart
to
perceive
,
and
eyes
to
see
,
and
eares
to
heare
,
unto
this
day
.
And
this
hee
doth
even
then
when
his
purpose
was
to
reprove
them
for
their
naturall
incorrigiblenesse
;
for
men
sinne
never
the
lesse
obstinately
,
because
God
denyes
them
grace
,
but
rather
so
much
the
more
obstinately
;
because
(
as
Austin
well
saith
)
Libertas
sine
gratia
non
est
libertas
,
sed
contumacia
:
and
,
consequently
,
they
are
never
a
whit
the
lesse
faulty
,
though
it
be
not
in
their
power
to
correct
that
corruption
of
their
hearts
,
whence
this
faultinesse
proceeds
.
And
hereupon
the
Apostle
gives
way
to
the
same
objection
,
in
effect
,
which
you
propose
;
for
,
having
concluded
that
God
hath
mercy
on
whom
hee
will
,
and
whom
hee
will
hee
hardeneth
,
hee
gives
place
to
such
an
objection
;
Thou
wilt
say
then
,
Why
doth
hee
yet
complaine
?
for
who
hath
resisted
his
will
?
and
answers
it
not
as
our
Saviour
doth
;
for
our
Saviour
proposed
no
such
objection
to
be
answered
,
as
you
feigne
,
the
Apostle
doth
plainly
,
and
in
expresse
termes
.
Our
Saviour
discovers
the
immediate
cause
of
unbeleefe
,
to
wit
,
because
their
hearts
were
set
on
evill
;
as
it
was
sometimes
with
the
Colossians
,
Col.
1.
21.
yet
because
it
was
not
in
their
power
to
change
their
hearts
,
but
God
alone
;
who
will
change
them
,
through
mercy
,
in
whom
hee
will
;
and
will
not
change
them
in
others
,
but
harden
them
.
Hereupon
the
Apostle
gives
way
to
an
objection
,
in
a
matter
more
sublime
than
yours
,
as
before
mentioned
,
and
answers
it
in
this
manner
,
O
man
,
who
art
thou
that
disputest
with
God
?
Shall
the
thing
formed
say
to
him
that
formed
it
,
Why
hast
thou
made
mee
thus
?
Hath
not
the
Potter
power
,
&c.
which
is
an
answer
to
such
a
question
as
this
,
Why
doth
God
complaine
of
us
for
that
which
proceeds
from
the
hardnesse
of
our
hearts
,
which
God
alone
can
cure
,
but
will
not
;
but
rather
,
by
denying
us
mercy
,
continues
to
harden
us
?
But
now
,
let
us
consider
the
interpretation
and
accommodation
of
this
place
,
to
the
plea
devised
by
you
:
The
reason
,
you
say
,
why
men
loved
darknesse
rather
than
light
,
is
,
because
men
chose
rather
to
cleave
to
their
sinfull
estates
,
and
wayes
of
darknesse
,
than
to
follow
the
light
of
the
meanes
of
grace
,
which
might
have
brought
them
on
to
beleeve
in
Christ
.
It
is
great
pity
that
by
our
owne
phrasiologies
wee
should
raise
unto
our selves
a
mist
,
whereby
wee
should
be
the
more
unable
to
discerne
the
truth
of
God
.
Suppose
the
Paraphrase
were
both
sound
in
it selfe
,
and
congruous
to
the
Text
;
yet
give
way
,
I
pray
,
to
such
a
question
in
the
second
place
,
What
was
the
reason
that
they
chose
rather
to
cleave
to
their
sinfull
estates
,
and
wayes
of
darknesse
,
than
to
follow
the
light
of
the
meanes
of
grace
?
If
you
answer
any
thing
but
that
of
our
Saviour
,
Joh.
12.
39.
Therefore
they
could
not
beleeve
,
because
Esaias
saith
againe
,
Hee
hath
blinded
their
eyes
,
and
hardned
their
heart
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
heart
,
and
should
be
converted
,
and
I
should
heal
them
;
I
will
not
cease
to
pursue
you
,
untill
you
come
to
this
;
and
withall
,
put
you
to
give
a
reason
,
why
you
should
not
take
hold
of
this
answer
of
our
Saviour
Joh.
12.
39.
as
of
that
Joh.
3.
19.
especially
,
considering
that
if
a
question
were
moved
,
Why
some
chose
rather
to
follow
the
light
of
the
meanes
of
grace
,
than
to
cleave
to
their
sinfull
estates
,
and
wayes
of
darknesse
?
I
doubt
not
but
you
would
forth
with
answer
,
Because
God
had
mercy
on
them
,
and
gave
them
hearts
to
know
Christ
,
and
to
beleeve
in
him
,
1
Joh.
5.
20.
Phil.
1.
29.
And
seeing
God
doth
not
shew
the
like
favour
to
others
,
to
shew
them
the
like
mercy
,
which
is
,
in
Scripture
phrase
,
to
harden
,
Rom.
9.
18.
and
Rom.
11.
7.
or
,
not
to
give
hearts
to
perceive
,
and
eyes
to
see
,
and
eares
to
heare
,
Deut.
29.
4.
why
should
wee
not
say
plainly
,
that
whereas
the
one
takes
a
right
way
,
it
is
because
God
shewes
mercy
towards
them
,
to
give
them
so
much
grace
;
and
whereas
the
other
takes
not
the
right
,
but
the
wrong
way
,
it
is
because
God
hardens
them
,
in
denying
the
like
mercy
and
grace
to
them
?
like
as
our
Saviour
expresly
signifieth
also
,
Joh.
8.
47.
Hee
that
is
of
God
heareth
Gods
words
;
yee
therefore
heare
them
not
,
because
yee
are
not
of
God
.
But
if
any
man
shall
inquire
,
What
then
moved
our
Saviour
to
give
this
reason
why
men
loved
darknesse
rather
than
light
,
to
wit
,
this
,
because
their
deeds
were
evill
?
I
answer
,
hee
gives
the
immediate
cause
why
they
loved
not
the
light
;
that
is
,
they
had
no
mind
to
heare
the
doctrine
of
our
Saviour
:
and
that
was
,
in
respect
of
the
convincing
nature
of
it
,
and
therein
,
like
unto
light
,
which
makes
every
thing
to
appeare
and
be
manifest
,
according
to
its
proper
hiew
;
whereas
in
darknesse
all
things
are
confounded
;
according
to
that
Ephes.
5.
13.
Now
they
who
brought
ill
consciences
along
with
them
,
no
marvell
if
they
were
quickly
weary
of
our
Saviours
company
:
A
pregnant
example
whereof
wee
have
Joh.
8.
7.
For
when
our
Saviour
said
unto
them
who
brought
unto
him
a
woman
taken
in
adultery
,
Let
him
that
is
among
you
without
sinne
cast
the
first
stone
at
her
.
Ver.
9.
When
they
heard
this
,
being
accused
by
their
owne
conscience
,
they
went
out
one
by
one
,
beginning
at
the
eldest
,
even
to
the
last
.
So
that
,
indeed
,
the
reason
given
by
our
Saviour
Joh.
3.
19.
is
not
so
much
a
reason
why
they
beleeved
not
,
as
why
they
liked
not
to
heare
him
.
Many
did
endure
the
hearing
of
him
,
yet
were
not
brought
to
beleeve
in
him
.
Austin
sometimes
proposed
such
a
question
as
this
;
Why
doe
not
men
doe
this
or
that
?
As
for
example
,
Why
doe
they
not
facere
quod
justum
est
?
and
hee
answers
,
Quia
nolunt
.
But
if
you
aske
mee
,
Quare
nolunt
?
Imus
in
longum
,
saith
Austin
.
Yet
,
sine
prejudicio
diligentioris
inquisitionis
,
hee
takes
upon
him
to
answer
it
thus
,
Vel
quia
latet
,
vel
quia
non
delectat
.
But
marke
what
hee
brings
in
upon
the
back
of
this
;
Sed
ut
innotescat
quod
latebat
,
&
suave
fiat
quod
minime
delectabat
,
gratia
Dei
est
quae
hominum
adjuvat
voluntates
.
But
the
face
of
your
discourse
tends
to
this
,
as
if
you
were
of
opinion
,
that
every
naturall
man
hath
so
sufficient
grace
,
as
to
choose
to
follow
the
light
of
the
meanes
of
grace
,
rather
than
to
cleave
to
his
sinfull
estate
,
and
wayes
of
darknesse
:
and
that
not
onely
if
hee
will
,
for
if
hee
will
,
the
greatest
part
of
the
worke
is
done
already
;
but
that
his
will
is
indifferently
of
it self
inclinable
to
the
one
as
well
as
to
the
other
:
which
is
so
dangerous
an
opinion
,
and
so
opposite
to
the
doctrine
of
Gods
word
,
representing
the
miserable
corruption
of
mans
heart
,
and
the
peculiar
power
of
Gods
regenerating
grace
,
that
you
are
loath
to
breake
out
in
plaine
termes
to
professe
as
much
.
Lastly
,
whereas
you
say
,
The
light
of
the
meanes
of
grace
,
had
it
been
followed
,
might
have
brought
them
to
beleeve
in
Christ
;
You
will
not
say
,
upon
the
following
hereof
they
had
been
brought
,
but
they
might
have
beene
brought
to
beleeve
.
By
following
the
light
of
the
meanes
of
grace
,
I
understand
a
continuing
to
heare
the
word
of
God
:
Now
,
it
is
well
knowne
that
many
,
nay
most
,
in
all
probability
,
though
they
continue
all
their
dayes
to
be
hearers
;
yet
,
as
the
Apostle
speakes
of
some
,
so
may
wee
say
of
them
,
They
are
ever
learning
,
and
never
come
to
the
knowledge
,
at
least
to
any
saving
knowledge
,
of
the
truth
.
On
the
contrary
,
Saul
persecuting
the
Church
of
God
,
even
in
the
way
,
marching
furiously
,
Jehu
like
,
against
the
Professors
of
the
Gospel
,
it
pleased
God
to
call
him
,
and
convert
him
.
Wee
know
,
saith
Austin
,
that
God
hath
converted
the
wills
of
men
,
not
onely
aversas
à
verae
side
,
sed
&
adversas
verae
sidei
.
So
that
even
opposition
to
grace
God
can
cure
,
if
it
please
him
;
and
regenerate
a
man
to
bring
him
to
faith
and
repentance
,
if
it
please
him
;
and
if
hee
doth
not
,
certainly
the
reasons
can
be
no
other
,
then
because
hee
will
not
;
and
that
to
his
owne
glorious
ends
,
which
is
reason
enough
for
the
Creator
to
doe
what
hee
will
;
his
wisedome
in
referring
all
to
congruous
ends
,
being
his
justice
;
as
Aquinas
acknowledgeth
.
Christ
was
willing
and
earnest
to
gather
Jerusalem
under
his
wings
;
and
no
marvell
,
hee
was
bound
to
doe
all
hee
could
,
as
the
Minister
of
Circumcision
,
to
save
his
brethren
;
for
hee
was
made
under
the
Law
,
and
was
bound
to
love
not
onely
his
brethren
,
but
his
enemies
also
,
as
well
as
wee
are
bound
to
shew
the
like
love
to
all
:
But
to
inferre
here-hence
,
that
therefore
it
was
the
will
of
God
to
have
healed
and
saved
that
part
of
Jerusalem
that
would
not
,
is
a
liberty
which
affection
to
a
cause
may
take
,
but
no
reason
doth
justifie
it
.
Like
as
our
Saviour
in
his
ministery
,
so
the
Prophets
in
theirs
,
desired
to
doe
as
much
good
as
they
could
to
all
:
but
here-hence
it
followeth
not
,
that
it
was
the
will
of
God
to
convert
all
whom
the
Prophets
desired
to
convert
.
And
as
our
Saviour
by
his
teares
,
so
the
Prophets
by
their
teares
,
did
manifest
their
desire
to
bring
them
to
repentance
,
carrying
thoughts
of
peace
towards
them
,
that
is
generall
,
and
therefore
ambiguous
;
and
to
what
specialty
you
doe
referre
it
,
I
know
not
:
Yet
,
according
to
the
Scripture
sense
thereof
,
it
is
nothing
correspondent
to
your
opinion
.
For
Gods
thoughts
of
peace
,
in
Scripture
phrase
,
towards
his
people
,
consist
not
onely
in
affording
meanes
,
but
in
making
them
effectuall
also
to
the
procuring
of
such
a
gracious
disposition
in
his
people
,
as
to
make
them
fit
for
the
mercies
which
God
hath
resolved
to
conferre
upon
them
;
as
Jer.
29.
10.
But
thus
saith
the
Lord
,
That
after
seventy
years
be
accomplished
at
Babel
,
I
will
visit
you
,
and
performe
my
good
promise
towards
you
,
and
cause
you
to
returne
to
this
place
.
Verse
11.
For
I
know
the
thoughts
that
I
have
thought
towards
you
,
saith
the
Lord
,
even
the
thoughts
of
peace
,
and
not
of
trouble
,
to
give
you
an
end
,
and
your
hope
.
Verse
12.
Then
shall
yee
cry
unto
mee
,
and
yee
shall
goe
and
pray
unto
me
,
and
I
will
heare
you
.
Ver.
13.
And
yee
shall
seek
me
,
and
find
me
,
because
yee
shall
seek
me
with
all
your
heart
.
Ver.
14.
And
I
will
be
found
of
you
,
saith
the
Lord
,
and
I
will
turne
your
captivity
.
And
as
for
the
former
phrase
,
in
saying
,
It
was
the
will
of
God
to
have
healed
them
:
In
proportion
to
the
place
now
alledged
out
of
Jeremy
,
it
may
be
granted
,
that
God
would
have
healed
them
;
to
wit
,
in
case
they
would
have
converted
unto
God
with
all
their
heart
,
and
with
all
their
soule
;
as
our
Saviour
signifies
,
Joh.
12.
40.
and
that
out
of
Esay
6.
and
like
as
God
himselfe
expresly
professeth
,
Deut.
4.
29.
If
from
thence
thou
shalt
seek
the
Lord
thy
God
,
thou
shalt
find
him
,
if
thou
seek
him
with
all
thine
heart
,
and
with
all
thy
soule
.
But
is
it
,
thinke
you
,
in
any
unregenerate
mans
power
to
seek
God
with
all
their
heart
,
and
with
all
their
soule
?
I
thinke
this
is
no
more
in
the
power
of
a
man
unregenerate
,
than
it
is
in
his
power
to
love
the
Lord
his
God
with
all
his
heart
,
and
with
all
his
soule
:
Now
this
is
expresly
attributed
to
the
circumcision
of
the
heart
wrought
by
God
,
Deut.
30.
6.
When
you
adde
,
that
the
will
of
God
is
,
the
world
of
unbeleevers
shall
not
be
shut
out
from
Christ
,
if
they
shut
not
out
themselves
through
unbeleefe
:
This
assertion
of
yours
is
such
as
no
man
,
that
I
know
,
denyes
:
And
it
is
as
true
of
the
Elect
as
of
the
Reprobate
;
namely
,
that
they
should
be
utterly
shut
out
of
Christ
,
if
they
should
shut
out
themselves
by
small
unbeleefe
;
for
,
undoubtedly
,
the
word
of
God
is
true
,
that
saith
,
Whosoever
beleeveth
,
shall
be
saved
;
whosoever
beleeveth
not
,
shall
be
damned
.
But
lest
we
should
seeme
to
be
pleased
with
our
owne
errors
,
let
us
speake
distinctly
,
and
keep
our selves
from
confusion
:
To
be
shut
out
of
Christ
,
is
,
to
be
shut
off
from
some
benefit
that
is
to
be
obtained
by
Christ
.
Now
,
if
wee
speake
of
the
benefit
of
forgivenesse
of
sinnes
,
and
of
salvation
;
the
truth
is
plaine
and
distinct
,
that
no
man
is
bereaved
of
salvation
and
forgiveness
of
sinnes
by
Christ
,
but
through
unbeleefe
;
and
whosoever
beleeveth
not
,
is
excluded
from
pardon
and
salvation
by
Christ
.
But
is
there
no
other
benefit
wee
obtaine
by
Christ
,
besides
forgivenesse
of
sinnes
and
salvation
?
What
thinke
you
of
the
gift
of
faith
and
repentance
?
are
not
those
spirituall
blessings
which
wee
obtaine
in
Christ
,
and
for
Christs
sake
?
Ephes.
1.
3.
If
it
be
so
,
I
pray
consider
,
Is
it
handsome
to
say
,
that
none
is
shut
off
from
the
gift
of
faith
,
but
through
unbeleefe
?
Certainly
,
unbeleefe
is
no
tolerable
cause
why
God
should
deny
them
the
gift
of
faith
,
seeing
all
are
in
anbeleefe
till
God
bestowes
upon
them
the
gift
of
faith
;
neither
can
it
be
expected
a
man
should
beleeve
,
till
God
gives
him
the
gift
of
faith
,
if
so
be
faith
be
indeed
the
gift
of
God
,
and
not
the
work
of
mans
free-will
without
any
gift
of
God
.
As
for
your
discourse
,
though
it
tends
to
a
conclusion
,
which
,
rightly
understood
,
no
man
denyes
in
one
sense
;
nor
will
any
wise
man
affirme
in
another
sense
:
I
thinke
fit
to
consider
that
also
.
The
Spirit
,
you
say
,
convinceth
the
world
of
sinne
,
because
they
beleeved
not
in
Christ
;
but
the
Spirit
of
God
moveth
to
nothing
,
but
what
hee
knoweth
to
be
according
to
the
will
of
God
.
Let
all
this
be
granted
;
yet
nothing
followeth
here-hence
but
that
it
was
the
will
of
God
that
the
world
should
be
convinced
of
sinne
,
in
not
beleeving
in
Christ
;
which
no
intelligent
man
will
deny
.
But
yet
,
by
your
leave
,
it
is
no
good
consequence
to
inferre
here-hence
,
that
,
therefore
it
is
the
will
of
God
that
the
world
of
unbeleevers
shall
not
be
shut
out
from
Christ
,
if
they
shut
not
out
themselves
by
unbeleefe
.
Therefore
,
we
grant
both
the
antecedent
and
the
consequent
:
yet
,
by
the
way
,
as
touching
that
which
you
affirme
,
that
God
sent
his
Spirit
to
convince
the
world
of
sinne
,
because
they
beleeve
not
in
Christ
;
this
is
a
truth
,
wee
confesse
;
but
,
perhaps
,
wee
may
be
to
seeke
of
the
right
accommodation
hereof
:
for
,
where
is
the
world
convinced
of
sinne
,
in
not
beleeving
in
Christ
?
or
,
to
whom
?
I
grant
,
to
all
beleevers
the
world
of
unbeleevers
is
by
the
Spirit
of
God
convinced
of
sinne
,
in
not
beleeving
in
Christ
;
but
are
they
convinced
hereof
to
themselves
,
and
in
their
owne
consciences
?
I
grant
this
also
,
as
often
as
it
pleaseth
God
to
convert
them
by
the
power
of
his
Spirit
;
then
they
are
convicted
of
the
sinfull
nature
of
their
owne
unbeleefe
:
Yet
be
it
granted
,
that
an
unbeleever
continuing
in
unbeleefe
may
be
,
and
is
,
sometimes
convicted
of
the
sinfull
nature
of
his
unbeleefe
;
because
the
Apostle
saith
of
an
heretique
,
that
hee
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
yet
,
that
is
not
till
after
one
and
another
admonition
:
neverthelesse
,
this
makes
nothing
for
you
,
unlesse
you
maintain
that
Gods
Spirit
convicts
them
also
of
this
,
that
it
is
in
their
power
to
beleeve
;
which
power
of
beleeving
you
seeme
to
attribute
to
a
man
unregenerate
,
though
you
are
loath
to
speake
plainly
,
in
expressing
so
much
.
And
you
seem
to
intimate
such
an
Argument
as
this
;
They
sinne
in
not
beleeving
;
therefore
it
is
in
their
power
to
beleeve
:
But
you
may
as
well
inferre
,
that
wee
sinne
in
not
keeping
Gods
Law
;
therefore
it
is
in
our
power
to
keep
it
.
Or
,
if
you
dispute
thus
,
The
world
is
convicted
of
sinne
in
not
beleeving
;
therefore
they
have
power
to
beleeve
:
You
may
as
well
dispute
thus
;
The
regenerate
are
convicted
that
they
sinne
,
in
that
their
flesh
lusteth
against
the
Spirit
;
therefore
it
is
in
their
power
to
keep
the
flesh
from
lusting
against
the
Spirit
.
Besides
,
when
men
quench
the
motions
of
the
Spirit
,
and
persecute
the
Ministers
of
the
word
,
how
can
they
be
said
,
in
so
doing
,
to
resist
the
Holy
Ghost
,
if
the
Holy
Ghost
went
not
about
such
a
worke
,
as
to
bring
them
to
Christ
,
and
to
life
by
him
?
Could
they
be
said
to
resist
the
Holy
Ghost
,
if
the
workes
of
the
Holy
Ghost
had
never
striven
with
them
to
worke
this
worke
in
them
?
Thus
then
you
see
,
those
three
that
beare
witnesse
in
heaven
,
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
they
all
from
heaven
beare
witnesse
of
this
point
in
hand
,
concerning
the
truth
hereof
:
The
Father
,
by
the
end
of
the
creation
of
his
workes
and
providence
;
the
Sonne
,
by
his
end
of
enlightening
the
world
,
and
of
his
coming
into
it
to
dye
for
it
;
the
Holy
Ghost
,
by
his
inward
wrestling
in
the
hearts
of
men
,
doe
all
of
them
really
proclaime
,
that
it
is
the
will
and
good
pleasure
of
God
,
as
to
save
the
Elect
,
not
according
to
their
owne
workes
,
but
his
grace
;
so
likewise
to
save
the
world
of
mankind
,
if
their
workes
hinder
not
his
good
will
towards
them
.
Thus
you
see
also
a
sweet
harmony
between
the
Purpose
,
and
the
Covenant
or
Promise
,
and
the
Providence
of
God
:
This
Purpose
willeth
life
unto
the
world
,
upon
the
condition
of
their
obedience
and
repentance
:
the
Promise
,
in
the
Covenant
of
Workes
,
offereth
life
unto
them
likewise
upon
the
same
condition
:
the
Providence
of
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
provideth
and
applieth
severall
meanes
of
life
unto
the
world
,
upon
the
same
tearmes
.
And
there
is
in
every
godly
man
,
renewed
after
the
Image
of
God
,
a
just
concord
betwixt
his
Purpose
,
his
Covenant
or
Promise
,
and
his
Performance
:
So
is
there
here
the
like
in
God
.
You
may
read
what
Gods
purpose
is
toward
the
world
,
by
his
Covenant
made
with
the
world
;
and
you
may
see
both
what
his
Covenant
with
them
,
and
purpose
of
them
is
,
by
his
performance
and
axecution
of
them
both
,
in
his
actuall
providence
,
in
the
fulnesse
of
time
.
If
you
ask
how
God
may
be
said
to
purpose
any
thing
that
is
not
effectually
accomplished
?
I
answer
,
the
act
of
Gods
will
,
which
hee
is
pleased
to
put
forth
,
is
alwayes
accomplished
:
There
is
no
good
thing
possible
to
be
,
though
it
never
come
to
passe
,
(
as
that
all
men
should
in
all
things
obey
the
word
of
God
)
but
God
passeth
upon
it
some
act
of
his
will
;
hee
at
least
approveth
it
to
be
good
,
and
good
it
is
,
though
it
never
come
to
passe
:
This
act
is
not
disappointed
;
for
as
hee
will
prove
it
,
so
likewise
doth
hee
approve
it
.
Doth
God
command
this
or
that
good
duty
to
be
done
,
which
is
not
done
?
Yet
that
act
of
his
will
which
hee
puts
forth
is
done
:
as
hee
willed
to
command
it
,
so
hee
did
command
it
.
Doth
God
purpose
to
give
life
to
the
world
upon
condition
of
obedience
,
and
accordingly
give
means
to
help
them
to
the
performance
of
this
obedience
,
so
farre
as
it
is
meet
for
them
to
doe
?
Surely
God
performeth
it
on
his
part
,
although
men
performe
it
not
on
their
part
:
their
salvation
is
indeed
disappointed
,
but
not
Gods
will
;
who
never
willed
to
give
salvation
to
them
,
but
upon
that
condition
.
The
motions
of
the
Spirit
which
are
quenched
,
are
godly
motions
,
in
the
way
of
admonition
,
perswasion
,
exhortation
;
and
they
Who
hath
resisted
his
will
?
cui
nullum
humanum
resist
it
arbitrium
(
saith
Austin
;
)
for
,
ex
nolentibus
volentes
facit
.
Undoubtedly
,
morall
invitations
,
if
they
be
not
yeelded
unto
,
are
justly
said
to
be
resisted
,
to
what
end
soever
they
be
made
,
whether
to
convert
them
,
or
to
leave
them
without
excuse
;
even
such
an
excuse
as
Austin
speaks
of
,
when
hee
saith
,
Dicere
solet
humana
suporbia
,
Si
scissem
,
fecissem
.
I
see
no
reason
why
you
should
deny
the
Elect
to
be
saved
according
to
their
workes
;
our
Saviour
doth
manifest
,
Mat.
25.
that
they
are
so
:
Come
yee
blessed
of
my
Father
,
inherit
the
Kingdome
prepared
for
you
,
&c.
For
I
was
an
hungred
,
and
you
fed
mee
,
&c.
and
can
it
be
denyed
,
but
that
God
rewardeth
every
man
according
to
his
workes
?
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
saith
Paul
;
Henceforth
there
is
laid
up
for
mee
a
crown
of
righteousnesse
.
God
is
not
unrighteous
,
to
forget
the
labour
of
your
love
,
&c.
Looke
to
your selves
,
saith
John
,
that
wee
may
not
lose
the
things
that
wee
have
done
,
but
wee
may
receive
a
full
reward
.
Piscator
,
a
precise
Divine
,
spareth
not
to
professe
,
that
fides
is
causa
salutis
:
They
are
not
,
I
confesse
,
causa
meritoria
,
as
sinne
is
causa
damnationis
;
but
they
are
causae
dispositivae
,
according
to
the
Apostles
phrase
,
God
hath
made
us
meet
partakers
of
the
inheritance
of
the
Saints
in
light
.
Neither
doe
I
see
any
reason
why
you
should
oppose
grace
and
good
workes
,
in
the
point
of
salvation
,
howsoever
they
are
opposed
in
the
point
of
justification
:
The
place
you
point
unto
for
proofe
,
treats
not
of
the
salvation
of
glory
,
but
of
the
salvation
of
grace
,
consisting
in
effectuall
Gods
Purpose
willeth
life
to
the
world
,
upon
the
condition
of
their
obedience
and
repentance
,
it
would
manifestly
appeare
,
that
there
was
no
reason
to
distinguish
the
Elect
from
the
Reprobate
,
in
this
Purpose
of
God
,
seeing
it
equally
passeth
upon
them
both
.
For
,
undoubtedly
,
Gods
Purpose
is
not
to
give
the
Elect
life
,
but
upon
condition
of
their
obedience
and
repentance
.
And
likewise
,
his
Purpose
was
to
condemne
all
,
one
as
well
as
another
,
upon
the
condition
of
their
disobedience
and
unrepentance
.
But
,
had
you
dealt
thus
plainly
,
then
you
would
be
driven
to
acknowledge
another
decree
,
which
alone
puts
the
difference
between
the
Elect
and
the
Reprobate
;
and
that
is
,
the
decree
of
God
to
shew
mercy
,
in
giving
the
grace
of
obedience
and
repentance
unto
the
one
;
and
of
hardening
,
in
denying
the
grace
of
obedience
and
repentance
unto
the
other
.
But
this
plaine-dealing
had
utterly
marred
the
state
of
your
present
discourse
,
in
this
particular
.
Yet
,
to
touch
something
by
the
way
;
How
,
I
pray
,
doth
God
the
Father
,
by
the
end
of
the
Creation
of
his
workes
and
Providence
,
beare
witnesse
to
this
Point
,
that
it
is
the
will
and
good
pleasure
of
God
to
save
the
Elect
,
not
according
to
their
owne
workes
,
but
his
grace
?
Secondly
,
if
God
the
Sonne
died
for
the
whole
world
,
Reprobate
and
Elect
,
how
doth
this
testifie
that
onely
a
few
,
called
the
Elect
,
should
be
saved
by
Gods
grace
?
Is
there
any
greater
grace
than
the
grace
of
Redemption
by
the
bloud
of
Christ
,
which
is
both
of
a
satisfactory
nature
for
all
sinne
,
and
of
a
meritorious
nature
to
purchase
all
grace
and
all
glory
?
And
shall
not
God
deale
with
Christ
according
to
the
exigence
of
his
merits
and
satisfactions
?
whether
they
were
meritorious
and
satisfactory
so
farre
of
their
owne
nature
,
or
by
the
constitution
of
God
,
all
is
one
.
Last
of
all
,
as
touching
the
motions
of
the
Spirit
,
if
they
are
no
other
then
morall
invitations
,
they
tend
to
no
other
end
then
to
bring
all
men
alike
unto
salvation
,
in
case
they
are
obeyed
;
and
to
expose
all
alike
unto
condemnation
,
in
case
they
are
disobeyed
.
If
wee
speake
of
other
motions
making
the
former
effectuall
unto
obedience
and
repentance
,
these
being
found
onely
in
the
Elect
,
are
documents
of
Gods
will
and
purpose
to
save
them
to
whom
they
are
granted
;
and
as
manifest
a
document
,
that
Gods
will
and
purpose
is
not
to
save
them
to
whom
they
are
denyed
.
As
for
the
harmony
you
speake
of
,
between
Gods
Purpose
and
Covenant
,
herein
is
your
error
two-fold
:
First
,
in
that
you
apply
this
wholly
to
the
world
,
to
Reprobates
;
whereas
it
concernes
,
as
I
have
shewed
,
the
Elect
as
well
as
the
Reprobate
;
the
reason
whereof
is
,
because
it
respects
onely
the
collating
of
salvation
,
and
inflicting
of
condemnation
,
which
have
their
course
upon
condition
.
But
there
is
another
worke
of
Gods
Providence
,
concerning
the
giving
or
denying
of
grace
for
performing
the
condition
of
life
:
And
this
worke
is
not
performed
upon
any
condition
,
but
meerly
according
to
the
good
pleasure
of
God
,
in
shewing
mercy
to
whom
hee
will
,
and
hardening
whom
he
will
.
And
,
the
Purpose
of
God
for
the
execution
of
these
is
clearly
absolute
,
without
all
colour
of
condition
.
And
whereas
you
conceive
this
Purpose
of
God
,
thus
absolute
,
concernes
onely
the
Elect
,
that
is
your
second
error
:
For
,
God
doth
not
more
absolutely
grant
the
gift
of
obedience
and
repentance
unto
his
Elect
,
than
hee
doth
deny
it
unto
Reprobates
;
as
I
doubt
not
but
will
be
made
clearly
to
appeare
,
if
you
should
come
to
a
Collation
hereabout
.
But
I
doe
not
thinke
you
have
any
purpose
to
deale
upon
this
,
but
carry
your selfe
in
a
way
of
your
owne
,
not
exactly
considered
,
wherein
confusion
,
of
things
that
are
to
be
distinguished
,
doth
afford
you
the
best
service
.
As
for
the
third
,
which
this
harmony
you
speake
of
comprehends
,
to
wit
,
the
Providence
of
God
,
I
left
that
out
,
because
you
shape
to
your selfe
such
a
Providence
of
God
,
as
whereby
God
did
provide
for
all
men
,
in
all
ages
,
sufficient
meanes
of
grace
,
to
bring
them
to
obedience
and
repentance
:
which
seemes
to
be
the
opinion
of
the
Author
who
wrote
the
two
bookes
De
vocatione
Gentium
.
For
the
justification
of
which
conceit
,
though
Arminians
now-adayes
relye
much
upon
that
Author
,
in
this
particular
,
I
freely
confesse
,
I
know
no
reason
,
nor
colour
of
reason
.
As
for
the
comparison
you
make
between
a
godly
regenerate
man
and
God
,
you
might
as
well
have
shaped
it
betweene
many
an
honest
heathen
man
and
God
.
But
you
consider
not
a
most
momentous
difference
;
man
purposeth
to
doe
things
upon
conditions
,
the
performance
or
not
performance
whereof
he
is
not
able
to
fore-see
,
much
lesse
able
to
dispose
of
efficacy
to
performe
the
condition
to
whom
hee
will
,
and
to
deny
it
to
whom
hee
will
;
all
which
is
incident
unto
God
,
and
casts
us
necessarily
upon
the
acknowledgement
of
an
absolute
Purpose
in
God
to
performe
this
,
as
hee
thinkes
good
;
which
is
not
to
be
found
in
man
.
Againe
,
you
conceive
this
Purpose
and
Covenant
of
God
to
be
made
onely
with
the
world
,
who
will
never
performe
it
:
Man
enters
upon
no
such
Purposes
and
Covenants
;
but
rather
such
,
the
conditions
whereof
are
as
soon
performed
as
not
performed
.
And
I
wonder
you
should
swallow
this
comparison
,
as
exact
,
not
considering
the
foule
disproportion
that
is
found
therein
between
God
and
man
:
But
affection
to
our
owne
opinion
,
I
confesse
,
is
apt
to
abuse
us
,
and
make
us
take
notice
onely
of
that
which
makes
for
us
,
not
of
that
which
makes
much
more
against
us
.
As
for
the
Objection
here
inserted
,
in
the
Answer
whereunto
,
you
trouble
your selfe
not
a
little
,
you
might
well
have
spared
your
paines
,
and
answered
in
briefe
,
that
though
it
were
very
strange
that
any
thing
should
not
be
accomplished
which
God
doth
will
absolutely
;
yet
,
surely
,
it
is
nothing
strange
,
that
that
should
not
be
accomplished
which
God
doth
will
to
come
to
passe
onely
upon
a
condition
;
for
,
the
condition
failing
,
there
is
no
reason
why
wee
should
expect
the
accomplishment
thereof
.
And
such
is
the
will
of
God
which
here
you
propose
concerning
the
world
,
namely
,
in
willing
that
they
shall
be
saved
,
on
condition
of
their
obedience
and
repentance
;
damned
,
in
case
of
their
disobedience
and
impenitency
.
Yet
,
it
is
not
amisse
to
consider
what
you
let
fall
in
your
Answer
,
to
an
Objection
very
needlesse
,
and
which
no
wise
man
,
amongst
them
who
are
adverse
to
you
in
this
opinion
,
would
frame
;
That
act
of
Gods
will
(
you
say
)
which
it
pleaseth
God
to
put
forth
,
is
alwayes
accomplished
:
I
demand
then
,
as
touching
this
will
of
God
whereby
hee
wills
life
to
the
world
upon
their
obedience
and
repentance
,
whether
it
be
accomplished
or
no
?
If
it
be
,
then
it
is
accomplished
in
their
condemnation
;
for
,
certainly
,
it
is
not
accomplished
in
their
salvation
.
And
to
this
effect
,
I
presume
,
tends
your
answer
in
the
next
Section
.
That
which
followes
,
when
you
say
,
There
is
no
good
thing
possible
to
be
,
though
it
never
come
to
passe
,
(
as
that
all
men
in
all
things
should
obey
the
word
of
God
)
but
that
God
passeth
upon
it
some
act
of
his
will
;
This
,
I
say
,
is
nothing
to
the
purpose
;
and
that
for
two
reasons
:
First
,
because
it
proceeds
of
morall
good
;
whereas
the
object
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rising
from
the
consideration
of
God
willing
salvation
to
the
world
,
upon
their
obedience
and
repentance
,
had
not
its
course
of
good
morall
,
which
is
mans
duty
;
but
of
some
good
naturall
,
which
he
should
receive
by
way
of
reward
.
Secondly
,
accomplishment
of
a
thing
willed
,
consists
not
in
the
approving
of
it
,
but
in
bringing
of
it
to
passe
;
as
all
men
know
,
by
common
notion
.
When
as
you
say
,
as
touching
Bonum
,
that
God
as
hee
will
prove
it
,
so
hee
doth
approve
it
;
as
if
approving
of
it
were
for
the
present
,
and
proving
of
it
were
for
the
time
to
come
,
is
so
wilde
an
expression
,
that
I
cannot
comprehend
it
.
Wee
use
by
proving
a
thing
,
to
approve
it
as
good
;
and
not
first
approve
it
,
and
then
prove
it
.
As
little
to
the
purpose
is
that
which
followeth
,
as
when
you
say
,
When
God
commands
a
duty
,
his
will
of
command
is
accomplished
:
But
,
whereas
God
is
said
to
will
the
thing
that
hee
commands
,
here
ariseth
a
question
,
how
that
can
be
said
to
be
willed
by
God
,
which
most
commonly
is
not
accomplished
?
For
,
albeit
the
will
of
command
is
accomplished
,
by
the
commanding
of
this
or
that
,
yet
Gods
will
of
the
thing
commanded
seemes
not
to
be
accomplished
,
unlesse
the
thing
willed
by
God
be
sometimes
brought
to
passe
.
The
truth
is
,
your
opinion
seemes
to
be
,
That
God
not
onely
willeth
the
salvation
of
the
world
,
upon
the
condition
of
their
repentance
,
(
for
that
is
no
more
to
will
their
salvation
,
than
their
damnation
)
but
that
God
willeth
and
desireth
their
salvation
absolutely
,
in
as
much
as
hee
willeth
and
desireth
their
repentance
.
I
confesse
you
doe
not
in
expresse
termes
professe
as
much
;
namely
,
that
God
willeth
and
desireth
the
repentance
of
Reprobates
;
yet
hitherto
you
seeme
to
tend
,
in
this
discourse
of
yours
,
though
concerning
this
you
say
no
more
than
this
,
That
God
gives
meanes
to
help
them
to
the
performance
of
this
obedience
,
so
farre
as
is
meet
for
him
:
which
while
you
professe
,
I
doubt
you
understand
not
your
owne
meaning
;
and
therefore
no
marvell
if
others
doe
not
understand
it
:
For
,
how
farre
he
doth
help
them
,
you
expresse
in
a
very
uncertaine
manner
;
which
is
rather
to
conceale
,
than
to
discover
and
expresse
your
meaning
.
But
I
will
endeavour
to
bolt
it
out
.
These
meanes
you
speake
of
are
either
morall
onely
,
consisting
in
instructing
them
wherein
this
obedience
doth
consist
,
and
urging
them
by
perswasion
thereunto
;
or
,
in
affording
,
besides
this
,
some
efficacious
operation
of
Gods
Spirit
,
to
worke
them
to
this
obedience
.
Now
,
this
latter
cannot
be
your
meaning
;
for
if
this
were
afforded
them
,
their
obedience
,
certainly
,
would
be
wrought
:
but
the
world
,
of
whom
you
speake
,
doe
never
perform
this
obedience
.
Now
,
in
granting
the
other
,
there
is
not
so
much
evidence
of
Gods
will
that
they
shall
performe
this
obedience
,
as
by
the
denying
of
this
wee
have
evidence
,
that
his
will
is
not
that
they
shall
performe
this
obedience
.
Againe
,
in
respect
of
meanes
morall
,
can
any
be
saved
without
the
meanes
of
true
faith
and
true
repentance
?
I
thinke
you
will
not
say
they
can
:
Then
consider
,
have
all
men
sufficient
instruction
unto
the
performance
of
true
faith
and
true
repentance
?
How
will
you
be
able
to
make
this
good
?
Hand
over
head
,
you
say
,
God
gives
meanes
to
help
them
to
the
performance
of
this
obedience
,
so
farre
as
is
meet
for
him
to
doe
:
yet
,
I
am
perswaded
,
you
are
not
able
to
make
this
good
,
taking
it
according
to
the
confuse
generality
wherein
you
expresse
it
.
For
,
is
it
not
meet
for
God
to
afford
any
Nation
or
particular
persons
his
word
and
Gospel
,
as
well
as
it
is
meet
for
him
to
afford
it
us
?
Nay
,
is
it
not
as
meet
for
God
to
afford
any
other
person
both
the
outward
meanes
,
and
the
inward
efficacious
operation
of
his
holy
Spirit
,
to
worke
them
unto
faith
and
true
repentance
,
as
well
as
by
these
meanes
hee
hath
been
pleased
to
worke
us
hereunto
?
This
meetnesse
,
what
is
it
but
that
which
Schoolmen
call
,
Justitia
condecentiae
,
and
which
they
professe
doth
accompany
every
action
of
God
?
So
that
had
God
afforded
the
same
grace
to
others
which
hee
hath
afforded
unto
us
,
hee
had
carried
himselfe
therein
meetly
,
that
is
,
justly
,
justitia
condecentiae
.
Againe
,
had
hee
denyed
the
same
grace
to
us
which
hee
hath
denyed
unto
others
,
he
had
herein
also
carried
himselfe
meetly
,
or
decently
,
that
is
,
justly
,
justitia
condecentiae
.
I
am
sorry
to
observe
from
such
good
mens
pens
such
illusions
to
have
their
course
,
to
the
obscuring
of
the
grace
of
God
,
and
his
soveraignty
of
dispensing
it
to
whom
hee
will
.
This
very
ayre
I
find
breathed
forth
in
the
writings
of
others
,
and
it
seemes
to
mee
very
probable
,
that
they
have
derived
it
from
hence
.
Besides
,
to
cleare
this
point
more
fully
,
the
will
of
God
towards
the
world
is
put
forth
in
a
disjunct
axiome
;
viz.
either
to
give
life
unto
the
world
,
upon
the
condition
of
their
obedience
;
or
to
inflict
death
,
upon
the
condition
of
their
disobedience
.
Now
,
as
in
a
disjunct
axiome
the
whole
proportion
is
true
,
if
either
part
be
true
;
so
the
will
put
forth
in
a
disjunct
axiome
is
alwayes
accomplished
,
if
either
act
be
accomplished
.
But
if
it
be
objected
,
how
may
it
appeare
this
will
of
God
to
give
life
to
the
world
,
upon
condition
of
their
obedience
,
is
serious
and
not
pretended
;
since
if
hee
would
hee
is
able
to
give
them
such
hearts
as
would
cause
them
to
obey
him
?
I
answer
;
That
God
willeth
it
seriously
,
appeares
manifestly
by
the
declaration
of
his
will
already
mentioned
;
viz.
his
Oath
,
his
Covenant
,
yea
,
and
the
workes
of
each
Person
in
the
Trinity
,
tending
to
this
end
,
to
give
life
to
the
world
:
all
which
it
were
blasphemy
to
thinke
they
were
not
done
seriously
.
Doth
the
living
God
sweare
,
and
not
sweare
in
earnest
?
God
forbid
.
Doth
God
enter
into
Covenant
with
his
creature
,
and
intend
no
performance
of
promise
according
to
his
Covenant
?
farre
be
it
from
the
just
and
holy
God
to
doe
it
,
and
from
us
to
imagine
it
.
Shall
we
think
each
Person
in
the
Trinity
slighteth
the
worke
of
the
salvation
of
mankind
,
because
mankind
slighteth
to
worke
out
their
salvation
with
the
Trinity
?
But
,
besides
the
declaration
of
Gods
will
,
thus
seriously
expressed
,
I
produce
the
teares
of
our
Saviour
over
Jerusalem
,
lamenting
their
carelesse
neglect
of
the
day
of
their
peace
:
which
argued
,
not
onely
in
Christ
as
man
,
a
serious
compassion
of
their
affected
ignorance
and
misery
;
but
also
,
as
God
,
a
tender
consideration
of
their
peace
,
and
of
providing
the
meanes
for
it
.
Moreover
,
what
shall
wee
thinke
of
those
passionate
exclamations
?
Oh
,
that
there
were
in
this
people
an
heart
to
feare
mee
,
and
to
keep
my
commandements
alwayes
,
that
it
may
goe
well
with
them
,
and
with
their
children
for
ever
!
Oh
,
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
Oh
,
that
my
people
had
hearkened
unto
mee
,
and
that
Israel
had
walked
in
my
wayes
!
I
should
soon
have
subdued
their
enemies
,
and
turned
my
hand
against
their
adversaries
.
Do
not
all
these
speeches
expresse
an
earnest
and
serious
affection
in
God
,
as
concerning
the
conversion
and
salvation
of
this
people
,
whereof
sundry
died
in
their
sinnes
?
It
is
true
,
God
might
have
given
them
such
hearts
as
to
have
feared
and
obeyed
him
;
which
though
hee
did
not
,
yet
his
will
that
they
had
such
hearts
was
serious
still
.
To
cleare
it
by
a
comparison
:
The
father
of
the
family
hath
both
his
son
and
servant
dangerously
sick
of
the
stone
;
to
heale
them
both
,
the
father
useth
sundry
medicines
,
even
all
that
art
prescribeth
,
except
cutting
:
when
hee
seeth
no
other
remedy
,
he
perswades
them
both
to
suffer
cutting
,
to
save
their
lives
:
they
both
refuse
it
;
yet
his
sonne
hee
taketh
,
and
bindeth
him
hand
and
foot
,
and
causeth
him
to
endure
it
,
and
so
saveth
his
life
.
His
servant
also
hee
urgeth
with
many
vehement
inducements
,
to
submit
himselfe
to
the
same
remedy
;
but
if
a
servant
obstinately
refuse
,
hee
will
not
alwayes
strive
with
him
,
nor
enforce
him
to
such
breaking
and
renting
of
his
body
.
But
yet
,
did
not
his
Master
seriously
desire
his
healing
and
life
,
though
hee
did
not
proceed
to
the
cutting
asunder
of
his
flesh
,
which
hee
saw
his
servant
would
not
abide
to
heare
of
?
So
in
this
case
,
both
the
elect
and
men
of
this
world
are
dangerously
sicke
of
a
stony
heart
;
to
heale
both
sorts
the
Lord
useth
sundry
meanes
;
promises
,
judgements
,
threatnings
,
and
mercies
:
when
all
faile
,
hee
perswades
them
to
breake
their
hearts
and
the
stone
thereof
,
with
cutting
and
wounding
of
their
consciences
:
when
they
refuse
,
hee
draweth
them
both
;
the
one
with
his
almighty
power
,
the
other
with
the
cords
of
man
,
(
viz.
such
as
are
resistible
)
to
this
cutting
and
wounding
,
that
their
soules
might
live
:
and
the
elect
are
brought
to
yeeld
;
and
the
men
of
this
world
break
all
cords
asunder
,
and
cast
away
such
bonds
from
them
.
Shall
we
now
say
,
God
did
not
seriously
desire
the
healing
of
such
mens
hearts
,
because
hee
procured
not
to
bind
them
with
strong
cords
,
to
breake
them
with
such
woundings
as
they
will
not
abide
to
heare
of
?
Thus
having
laid
downe
the
grounds
of
my
judgement
touching
the
first
Point
,
That
there
is
a
will
and
purpose
in
God
for
to
reward
the
world
as
well
with
life
,
upon
condition
of
obedience
;
as
with
death
,
upon
condition
of
disobedience
;
I
come
now
to
the
grounds
of
the
second
Point
.
You
proceed
in
clearing
a
difficulty
devised
and
shaped
without
A
second
objection
you
propose
,
in
the
second
place
,
the
solution
whereof
you
seeme
to
travell
with
,
much
more
than
of
the
former
:
and
yet
the
objection
is
altogether
as
causelesse
,
and
without
all
just
ground
,
as
the
former
.
I
have
now
been
something
more
than
ordinarily
conversant
in
these
Controversies
,
for
the
space
of
seventeen
yeares
;
I
never
yet
met
with
any
of
our
Divines
,
or
any
other
,
that
made
any
question
whether
Gods
will
,
being
granted
to
passe
on
any
object
,
were
serious
yea
or
no
:
I
should
thinke
,
there
is
no
intelligent
man
living
that
makes
any
doubt
of
this
;
but
puts
it
rather
out
of
all
question
,
that
whatsoever
God
wills
,
hee
wills
it
seriously
.
I
confesse
,
the
Arminians
doe
usually
obtrude
some
such
things
on
our
Divines
,
yet
not
altogether
such
;
for
they
doe
not
obtrude
upon
us
,
as
if
wee
said
,
God
doth
not
will
seriously
that
which
hee
willeth
;
but
rather
,
that
hee
doth
not
seriously
exhort
and
admonish
all
those
whom
hee
doth
admonish
to
beleeve
and
repent
:
as
if
hee
made
shew
onely
of
desiring
their
obedience
and
salvation
,
when
indeed
hee
doth
not
.
Yet
,
you
seeme
to
sweat
not
a
little
in
debellating
this
man
of
straw
.
Upon
these
termes
I
might
easily
dispatch
my selfe
of
all
further
trouble
,
in
examining
your
elaborate
Answer
to
so
causelesse
an
Objection
:
but
I
will
not
;
for
it
may
be
you
insperse
something
by
the
way
of
opposition
to
that
which
you
doe
professe
;
which
is
this
,
That
God
doth
not
at
all
will
the
obedience
and
repentance
of
any
but
those
who
are
his
Elect.
And
I
would
not
pretermit
any
evidence
you
bring
to
countenance
your
cause
,
in
opposition
to
our
Tenent
,
unanswered
.
That
Gods
Oath
,
or
Covenant
,
or
the
workes
of
any
Person
in
the
Trinity
tends
to
the
end
by
you
mentioned
,
namely
,
to
give
life
to
the
world
;
is
utterly
untrue
.
Likewise
,
it
is
utterly
untrue
,
that
you
have
hitherunto
proved
any
such
thing
;
For
,
that
which
you
here
deliver
as
Gods
end
in
giving
life
,
is
proposed
simply
and
absolutely
;
but
that
which
hitherunto
you
have
endeavoured
to
prove
,
is
onely
this
,
that
Gods
will
was
to
give
the
world
life
conditionally
:
to
wit
,
upon
their
obedience
and
repentance
:
and
that
,
as
,
in
the
last
place
coming
to
the
point
,
you
have
expressed
it
in
a
disjunct
axiome
,
thus
,
To
give
life
to
the
creature
,
upon
his
obedieace
;
or
to
inflict
death
upon
his
disobedience
:
Now
let
any
sober
man
judge
,
whether
in
this
case
the
will
of
God
be
more
to
give
life
,
than
to
inflict
death
;
more
passing
upon
the
salvation
of
the
creature
,
than
upon
his
eternall
condemnation
?
Could
you
prove
,
that
God
doth
will
at
all
the
salvation
of
any
other
save
his
Elect
,
I
would
forthwith
grant
hee
wills
it
seriously
:
I
should
thinke
it
no
lesse
than
blasphemy
to
thinke
,
that
God
doth
either
will
,
or
sweare
,
or
covenant
,
or
doe
that
which
hee
doth
,
not
seriously
;
as
blasphemy
consists
in
attributing
that
to
God
which
doth
not
become
him
.
I
nothing
doubt
but
that
if
all
and
every
one
should
beleeve
and
repent
,
all
and
every
one
should
be
saved
:
and
none
other
thing
hitherto
have
you
so
much
as
adventured
to
prove
,
in
this
particular
whereupon
now
we
are
.
But
then
,
it
behoves
you
to
look
unto
it
,
on
the
other
side
,
how
you
cleare
your selfe
from
blasphemy
in
the
same
kind
,
while
you
maintain
that
God
doth
will
the
salvation
of
those
which
shall
never
be
saved
:
which
not
in
my
judgement
only
,
but
in
the
judgement
of
Austin
,
of
old
,
doth
mainly
trench
upon
Gods
omnipotency
;
for
,
if
hee
would
save
them
,
but
doth
not
,
hee
is
hindered
and
resisted
by
somewhat
;
and
,
consequently
,
his
will
is
not
omnipotent
,
nor
irresistible
.
And
more
than
this
,
here-hence
it
will
follow
,
that
either
God
continues
still
to
will
their
salvation
,
even
after
they
are
damned
,
or
else
God
is
changed
.
And
if
these
be
not
blasphemies
,
and
foule
ones
too
,
I
know
not
what
is
blasphemy
.
I
know
not
what
you
meane
by
,
slighting
the
salvation
of
mankind
;
but
,
sure
I
am
,
it
is
your
own
opinion
,
that
in
case
man
slights
the
working
out
of
his
salvation
,
God
is
so
farre
from
willing
his
salvation
,
that
hee
hath
unretractably
decreed
his
everlasting
condemnation
.
As
for
the
salvation
of
mankind
,
this
being
an
indefinite
speech
,
wee
are
ready
with
your selfe
to
maintaine
,
that
God
hath
peremptorily
decreed
(
to
wit
)
the
salvation
of
his
Elect
;
and
it
is
not
faire
to
make
use
of
indefinite
speeches
,
the
truth
whereof
is
confessed
on
all
hands
,
by
prejudice
of
an
indefinite
truth
to
draw
your
Readers
to
the
embracing
of
your
definite
Tenet
,
which
is
void
of
truth
.
And
can
it
be
denyed
by
you
,
that
God
from
everlasting
hath
decreed
the
condemnation
of
them
,
whose
salvation
you
would
not
have
us
thinke
he
slighteth
?
Our
Saviours
teares
not
onely
argued
in
him
a
serious
compassion
,
as
man
,
but
a
serious
desire
also
of
their
salvation
;
and
whom
hee
wept
over
,
out
of
that
love
hee
owed
unto
them
(
being
made
under
the
Law
)
hee
was
bound
to
desire
their
salvation
,
as
wee
are
bound
to
desire
the
salvation
of
all
those
to
whom
we
are
sent
;
though
this
desire
on
all
hands
ought
to
have
course
(
and
that
by
the
very
Law
of
God
)
with
submission
to
his
will
:
But
,
that
it
argued
in
him
,
as
God
,
a
will
or
desire
to
save
them
,
your
modesty
would
not
permit
you
to
expresse
;
although
the
face
of
your
Tenet
is
as
manifestly
set
towards
this
marke
,
as
ever
our
Saviours
face
was
set
towards
Jerusalem
.
As
for
the
consideration
of
their
peace
,
which
you
attribute
unto
him
,
were
it
extant
,
it
were
impossible
but
as
God
hee
should
consider
it
;
were
it
to
come
to
passe
,
it
were
no
lesse
impossible
but
hee
should
purpose
it
and
effect
it
:
but
seeing
it
was
never
to
come
to
passe
,
hee
could
no
otherwise
consider
it
then
as
a
thing
possible
,
but
such
as
should
never
come
to
passe
;
and
it
was
equally
impossible
,
as
the
former
,
that
hee
should
not
so
consider
it
.
But
I
doe
easily
imagine
what
you
meane
,
though
you
are
very
loath
to
speake
it
out
;
(
which
,
to
deale
plainly
with
you
,
is
nothing
faire
)
save
that
I
am
verily
perswaded
it
proceeds
not
out
of
any
ill
mind
in
you
,
but
partly
out
of
feare
(
by
speaking
plainly
)
to
give
offence
to
good
men
;
and
partly
out
of
some
conscientiousnesse
of
your
inability
to
justifie
it
:
namely
,
that
Christ
,
as
God
,
did
consider
it
as
a
thing
possible
,
with
a
tender
affection
desiring
it
.
And
indeed
,
otherwise
the
word
tender
added
to
consideration
,
attributed
to
God
,
comes
in
very
incongruously
;
for
,
in
proper
speech
,
to
consider
a
thing
tenderly
,
is
to
consider
a
thing
passionately
;
which
is
incident
to
man
,
but
not
to
God
.
As
for
the
other
object
which
you
make
of
Gods
consideration
,
namely
,
the
providing
of
means
for
their
peace
;
this
is
brought
in
too
too
unseasonably
;
for
the
time
thereof
was
at
this
time
out
of
season
,
as
our
Saviour
himselfe
signifieth
when
hee
saith
,
But
now
they
are
hid
from
thine
eyes
:
And
were
it
never
so
seasonable
,
yet
were
it
little
or
nothing
to
the
purpose
;
for
what
outward
meanes
soever
he
affords
them
,
yet
if
hee
afford
them
not
the
efficacious
operation
of
his
holy
spirit
,
it
is
a
manifest
document
,
that
his
purpose
is
to
glorifie
himselfe
in
their
everlasting
condemnation
,
rather
than
in
their
salvation
.
But
whereas
hitherto
you
have
but
prevaricuted
,
pleading
for
that
which
no
man
denyes
,
namely
,
that
Gods
purpose
towards
them
is
but
in
a
disjunct
manner
,
either
for
salvation
if
they
obey
,
or
for
condemnation
in
case
they
disobey
;
or
,
onely
in
a
conditionate
manner
willing
life
unto
them
,
and
that
,
upon
such
a
condition
as
hee
well
knowes
will
never
be
performed
by
them
;
all-along
concealing
your
opinion
,
and
sparing
to
deale
plainly
,
in
an
open
profession
thereof
:
Now
,
at
length
,
you
are
come
to
broach
it
;
and
that
is
,
not
onely
that
God
wills
either
their
salvation
or
condemnation
,
according
as
they
shall
be
found
to
repent
or
not
repent
;
or
,
that
hee
wills
life
unto
them
,
upon
condition
of
their
obedience
and
repentance
;
giving
hitherto
not
the
least
inckling
of
your
meaning
to
be
this
,
that
hee
wills
also
and
desires
their
obedience
and
repentance
.
Now
you
take
heart
to
open
this
mystery
of
your
meaning
also
,
namely
,
that
there
is
in
God
an
earnest
and
serious
affection
,
as
concerning
the
conversion
and
salvation
of
the
world
,
which
never
are
,
nor
shall
be
saved
:
Yet
here
also
you
give
cause
to
complain
,
that
you
walk
not
with
a
right
foot
,
sparing
to
expresse
your
meaning
home
;
for
you
apply
it
onely
to
the
people
of
Israel
,
which
is
an
indefinite
terme
,
and
may
be
applied
to
the
Elect
;
concerning
whom
,
there
is
no
question
of
Gods
earnest
and
serious
affection
concerning
their
salvation
:
All
are
not
Israel
,
that
are
of
Israel
(
saith
the
Apostle
;
)
So
that
Israel
are
Gods
chosen
,
in
the
Apostles
phrase
:
And
there
is
an
universitas
electorum
,
yea
,
and
mundus
electorum
too
;
as
the
Author
of
the
bookes
De
vocatione
Gentium
observeth
.
Againe
,
that
which
,
in
the
places
alledged
by
you
,
is
applied
to
Israel
onely
,
you
,
by
your
Tenet
,
doe
,
and
must
extend
to
all
that
are
not
elect
,
to
the
very
Turks
and
Saracens
of
these
dayes
,
though
you
have
no
such
exclamations
to
serve
your
turne
withall
,
to
prove
Gods
earnest
and
serious
affection
concerning
their
salvation
,
though
this
be
the
most
colourable
Argument
which
you
have
to
stand
you
in
stead
,
in
this
particular
.
But
,
why
should
a
slight
and
colourable
interpretation
of
holy
Scripture
cast
you
,
or
any
sober
man
,
upon
such
an
opinion
,
the
absurdity
whereof
is
evident
by
the
light
of
nature
?
For
,
doth
not
God
know
full
well
that
,
notwithstanding
all
the
meanes
which
hee
useth
to
bring
them
to
obedience
,
they
will
still
continue
in
the
hardnesse
of
their
heart
?
Doth
hee
not
also
know
full
well
,
that
hee
could
give
them
such
a
grace
as
should
break
the
hardnesse
of
their
heart
,
and
make
them
humble
and
obedient
,
with
upright
hearts
?
And
withall
,
hath
hee
not
resolved
to
deny
them
this
grace
,
which
he
knew
full
well
would
prove
effectuall
to
their
conversion
,
and
to
grant
them
only
such
a
grace
as
hee
knew
would
prove
ineffectuall
?
Now
,
in
this
case
,
let
every
sober
Reader
judge
,
whether
God
hath
any
affection
to
all
(
much
lesse
earnest
)
unto
their
salvation
;
and
whether
hee
meaneth
not
rather
to
glorisie
himselfe
in
their
utter
condemnation
?
To
pretermit
here
my
former
Arguments
,
as
namely
,
That
this
serious
and
earnest
affection
,
concerning
their
salvation
,
must
still
continue
,
even
after
they
are
damned
,
or
else
God
is
mutable
.
And
,
that
if
God
doth
earnestly
desire
their
obedience
and
repentance
,
that
they
might
be
saved
;
in
case
they
doe
not
obey
and
repent
,
it
followeth
,
that
God
is
not
able
to
effect
it
.
But
neverthelesse
I
am
willing
to
consider
the
strength
of
your
Argument
:
it
is
grounded
upon
a
certaine
Scripture
phrase
,
Oh
that
there
were
in
this
people
an
heart
to
fear
me
!
Oh
that
they
were
wise
!
Oh
that
my
people
had
hearkened
unto
mee
!
&c.
Is
it
not
great
pity
that
good
men
,
and
good
Divines
,
should
be
carried
away
into
odde
opinions
,
upon
the
slight
consideration
of
a
phrase
?
The
Hebrew
phrase
runnes
thus
,
Quis
dubis
ut
cor
eorum
sit
hujusmodi
(
i.
e.
ità
dispositum
)
illis
,
ut
timeant
me
omnibus
diebus
vitae
suae
?
This
is
,
Quis
praestabit
?
Who
shall
give
,
or
effect
,
that
such
an
heart
were
in
them
,
that
they
might
feare
mee
all
their
dayes
?
Now
,
I
pray
,
consider
;
if
this
were
spoken
properly
,
might
wee
not
answer
God
according
to
his
owne
language
,
and
say
,
O
Lord
,
doest
thou
aske
who
shall
give
or
make
good
unto
them
such
an
heart
?
why
who
should
doe
such
a
worke
as
this
but
thy selfe
?
for
thou
hast
made
the
heart
,
and
thou
alone
canst
change
it
;
we
cannot
change
an
haire
of
our
head
,
much
lesse
our
heart
:
and
thou
in
thy
Covenant
of
grace
hast
undertaken
this
,
even
to
be
our
Lord
and
God
,
to
sanctifie
us
;
and
to
this
purpose
thou
hast
given
us
thy
Sabbath
,
as
a
signe
that
thou
the
Lord
doest
sanctifie
us
:
to
this
and
thou
hast
given
us
thy
word
,
which
is
that
truth
of
thine
,
according
unto
godlinesse
,
which
alone
can
sanctifie
us
:
and
thou
hast
promised
to
circumcise
our
hearts
,
and
the
hearts
of
our
children
,
that
they
shall
love
the
Lord
our
God
with
all
our
hearts
;
and
as
to
love
thee
,
so
to
feare
thee
also
;
and
that
,
all
our
dayes
:
and
to
this
purpose
,
to
put
thy
feare
in
our
hearts
,
that
wee
shall
never
depart
from
thee
;
yea
,
and
to
put
thy
spirit
within
us
,
and
to
cause
us
to
walke
in
thy
statutes
,
and
in
thy
judgements
,
and
to
doe
them
.
And
,
surely
,
if
God
desires
such
an
heart
to
be
in
us
,
hee
will
not
false
to
give
us
such
an
heart
;
seeing
hee
alone
is
able
to
worke
such
an
heart
in
us
.
Therefore
I
conclude
,
this
is
not
to
be
understood
properly
,
but
figuratively
:
And
you
may
as
well
inferre
out
of
that
of
the
Psalmist
,
The
eyes
of
the
Lord
are
over
the
righteous
,
and
his
eares
are
open
unto
their
prayers
,
that
God
hath
eyes
and
eares
,
in
proper
speech
;
as
out
of
such
places
as
these
to
conclude
,
that
humane
ineffectuall
desires
and
wishes
and
velleities
are
found
in
God
.
If
God
transferre
upon
himselfe
the
members
of
our
bodies
,
in
a
figure
of
speech
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
why
may
hee
not
as
well
transferre
upon
himselfe
,
by
the
same
figure
of
speech
,
the
desires
and
affections
of
our
minds
?
especially
,
considering
that
God
hath
made
us
apt
to
be
moved
and
wrought
upon
by
such
passionate
expressions
;
and
it
is
Gods
usuall
course
to
worke
in
all
things
agreeably
to
their
natures
.
And
I
make
no
question
but
such
expressions
are
usually
prevalent
with
true
Israelites
,
with
Gods
owne
people
;
not
so
much
by
the
force
of
a
passionate
expression
,
which
is
accommodated
to
the
condition
of
mans
nature
,
as
chiefly
by
the
operation
of
Gods
Spirit
,
whose
sword
the
Word
of
God
is
.
I
doubt
not
but
Gods
will
is
serious
,
what
way
or
course
soever
it
takes
;
but
you
are
very
adventurous
upon
your
Readers
credulity
,
in
endeavouring
to
perswade
him
,
that
God
willeth
such
a
gracious
heart
in
them
,
in
whom
hee
means
not
to
worke
;
considering
,
as
I
presume
your selfe
beleeve
(
although
this
discourse
of
yours
makes
mee
not
a
little
to
stagger
in
this
mine
apprehension
)
that
God
alone
is
able
to
worke
such
an
heart
in
any
:
yet
you
labour
to
expedite
a
facile
way
unto
our
faith
,
or
credulity
rather
,
to
take
hold
of
your
Proposition
by
a
familiar
comparison
;
A
father
(
you
say
)
perswades
both
his
sonne
and
his
servant
to
be
cut
,
both
being
dangerously
sicke
of
the
stone
;
but
when
perswasions
will
not
serve
with
his
sonne
,
hee
taketh
him
and
bindeth
him
hand
and
foot
,
and
causeth
him
to
endure
it
:
The
servant
hee
continueth
to
perswade
to
endure
the
like
course
of
cure
,
but
proceedeth
no
further
.
In
this
case
,
you
say
,
the
Master
doth
seriously
desire
the
healing
and
life
of
his
servant
,
though
he
did
not
proceed
to
the
cutting
asunder
of
his
flesh
:
I
grant
all
this
;
but
I
wonder
not
a
little
that
your selfe
doe
not
observe
the
incongruity
in
this
comparison
,
which
on
no
side
is
sutable
;
for
the
sonne
,
in
this
case
,
is
made
to
be
cut
against
his
will
,
that
hee
may
be
healed
;
but
God
forceth
no
man
to
conversion
and
repentance
against
his
will
,
that
hee
may
be
healed
;
for
,
indeed
,
voluntas
non
potest
cogi
,
at
least
in
respect
of
actus
eliciti
,
wherein
consists
repentance
and
conversion
.
On
the
other
side
,
the
servant
is
no
more
willing
to
be
cut
than
the
son
,
for
it
is
not
in
the
power
of
man
to
change
the
will
either
of
servant
or
of
sonne
;
but
this
is
in
Gods
power
,
and
with
an
omnipotent
facility
,
as
Austin
speakes
,
Omnipotenti
facilitate
convertit
,
&
ex
nolentibus
volentes
facit
:
Now
,
put
the
case
that
the
Master
should
know
,
that
of
all
the
meanes
hee
could
use
to
make
his
servant
willing
to
endure
the
cutting
,
none
but
one
would
prevaile
with
him
,
and
that
one
would
prevaile
with
him
to
make
him
willing
;
should
the
Master
use
all
other
meanes
,
which
hee
well
knew
would
prove
ineffectuall
,
and
purposely
forbeare
the
other
,
which
hee
well
knew
would
prove
prevalent
?
In
this
case
,
speake
freely
,
I
pray
,
whether
this
man
did
seriously
and
earnestly
desire
the
cutting
and
healing
of
his
servant
,
and
not
rather
the
contrary
?
To
put
the
case
home
unto
you
;
you
know
what
admonition
David
upon
his
death-bed
gave
to
Solomon
concerning
Shimei
,
Thou
shalt
not
count
him
innocent
,
for
thou
art
a
wise
man
,
and
knowest
what
thou
oughtest
to
doe
unto
him
;
and
thou
shalt
cause
his
hoare
head
to
goe
downe
to
the
grave
with
bloud
:
yet
withall
,
Solomon
must
have
a
care
of
David
his
fathers
oath
;
for
when
Shimei
came
to
meet
David
at
Jordan
,
David
sware
unto
him
by
the
Lord
,
saying
,
I
will
not
slay
thee
with
the
sword
:
Now
while
Solomon
meditated
on
some
course
to
take
with
Shimei
,
suppose
God
should
reveale
unto
him
,
saying
,
If
thou
proposest
such
a
condition
unto
him
,
to
wit
,
of
building
him
an
house
in
Jerusalem
,
and
to
stay
there
,
and
not
passe
over
the
brook
Kidron
,
hee
will
transgresse
;
but
if
thou
proposest
any
other
like
condition
,
hee
will
observe
it
:
and
hereupon
Solomon
should
be
moved
to
propose
this
conditon
,
which
hee
knew
Shimei
would
transgresse
;
judge
,
I
pray
,
whether
this
course
proposed
to
Shimei
were
an
evidence
of
Solomons
earnest
and
serious
affection
,
concerning
the
saving
of
Shimei's
life
;
and
not
rather
concerning
his
destruction
?
In
like
sort
,
when
God
perswades
many
by
his
Ministers
to
make
them
new
hearts
and
new
spirits
,
and
himselfe
alone
,
by
the
power
of
his
Spirit
,
is
able
to
take
the
stony
heart
out
of
their
bowels
,
and
give
them
an
heart
of
flesh
;
when
he
resolves
to
afford
this
grace
unto
some
,
but
not
unto
others
;
let
every
one
judge
hereby
,
whether
God
can
be
said
earnestly
to
desire
the
changing
of
their
hearts
,
when
hee
resolves
to
forbeare
that
course
which
alone
can
change
them
?
No
,
no
,
this
discourse
favoureth
strongly
of
a
conceit
,
that
it
is
in
the
power
of
an
unregenerate
man
to
change
his
owne
heart
,
and
of
an
heart
of
stone
to
change
it
into
an
heart
of
flesh
:
And
in
this
case
,
I
confesse
,
it
were
very
probable
that
God
should
earnestly
desire
it
;
provided
that
any
ineffectuall
and
changeable
desires
were
incident
unto
God
.
That
when
God
putteth
forth
the
second
act
of
positive
retribution
,
the
rejection
of
the
world
,
or
decree
of
their
condemnation
,
God
doth
behold
and
consider
the
world
,
especially
men
of
riper
yeares
,
not
in
massa
primitus
corrupta
,
nor
as
newly
fallen
in
Adam
;
but
as
voluntarily
falling
off
,
by
some
act
of
carelesse
and
wilfull
disobedience
.
To
prove
this
,
I
need
not
produce
other
reasons
then
what
I
have
formerly
alledged
in
the
fone-going
Point
;
for
when
God
did
expresse
,
by
his
oath
,
his
will
and
good
pleasure
to
be
,
not
for
the
death
,
but
life
and
conversion
of
sinners
,
was
it
not
after
the
fall
of
Adam
,
and
all
his
posterity
in
him
?
then
,
notwithstanding
the
presupposall
of
the
fall
,
God
had
not
yet
rejected
the
creature
;
but
,
as
hee
there
declareth
himselfe
,
still
retaineth
and
reserveth
thoughts
of
peace
towards
them
,
even
a
desire
of
their
conversion
unto
life
.
Againe
,
with
whom
did
the
Lord
enter
into
a
Covenant
of
life
and
death
,
upon
condition
of
obedience
and
disobedience
?
was
it
not
with
Adam
onely
,
and
his
posterity
in
his
loynes
,
in
the
state
of
innocency
,
by
the
law
written
in
their
heart
?
Was
it
not
also
after
Adams
fall
renewed
to
all
his
posterity
,
both
Jewes
and
Gentiles
?
Then
,
yet
God
had
not
cast
them
away
in
the
fall
,
though
the
fall
had
justly
deserved
it
;
but
expecteth
yet
further
to
see
how
they
will
yet
keep
this
renewed
Covenant
with
him
,
before
hee
cast
them
off
as
Reprobates
:
Even
Cain
himselfe
,
the
eldest
sonne
of
Reprobation
,
is
after
the
fall
offered
acceptance
of
Gods
hand
if
hee
doe
well
.
Moreover
,
is
it
not
after
the
fall
that
the
Father
,
by
his
workes
of
creation
and
providence
,
judgements
and
mercies
,
&c.
the
Sonne
by
his
enlightening
the
world
,
by
his
death
and
ministery
of
his
servants
;
and
the
Holy
Ghost
by
his
calling
and
knocking
at
the
hearts
of
the
wicked
,
doe
all
strive
with
men
,
even
to
this
very
end
,
to
turne
them
to
the
Lord
,
that
iniquity
may
not
be
their
destruction
?
If
therefore
all
the
Persons
in
the
Trinity
doe
provide
severall
helpfull
meanes
for
the
conversion
and
salvation
of
the
world
;
of
the
world
,
I
say
,
now
after
the
fall
lying
in
wickednesse
,
surely
God
did
not
then
upon
the
fall
reprobate
the
world
unto
eternall
condemnation
and
perdition
.
If
you
say
,
God
might
well
reprobate
the
world
unto
condemnation
upon
the
fall
,
and
yet
still
after
the
fall
us●
meanes
for
their
conversion
and
salvation
;
because
those
meanes
doe
but
further
aggravate
their
condemnation
:
I
answer
,
these
doe
indeed
further
aggravate
their
condemnation
,
but
it
is
but
by
accident
onely
,
by
their
neglect
and
abuse
of
them
;
but
the
proper
end
which
God
himselfe
,
of
himselfe
,
aimes
at
in
the
use
of
these
meanes
,
himselfe
plainly
expresseth
it
to
be
,
not
the
aggravation
or
procurement
of
their
condemnation
,
but
the
restoring
of
them
to
salvation
and
life
;
as
hath
been
before
declared
.
So
then
,
to
draw
all
to
an
head
,
the
summe
of
this
first
reason
is
,
If
God
after
the
fall
doe
retaine
a
will
and
purpose
to
restore
life
to
the
world
upon
an
equall
condition
,
then
hee
did
not
upon
the
fall
,
or
upon
the
onely
consideration
of
the
fall
,
reject
the
world
of
the
ungodly
unto
their
utter
perdition
.
But
,
you
see
,
God
retaineth
after
the
fall
an
holy
will
and
purpose
of
restoring
life
unto
the
world
upon
an
equall
condition
,
as
appeareth
by
his
Oath
,
by
his
Covenant
,
and
by
his
Workes
;
therefore
the
conclusion
,
which
is
the
point
in
hand
,
is
evident
.
I
marvell
what
you
meane
to
call
Gods
decree
of
condemnation
his
act
of
retribution
;
retribution
being
an
act
temporall
and
sins
praecedencie
thereunto
,
at
least
in
consideration
:
But
no
necessity
urgeth
us
to
any
such
course
;
and
wee
may
well
maintaine
,
that
God
in
this
decree
of
condemnation
hath
alwayes
the
consideration
of
that
sinne
for
which
hee
purposeth
to
damne
them
;
for
,
undoubtedly
,
hee
decrees
to
condemne
no
man
but
for
sinne
.
It
is
impossible
it
should
be
otherwise
;
condemnation
,
in
the
notion
thereof
,
formally
including
sinne
.
But
I
like
not
your
expressions
in
the
distinction
you
make
,
saying
,
God
considers
men
in
this
sinne
,
not
as
newly
fallen
in
Adam
,
but
as
voluntarily
falling
off
(
you
mean
long
after
)
by
some
act
of
carelesse
and
wilfull
disobedience
.
When
God
made
this
decree
,
they
were
not
newly
(
that
is
,
a
little
before
)
fallen
in
Adam
;
for
that
fall
in
Adam
was
temporall
,
but
the
decrees
of
God
are
eternall
:
And
to
consider
as
newly
fallen
,
when
as
yet
they
were
not
,
much
lesse
were
they
fallen
,
is
not
so
much
to
consider
,
as
to
erre
or
feigne
.
But
like
as
God
decreed
to
suffer
all
to
fall
in
Adam
,
and
many
also
to
continue
both
therein
,
and
in
bringing
forth
the
bitter
fruits
thereof
even
untill
death
;
so
he
purposed
to
condemne
them
for
those
sinnes
:
but
take
heed
you
doe
not
make
an
order
of
prius
and
posterius
between
these
decrees
;
lest
either
you
make
the
decree
of
condemnation
precedent
to
the
decree
of
permission
of
those
sinnes
for
which
they
shall
be
condemned
,
which
will
be
directly
contradictory
to
your
Tenet
here
;
or
,
making
Gods
decree
of
permitting
such
sinnes
for
which
they
shall
be
condemned
precedent
to
his
decree
of
condemnation
,
(
whereunto
you
doe
encline
unawares
)
which
will
cast
you
upon
miserable
inconveniences
,
and
that
by
your
owne
rule
already
delivered
;
for
if
the
decree
of
permitting
sinne
be
first
in
intention
,
then
,
by
the
rules
received
by
you
,
it
should
be
last
in
execution
;
that
is
,
men
should
be
condemned
for
sinne
,
before
they
be
permitted
to
sinne
:
But
the
conjunction
of
these
decrees
into
one
,
as
in
the
same
moment
of
nature
and
reason
,
will
both
prevent
this
inconvenience
,
and
also
justifie
Gods
decree
of
condemnation
,
to
proceed
upon
the
consideration
of
those
sinnes
for
which
hee
purposeth
to
condemne
them
.
But
then
there
is
another
point
of
great
moment
,
which
in
like
manner
must
be
accorded
unto
,
though
you
seeme
to
be
little
aware
of
it
,
(
though
,
I
willingly
confesse
,
this
over-sight
is
very
generall
)
namely
,
that
God
decreeth
the
salvation
of
none
of
ripe
yeares
,
but
upon
,
or
with
a
joynt
consideration
of
their
faith
,
repentance
,
and
good
workes
.
For
,
let
us
first
make
the
decrees
of
salvation
and
condemnation
matches
:
As
for
example
,
Reprobation
,
as
it
is
accounted
the
decree
of
condemnation
,
is
a
decree
of
punishing
with
everlasting
death
.
Now
,
if
you
will
match
Election
unto
this
,
as
it
is
the
decree
of
salvation
,
it
must
be
conceived
as
a
decree
of
rewarding
with
everlasting
life
.
Now
let
any
man
judge
,
whether
this
decree
must
not
as
necessarily
be
conjoyned
with
the
consideration
of
faith
,
repentance
,
and
good
works
,
in
men
of
ripe
years
;
as
the
decree
of
condemnation
,
or
of
punishing
with
everlasting
death
,
must
be
conjoyned
with
the
consideration
of
those
sinnes
for
which
God
purposeth
to
punish
them
.
And
I
will
further
demonstrate
it
thus
:
Like
as
the
decree
of
permitting
some
men
to
sinne
,
and
to
continue
therein
to
the
end
,
and
Gods
decree
of
condemning
for
sinne
,
are
joynt
decrees
,
neither
afore
nor
after
other
;
and
consequently
,
the
decree
of
condemning
for
sinne
must
necessarily
be
conjoyned
with
the
consideration
of
sinne
:
In
like
sort
,
Gods
decree
of
giving
some
faith
,
repentance
,
and
good
workes
,
and
his
decree
of
rewarding
them
with
everlasting
life
,
are
joynt
decrees
,
neither
of
them
afore
or
after
other
;
and
consequently
,
Gods
decree
of
saving
them
,
and
rewarding
them
with
everlasting
life
,
is
joyned
with
the
consideration
of
their
faith
,
repentance
,
and
good
workes
.
Now
that
these
are
joynt
decrees
I
prove
thus
:
First
,
the
decree
of
salvation
cannot
precede
the
decree
of
giving
faith
and
repentance
;
for
if
it
should
,
then
salvation
were
the
end
of
faith
and
repentance
;
but
salvation
is
not
the
end
,
as
I
prove
thus
:
The
end
is
such
as
doth
necessarily
bespeake
the
meanes
tending
thereunto
;
but
salvation
doth
not
necessarily
bespeake
faith
and
repentance
tending
thereunto
:
for
,
God
intending
the
salvation
of
Angels
,
brought
it
to
passe
without
faith
and
repentance
;
as
likewise
,
the
salvation
of
many
an
infant
hee
brings
to
passe
without
faith
and
repentance
.
Secondly
,
the
end
of
Gods
actions
can
be
nothing
but
himselfe
,
and
his
owne
glory
;
and
therefore
salvation
it selfe
must
have
for
end
the
glory
of
God
.
Now
,
examine
what
glory
of
God
is
manifested
in
mans
salvation
,
and
it
will
forth
with
appeare
upon
due
examination
,
that
the
glory
of
God
manifested
in
mans
salvation
,
is
such
as
whereunto
not
salvation
only
doth
tend
,
but
diverse
other
things
joyntly
concurring
with
salvation
thereunto
.
As
for
example
,
Gods
glory
manifested
on
the
elect
,
is
in
the
highest
degree
of
grace
,
but
in
the
way
of
mercie
mixt
with
justice
:
This
requires
permission
of
sin
,
the
sending
of
Christ
to
make
satisfaction
for
sinne
,
faith
and
repentance
,
(
for
Gods
justice
is
seen
partly
in
conferring
salvation
by
way
of
reward
)
and
last
of
all
salvation
.
Out
of
all
these
results
the
glory
of
God
in
doing
good
to
his
creature
in
the
highest
degree
of
grace
,
proceeding
in
the
way
of
mercie
mixt
with
justice
.
Thirdly
,
if
God
gave
faith
and
repentance
to
this
end
,
to
bring
his
elect
unto
salvation
,
as
to
the
end
thereof
,
then
,
by
just
proportion
of
reason
,
God
should
deny
the
gift
of
faith
and
repentance
unto
others
;
that
is
,
to
permit
them
finally
to
persevere
in
their
sinners
,
thereby
to
procure
their
condemnation
as
the
end
thereof
:
which
you
will
not
affirme
,
neither
can
it
with
any
sobrietie
be
affirmed
.
In
the
next
place
I
will
shew
,
that
neither
can
the
decree
of
giving
faith
and
repentance
,
precede
the
decree
of
salvation
;
for
if
it
should
,
then
should
faith
&
repentance
be
the
last
in
execution
;
to
wit
,
if
it
were
first
in
intention
,
and
consequently
men
should
first
be
saved
,
and
afterwards
have
faith
and
repentance
granted
unto
them
.
Thus
I
have
shewed
my
readinesse
to
concurre
with
you
in
opinion
in
this
particular
;
and
that
upon
other
grounds
than
yours
:
and
whose
grounds
are
more
sound
,
yours
or
mine
,
I
am
content
to
remit
it
to
the
judgement
of
any
indifferent
Reader
.
As
for
your
reason
here
mentioned
,
repeating
onely
what
you
have
formerly
delivered
,
as
touching
the
will
and
good
pleasure
of
God
,
not
for
the
death
,
but
for
the
life
,
not
onely
of
the
elect
,
but
of
all
others
also
;
the
vanitie
of
this
assertion
of
yours
,
I
thinke
I
have
sufficiently
discovered
.
And
I
wonder
you
should
carry
it
thus
,
not
of
the
death
,
but
of
the
life
;
when
most
an
end
you
have
carried
it
onely
thus
hitherunto
;
that
Gods
willing
their
life
,
is
onely
upon
condition
of
their
obedience
and
repentance
,
not
otherwise
:
Or
,
in
a
disjunct
axiome
,
thus
,
Either
of
life
in
case
they
repent
,
or
of
death
in
case
they
did
not
repent
;
and
what
should
move
you
to
call
this
a
willing
to
give
them
life
,
and
not
to
inflict
death
?
Why
should
you
not
rather
call
it
a
will
to
inflict
death
,
and
not
to
give
life
;
considering
that
God
was
resolved
to
deny
them
such
grace
,
as
would
effectually
bring
them
to
obedience
and
repentance
;
and
to
grant
them
only
such
a
grace
,
as
he
fore-knew
full
well
,
would
never
bring
them
to
obedience
and
repentance
?
1.
Cain
was
of
the
familie
of
Adam
,
to
whom
the
promise
was
made
concerning
the
seed
of
the
woman
,
that
he
should
break
the
serpents
head
;
and
although
Cain
was
offered
acceptance
upon
his
repentance
,
yet
it
followeth
not
that
all
were
offered
the
same
acceptance
,
even
those
that
never
received
any
tidings
or
promise
concerning
the
Messiah
.
And
the
Apostle
plainly
signifies
,
that
the
Gentiles
were
not
admonished
to
repent
untill
Christ
was
preached
unto
them
,
Act.
17.
30.
But
suppose
it
were
so
,
yet
this
hinders
nothing
at
all
the
precedencie
of
the
decree
of
condemnation
,
unto
the
decree
of
giving
such
a
Covenant
and
permitting
them
to
dispise
it
.
For
,
because
God
purposed
to
damne
them
for
such
a
sinne
,
therefore
hee
might
decree
to
give
them
such
a
Covenant
,
and
permit
them
,
or
expose
them
,
(
by
leaving
them
destitute
of
his
grace
)
to
the
despising
of
it
:
Not
that
I
doe
approve
of
any
such
conceit
,
as
before
I
have
manifested
;
but
to
shew
how
short
your
discourse
falls
of
making
good
that
which
you
undertake
to
prove
.
And
I
am
much
deceived
,
if
you
mistake
not
their
tenet
,
who
make
reprobation
to
proceed
upon
the
consideration
of
the
corrupt
masle
in
Adam
:
For
,
undoubtedly
,
their
meaning
hereupon
is
not
to
maintaine
that
God
did
purpose
to
condemne
all
reprobates
only
for
the
sin
of
Adam
,
or
for
originall
sinne
drawne
from
him
:
this
were
a
very
mad
conceit
.
But
supposing
that
by
Adams
fall
an
impotency
of
doing
that
which
is
good
is
come
upon
all
;
as
it
is
free
for
God
to
give
grace
to
whom
he
will
,
and
so
to
bring
them
to
salvation
,
the
purpose
whereof
is
called
Gods
election
;
so
is
it
enough
for
God
to
deny
grace
to
whom
he
will
,
and
thereby
to
expose
them
to
condemnation
:
the
purpose
whereof
in
God
,
is
that
which
wee
call
Reprobation
;
which
,
as
Aquinas
saith
,
Includit
voluntatem
permittendi
peccatum
,
&
damnationem
inferendi
pro
peccato
.
Now
of
this
generall
impotency
of
doing
good
,
which
cleaves
unto
all
since
the
fall
of
Adam
,
you
take
no
notice
at
all
,
though
herein
consists
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
these
controversies
but
carry
your selfe
throughout
in
such
manner
,
as
if
,
notwithstanding
that
shipwracke
of
grace
,
which
all
humane
soules
made
in
Adam
,
it
were
still
as
much
in
mans
power
to
obey
God
,
as
it
was
before
;
or
as
much
in
mans
power
to
rise
by
repentance
now
after
he
is
fallen
,
as
it
was
in
his
power
to
stand
in
his
integrity
,
and
in
obedience
unto
God
before
he
was
fallen
.
Put
the
case
all
were
true
that
you
deliver
in
the
next
place
,
namely
,
that
God
the
Father
,
Sonne
and
Holy
Ghost
proceed
in
the
way
of
admonition
and
exhortation
to
turne
themselves
to
the
Lord
,
that
iniquitie
might
not
be
their
ruine
;
yet
this
hinders
not
but
that
the
decree
of
condemnation
might
be
precedent
to
Gods
decree
of
taking
such
a
course
,
and
permitting
them
to
resist
it
.
For
,
upon
a
purpose
to
condemne
them
for
such
a
sinne
,
he
might
thereupon
resolve
to
expose
them
to
such
a
sinne
:
And
if
God
should
first
decree
to
permit
such
a
sinne
,
and
then
decree
to
condemne
them
for
it
,
the
permission
of
this
sinne
being
first
in
intention
,
should
by
your
owne
rule
be
last
in
execution
;
that
is
,
first
men
should
be
condemned
for
such
a
sin
,
and
afterwards
they
should
be
suffered
to
commit
it
:
Not
that
I
maintaine
any
such
order
,
but
onely
to
represent
the
weaknesse
of
your
discourse
,
approaching
shrewdly
to
such
a
disorderly
constitution
of
Gods
decrees
,
and
nothing
at
all
preventing
the
most
harsh
tenet
that
can
be
devised
.
Againe
,
this
that
here
you
deliver
,
were
it
granted
you
,
yet
doth
it
nothing
hinder
the
corrupt
masse
in
Adam
,
to
be
the
object
of
Gods
decree
of
condemnation
.
For
,
albeit
God
the
Father
,
and
God
the
Sonne
faile
not
of
performing
all
this
you
speak
of
,
yet
if
by
reason
of
the
generall
impotency
which
is
come
on
all
,
they
are
nothing
able
to
obey
these
motions
of
Gods
spirit
,
and
withall
God
purposeth
to
deny
them
a
further
grace
to
make
them
to
obey
;
shall
not
this
be
sufficient
to
expose
them
to
condemnation
,
even
for
this
sinne
of
resisting
the
motions
of
Gods
spirit
?
But
now
let
us
consider
your
discourse
it selfe
,
and
what
weight
it
carrieth
,
which
onely
makes
a
shew
of
much
,
but
comes
to
nothing
in
the
end
.
First
you
please
your selfe
in
devising
distinct
workes
,
applyed
to
the
distinct
persons
in
the
Trinitie
,
without
all
ground
in
my
judgement
:
Wee
commonly
say
,
Opera
Trinitatis
ad
extra
sunt
indivisibilia
.
Were
not
the
Sonne
and
the
Holy
Ghost
as
active
in
the
creation
,
and
are
still
in
the
workes
of
providence
,
as
the
Father
?
How
Christ
enlightned
the
world
by
his
death
is
a
mystery
to
me
;
his
doctrine
I
confesse
did
,
and
much
more
the
doctrine
of
his
Apostles
:
But
in
this
ministerie
of
Christs
servants
,
were
not
the
Father
and
the
Holy
Ghost
as
operative
as
the
Sonne
?
As
for
the
knocking
of
the
spirit
at
mens
hearts
,
you
nothing
distinguish
it
,
for
ought
I
found
hitherto
,
from
the
ministerie
of
Christs
servants
in
admonishing
and
exhorting
;
which
worke
is
yet
the
Fathers
and
the
Sonnes
aswell
as
the
Spirits
.
But
whereas
you
say
,
all
this
is
done
for
this
very
end
,
To
turne
them
to
the
Lord
,
that
iniquitie
might
not
be
their
destruction
;
I
pray
you
observe
your
owne
words
well
:
all
the
operations
you
specifie
are
drawn
from
these
two
heads
,
Instruction
and
Admonition
to
turn
to
the
Lord
;
and
the
end
of
all
this
,
you
say
,
is
to
turne
to
the
Lord
.
Put
these
together
,
that
you
may
behold
the
sobrietie
of
this
discourse
.
God
exhorts
them
to
turne
to
the
Lord
,
to
this
end
,
to
turne
them
to
the
Lord
:
As
much
as
to
say
,
God
exhorts
them
to
turne
to
the
Lord
,
to
this
end
,
that
in
case
they
obey
his
voice
,
and
turne
to
the
Lord
which
is
their
part
,
then
God
will
performe
his
part
also
,
and
turne
them
to
the
Lord
.
But
what
need
,
I
pray
,
of
Gods
worke
in
turning
them
to
the
Lord
,
after
they
have
performed
their
part
so
well
as
to
turne
themselves
to
the
Lord
?
Againe
,
if
God
hath
a
purpose
to
turne
them
to
the
Lord
,
why
doth
he
not
?
Is
it
because
they
refuse
to
performe
some
act
,
upon
the
performance
whereof
God
would
turne
them
to
himself
?
Now
I
would
gladly
know
what
act
that
is
,
which
God
expects
to
be
performed
,
that
so
he
might
turne
them
to
the
Lord
.
I
am
verily
perswaded
your selfe
are
not
willing
to
be
put
to
designe
this
:
Is
it
the
very
act
of
turning
to
the
Lord
,
or
lesse
,
or
more
?
If
the
very
act
of
turning
to
the
Lord
,
you
fall
upon
a
manifest
absurditie
before
specified
:
if
lesse
then
turning
to
the
Lord
,
then
't
is
lesse
than
a
good
act
;
and
shall
God
reward
that
which
is
lesse
then
a
good
act
with
conversion
unto
him
?
What
is
it
to
conferre
grace
according
to
the
workes
of
nature
,
if
this
be
not
?
Yet
I
would
faine
know
what
this
act
is
?
Least
of
all
will
you
say
,
't
is
more
than
turning
to
the
Lord
,
for
that
should
suppose
conversion
unto
the
Lord
already
wrought
;
and
consequently
,
no
need
that
God
should
turne
them
to
the
Lord
,
which
supposeth
that
they
were
not
before
turned
to
the
Lord
at
all
.
The
providing
of
severall
helpfull
meanes
for
the
salvation
of
the
world
after
the
fall
,
doth
nothing
hinder
Gods
reprobating
of
the
world
upon
the
fall
unto
eternall
condemnation
and
perdition
.
For
if
hee
purpose
to
deny
them
grace
to
obey
these
meanes
,
this
shall
bee
sufficient
to
expose
them
to
condemnation
,
even
for
the
despising
of
those
meanes
of
grace
which
God
purposeth
to
provide
for
them
;
and
accordingly
the
objection
here
proposed
is
sound
.
And
whereas
you
answere
,
that
these
meanes
doe
aggravate
their
condemnation
by
accident
onely
;
to
wit
,
through
their
neglect
and
abuse
of
them
:
I
answere
,
that
this
their
neglect
and
abuse
doth
by
necessary
consequence
follow
upon
Gods
purpose
to
deny
them
effectuall
grace
for
the
using
of
those
meanes
aright
:
like
as
upon
Gods
purpose
to
harden
Pharaohs
heart
,
that
hee
should
not
let
Israel
goe
,
it
followed
by
necessary
consequence
,
that
Pharaoh
,
through
the
hardnesse
of
his
heart
,
would
not
let
Israel
goe
.
But
that
Gods
end
is
(
as
you
say
)
the
restoring
of
men
to
salvation
and
life
;
as
if
God
did
will
and
purpose
any
such
thing
,
is
utterly
untrue
,
and
nothing
proved
by
you
hitherto
,
but
rather
flatly
contradictorie
to
that
you
have
most
an
end
delivered
;
partly
in
making
Gods
will
of
their
salvation
to
be
onely
in
a
disjunct
〈◊〉
,
and
partly
of
a
conditionate
〈◊〉
,
which
is
no
more
to
will
their
salvation
,
than
their
damnation
,
in
case
they
were
indifferent
to
performe
either
condition
.
But
in
case
they
be
found
unable
to
performe
the
condition
of
life
,
and
most
prone
to
performe
the
condition
of
death
,
God
meaning
not
to
give
them
such
a
grace
as
alone
can
relieve
them
,
it
is
(
manifestly
)
an
evidence
,
that
God
wills
their
condemnation
,
and
nothing
at
all
their
salvation
.
Not
to
mention
any
other
arguments
against
this
conceit
;
the
one
drawn
from
Gods
omnipotency
,
the
other
from
his
immutab
litie
.
In
the
recapitulation
of
this
reason
,
you
help
your selfe
with
a
phrase
,
and
onely
with
a
phrase
:
God
retaines
a
will
and
purpose
to
restore
life
to
the
world
upon
an
equall
condition
.
Obedience
is
due
to
God
,
though
man
be
not
able
to
performe
it
.
And
therefore
God
,
in
requiring
that
which
is
due
unto
him
,
carrieth
himselfe
in
an
equall
(
I
had
rather
say
,
in
a
just
)
course
,
though
man
becoming
banckrupt
,
be
not
able
to
performe
it
.
But
in
this
case
,
namely
,
if
God
will
not
restore
life
,
but
upon
performance
of
such
a
condition
which
he
is
utterly
unable
to
performe
,
and
withall
purposeth
to
deny
him
that
grace
,
which
should
inable
him
to
performe
it
;
is
not
this
a
manifest
document
,
that
God
hath
no
purpose
to
restore
life
unto
him
?
Yet
I
confesse
,
the
phrase
used
is
advantageous
unto
you
;
for
,
at
the
hearing
of
an
equall
condition
,
most
are
apt
to
conceive
the
condition
to
be
such
as
lyeth
in
a
mans
power
to
performe
.
But
you
have
not
hitherunto
manifested
any
such
opinion
of
mans
abilitie
:
If
you
have
entertained
any
such
(
as
whereunto
pastorall
Divines
,
dealing
much
upon
exhortation
,
are
sometimes
over-prone
,
though
I
see
small
cause
why
the
opinion
of
mans
impotency
unto
good
should
any
whit
rebate
the
edge
of
their
exhortation
)
you
should
doe
well
to
convince
your
adversaries
by
argument
,
and
not
circumvent
them
.
From
the
condition
of
those
men
,
upon
whom
the
scriptures
pronounce
reprobation
,
or
rejection
;
I
no
where
read
of
reprobation
,
but
of
such
men
to
whom
the
meanes
of
grace
,
or
at
least
,
of
the
knowledge
of
God
in
some
measure
or
other
have
been
offered
in
vaine
.
In
the
Old
Testament
God
pronounceth
the
house
of
Judah
reprobate
silver
,
rejected
by
him
:
But
when
?
Not
till
they
were
all
become
revolters
,
and
corrupters
,
and
till
the
meanes
hee
had
used
to
purge
and
cleanse
them
had
been
attempted
in
vaine
.
The
bellows
(
saith
hee
)
are
burnt
,
the
lead
is
consumed
in
the
fire
,
the
founder
melteth
in
vaine
,
and
reprobate
silver
shall
men
call
them
,
because
the
Lord
hath
rejected
them
.
When
did
God
reject
all
further
care
of
purging
the
people
from
their
filthinesse
any
more
?
Not
till
after
hee
had
used
meanes
to
purge
them
,
and
they
were
not
purged
.
When
doth
the
Sonne
of
God
,
under
the
name
of
wisdome
,
reject
the
wicked
?
Not
till
after
he
had
called
upon
them
earnestly
to
return
,
&
stretched
out
his
hands
unto
them
,
&
offered
to
poure
out
his
spirit
upon
them
;
and
they
after
all
this
,
had
set
at
nought
his
counsell
,
and
despised
the
meanes
of
their
owne
reformation
.
Prov.
1.
In
the
New
Testament
,
the
Apostle
speaks
of
reprobates
,
in
case
so
powerfull
a
ministery
as
his
was
,
so
long
a
time
dispensed
unto
them
,
and
had
notwithstanding
been
vainly
received
by
them
,
and
that
as
yet
they
knew
not
themselves
to
be
in
Christ
.
Yea
,
the
Gentiles
themselves
,
when
did
God
give
them
up
to
a
reprobate
minde
?
Was
it
not
after
they
had
disregarded
the
acknowledging
and
glorifying
of
God
,
according
to
the
meanes
they
had
received
?
In
a
word
,
when
doth
God
shut
up
the
Sonnes
of
Adam
,
either
Jewes
or
Gentiles
,
under
enmitie
against
Christ
,
and
set
forth
Christ
in
enmitie
against
them
,
thereby
excluding
them
from
attonement
with
him
,
or
by
him
with
God
?
Is
it
not
after
they
are
become
the
seed
of
the
Serpent
?
Now
,
by
the
seed
of
the
Serpent
cannot
be
meant
,
all
men
fallen
and
corrupted
in
Adam
by
originall
sin
(
though
that
fall
was
wrought
by
the
suggestion
and
practice
of
the
Serpent
)
for
then
all
the
seed
of
Adam
had
been
shut
up
in
enmitie
against
Christ
,
and
cut
off
from
all
fellowship
with
him
their
head
.
But
by
the
seed
of
the
Serpent
I
understand
,
all
such
men
of
the
world
,
as
have
the
image
of
the
old
Serpent
stamped
upon
them
,
which
is
a
will
set
to
doe
the
lusts
of
the
devill
.
Saith
our
Saviour
to
the
Jewes
,
Yee
are
of
your
father
the
devill
,
and
the
lusts
of
your
or
,
which
is
all
one
,
an
hatred
of
the
light
when
it
cometh
amongst
them
;
and
which
is
a
character
of
the
devill
,
a
lover
of
darknesse
rather
then
light
.
Upon
which
point
it
is
our
Saviour
shutteth
up
the
men
of
this
world
under
condemnation
.
viz.
When
by
the
hatred
of
the
light
they
have
drunke
in
the
venome
,
and
received
the
image
of
the
old
Serpent
;
till
which
time
,
men
are
counted
the
seed
of
Adam
:
Or
,
if
they
be
borne
in
the
Church
the
seed
of
Abraham
,
rather
then
the
seed
of
the
Serpent
.
For
our
Divines
doe
wisely
and
justly
maintaine
against
the
Anabaptists
,
that
the
seed
of
Abraham
,
as
pertaining
to
the
Covenant
,
are
not
only
his
spirituall
seed
,
partakers
of
his
faith
,
but
also
his
children
after
the
flesh
,
till
by
their
carelesse
and
willfull
disobedience
they
have
excluded
themselves
from
the
Covenant
of
Abraham
:
From
whence
it
is
,
that
all
the
seed
of
Abraham
,
even
the
carnall
seed
,
are
scaled
up
by
Circumcision
or
Baptisme
under
the
Covenant
of
Abraham
.
Neither
are
they
excluded
from
hope
of
benefit
by
the
Covenant
and
the
seales
and
ordinances
of
it
,
till
that
,
with
prophane
Esau
,
they
dispise
this
their
birth-right
,
and
sell
the
pledges
of
their
inheritance
for
some
base
and
sensuall
lust
.
Now
if
all
such
are
to
be
accounted
the
seed
of
Abraham
,
till
,
by
despising
the
Covenant
,
they
have
broken
off
themselves
from
partaking
with
him
in
the
satnesse
of
the
olive
;
then
surely
,
even
the
carnall
seed
of
Abraham
are
not
the
seed
of
the
Serpent
from
their
originall
pollution
,
but
doe
become
afterwards
by
their
actuall
voluntary
rebellion
.
As
there
is
an
election
eternall
,
and
election
temporall
,
so
chosen
us
in
Christ
,
that
wee
should
be
holy
,
before
the
foundation
of
the
world
.
Of
election
temporall
wee
read
,
1
Cor.
1.
26.
Brothren
,
you
see
your
calling
,
how
that
not
many
wisemen
after
the
flesh
,
&c.
But
God
hath
chosen
the
foolish
things
,
&c.
Where
Election
is
taken
as
all
one
with
vocation
,
in
proportion
whereunto
wee
must
distinguish
of
reprobation
.
And
like
as
Election
temporall
is
all
one
with
effectuall
vocation
,
as
when
men
find
mercy
at
the
hands
of
God
to
obey
their
callings
:
So
reprobation
temporall
is
all
one
with
obduration
,
as
when
men
are
not
,
through
the
mercy
of
God
and
power
of
his
grace
,
brought
about
to
obey
their
calling
,
but
through
the
hardnesse
of
their
hearts
,
uncorrected
by
the
spirit
of
God
,
they
stand
out
,
and
refuse
to
obey
when
they
are
called
.
Now
like
as
it
followeth
not
,
that
because
men
are
not
elect
,
in
respect
of
Election
temporall
,
untill
they
obey
their
calling
,
therefore
God
did
consider
them
as
obedient
to
their
calling
before
hee
elected
them
unto
life
:
In
like
sort
it
followeth
not
,
that
because
men
are
not
reprobate
in
respect
of
reprobation
temporall
,
untill
they
are
found
to
disobey
their
calling
;
Ergo
,
God
did
consider
them
as
disobedient
to
their
calling
before
he
reprobated
them
unto
death
:
albeit
there
is
a
vast
difference
between
Election
and
Reprobation
.
For
if
once
men
be
found
truly
to
obey
their
calling
,
hereby
as
they
are
effectually
called
,
so
they
may
be
assured
of
their
eternall
Election
unto
grace
,
and
consequently
unto
glory
also
.
But
although
men
for
a
while
are
found
to
disobey
their
calling
,
though
hereby
they
are
obdurated
,
yet
no
evidence
ariseth
here-hence
of
their
non-election
unto
grace
,
and
consequently
of
their
reprobation
from
grace
,
and
as
from
grace
so
from
glory
also
.
The
reason
is
,
because
nothing
but
small
obduration
and
continuance
in
sinne
is
an
evidence
of
Preprobation
eternall
;
though
in
this
case
they
may
be
accounted
reprobate
two
wayes
:
First
in
a
negative
opposition
to
Election
temporall
;
for
certainly
in
this
case
they
are
not
as
yet
effectually
called
,
that
is
,
converted
unto
God
.
Secondly
,
they
may
be
called
reprobate
as
it
hath
the
signification
of
an
adjective
,
and
not
of
a
participle
;
like
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometimes
used
in
holy
scripture
,
1
Pet.
2.
9.
Revel.
17.
14.
2
Joh.
1.
14.
And
the
word
Reprobate
in
those
places
you
take
advantage
of
,
is
rather
an
adjective
then
a
participle
.
As
for
Reprobation
in
opposition
to
Election
eternall
,
that
is
expressed
in
holy
Scripture
by
the
not
writing
mens
names
in
the
book
of
life
:
which
signifies
Gods
purpose
to
deny
them
both
grace
and
glory
;
and
they
are
commonly
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendred
,
such
as
perish
;
1
Cor.
1.
18.
and
2
Cor.
4.
3.
And
on
the
contrary
,
the
Elect
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
1.
18.
But
unto
us
which
are
saved
,
it
is
the
power
of
God
.
And
Act.
2.
last
v.
God
added
daily
to
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
then
,
whereas
by
consequent
followeth
their
continuance
in
sinne
and
condemnation
,
there
is
also
in
scripture
a
decree
of
God
called
Ordination
unto
wrath
,
1
Thes.
5.
9.
And
as
there
is
a
preparing
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
unto
destruction
,
and
a
creating
unto
an
evill
day
;
so
there
must
consequently
be
acknowledged
in
God
a
purpose
to
prepare
to
destruction
,
and
to
create
against
the
day
of
evill
.
But
let
us
come
to
the
particular
scanning
of
your
discourse
.
I
willingly
acknowledge
that
(
as
you
say
)
wee
no
where
read
in
scripture
of
Reprobation
,
but
of
such
men
to
whom
the
meanes
of
grace
,
or
at
least
of
the
knowledge
of
God
in
some
measure
or
other
hath
been
offered
in
vaine
.
This
qualification
is
brought
in
to
prevent
an
exception
out
of
Rom.
1.
Where
the
Gentiles
are
said
to
be
given
over
into
a
reprobate
minde
;
who
yet
had
not
the
meanes
of
grace
:
But
they
had
(
you
will
say
)
the
knowledge
of
God
in
some
measure
;
you
meane
,
the
meanes
of
the
knowledge
of
God
,
and
these
meanes
are
the
world
,
wherein
they
are
brought
forth
;
for
the
world
containes
the
workes
of
God
,
and
by
them
are
manifested
the
invisible
things
of
God
,
even
his
eternall
power
and
Godhead
.
And
indeed
these
meanes
of
the
knowledge
of
God
,
all
enjoy
in
equall
measure
,
according
to
the
proportion
of
the
time
of
their
lives
.
But
,
to
discover
unto
you
the
loosnesse
of
this
your
discourse
,
I
pray
you
consider
,
the
sinne
of
the
Gentiles
here
taxed
,
is
the
transforming
of
the
glory
of
the
incorruptible
God
,
into
the
similitude
of
corruptible
things
;
contrary
unto
that
knowledge
which
they
did
or
might
attaine
unto
by
Gods
workes
.
Their
judgement
was
their
giving
over
into
a
reprobate
minde
,
to
doe
things
inconvenient
,
as
there
it
followeth
.
And
doe
you
thinke
indeed
,
that
all
such
Idolaters
were
given
over
into
a
reprobate
minde
to
doe
such
abominable
things
,
as
after
are
mentioned
?
Were
there
not
found
many
morall
men
among
the
Heathens
,
which
yet
were
reprobates
as
well
as
the
most
prophane
amongst
them
?
Nay
,
what
thinke
you
of
them
,
amongst
whom
this
sinne
of
transforming
the
glory
of
the
incorruptible
God
,
into
the
similitude
of
corruptible
things
,
was
not
found
;
as
Varro
writes
of
the
Romans
,
that
for
,
above
an
hundred
yeares
they
had
no
Images
,
and
that
in
those
dayes
the
Gods
were
worshipped
more
chastely
;
and
that
they
who
brought
in
Images
were
to
blame
in
two
respects
:
First
,
because
errorem
auxerunt
.
The
Second
,
because
timorem
ademerunt
:
and
were
not
they
,
thinke
you
,
given
over
into
a
reprobate
minde
?
Lastly
,
be
it
so
they
were
given
over
,
are
you
indeed
perswaded
that
none
of
these
were
the
elect
of
God
?
Doth
not
the
contrary
apeare
manifestly
in
the
Corinthians
?
For
,
were
not
they
,
as
well
as
others
,
in
former
time
carried
away
after
dumbe
Idols
,
as
they
were
led
?
1
Cor.
12.
2.
Were
not
they
also
given
over
into
a
reprobate
minde
?
Were
not
they
fornicatours
,
idolaters
,
adulterers
,
wantons
,
buggerers
,
&
c
?
1
Cor.
6.
9
,
11.
Yet
they
were
sanctified
in
due
time
;
notwithstanding
all
this
,
they
were
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
spirit
of
our
God
.
Therefore
I
conclude
,
it
is
one
thing
to
be
a
reprobate
in
that
sense
wee
here
speak
of
reprobates
;
for
wee
speak
of
reprobates
in
opposition
to
Gods
elect
.
But
undoubtedly
the
very
elect
of
God
may
be
for
a
time
,
and
that
for
a
long
time
,
given
over
into
a
reprobate
minde
.
Againe
,
is
Reprobation
onely
of
those
to
whom
the
meanes
of
grace
have
been
offered
in
vaine
?
and
is
Reprobation
pronounced
on
none
but
such
?
Then
,
belike
,
Reprobation
is
not
eternall
,
but
temporall
;
and
consequently
,
nothing
pertinent
to
our
present
purpose
:
And
I
could
wish
you
had
expressed
wherin
this
Reprobation
temporall
,
which
is
pronounc't
upon
men
after
the
meanes
of
grace
have
been
offered
unto
them
in
vaine
,
doth
consist
.
For
,
to
use
words
signifying
wee
know
not
what
,
maketh
all
our
disputation
as
much
in
vaine
,
as
to
draw
water
with
a
bucket
that
hath
no
bottome
.
Sure
I
am
,
noe
receiving
of
the
meanes
of
grace
in
vaine
is
an
evidence
of
that
Reprobation
wee
speak
of
,
unlesse
it
be
finall
,
though
well
it
may
be
of
giving
over
into
a
reprobate
minde
for
the
present
.
But
devise
what
you
will
to
be
the
act
of
Reprobation
temporall
you
speak
of
,
will
it
therefore
follow
that
the
consideration
of
this
contumacie
in
standing
out
against
the
meanes
of
grace
,
was
with
God
before
his
purpose
thus
to
reprobate
?
As
for
example
,
because
finall
impenitency
and
infidelity
go
before
condemnation
,
will
you
herence
inferr
,
that
the
consideration
of
finall
impenitencie
and
infidelitie
did
precede
Gods
purpose
of
condemnation
?
By
the
same
course
you
may
conclude
,
that
because
faith
,
and
repentance
,
and
good
works
,
and
perseverance
in
all
this
,
goes
before
a
mans
salvation
,
therefore
the
consideration
of
all
these
was
precedent
to
Gods
purpose
of
salvation
.
And
indeed
it
cannot
be
avoided
,
but
that
this
doctrine
of
yours
in
the
point
of
Reprobation
,
must
necessarily
overthrow
your
owne
doctrine
concerning
Gods
election
;
though
this
is
litle
considered
usually
.
And
how
can
God
know
mans
finall
impenitency
,
unlesse
he
purpose
to
permit
it
?
And
if
the
permission
of
finall
impenitency
be
in
Gods
intention
before
condemnation
,
then
,
by
your
owne
rules
,
it
must
be
after
it
in
execution
;
and
so
men
shall
be
condemned
for
their
impenitency
before
they
have
committed
it
.
It
is
true
,
the
Jewes
are
pronounced
reprobate
silver
,
Jerem.
6.
30.
after
the
Prophets
labour
was
found
in
vaine
;
but
you
do
not
well
to
extend
this
unto
Reprobation
in
that
sense
wee
speake
of
it
:
For
,
in
your
owne
opinion
,
nothing
but
finall
obstinacie
doth
make
men
reprobate
;
but
such
was
not
as
yet
the
obstinacie
of
those
Jewes
,
who
are
there
called
reprobate
silver
.
And
how
uncharitable
a
thing
were
it
for
you
,
or
any
man
,
to
thinke
that
none
of
those
obstinate
Jewes
were
afterwards
converted
unto
God
by
the
ministerie
of
the
Prophet
Jeremiah
.
Yet
,
admit
it
were
finall
,
such
I
confesse
precedes
condemnation
which
is
temporall
:
But
will
you
herence
inferre
it
precedes
also
Reprobation
,
or
the
decree
of
condemnation
,
which
is
eternall
?
But
there
is
no
tolerable
good
consequence
in
this
;
and
you
might
as
well
inferre
,
that
good
workes
are
precedent
to
election
,
as
I
have
already
shewed
.
And
withall
,
hereby
you
should
constitute
a
very
wild
order
of
things
in
execution
:
Yet
,
I
grant
,
every
obstinacie
,
so
long
as
men
continue
in
it
,
making
a
shew
of
godlinesse
,
is
sufficient
to
constitute
them
reprobate
silver
,
and
such
as
are
given
over
into
a
reprobate
minde
.
Were
it
so
,
that
after
God
hath
used
meanes
to
purge
the
people
,
and
they
would
not
be
purged
,
then
hee
rejects
all
further
care
of
purging
them
from
their
filthinesse
any
more
:
will
you
inferre
therence
,
that
the
consideration
of
this
contempt
of
the
meanes
of
grace
goes
before
Reprobation
,
as
it
signifies
the
decree
of
condemnation
?
And
consider
you
not
,
that
thus
the
permission
of
this
obstinacie
in
Gods
intention
,
must
goe
before
condemnation
,
and
consequently
must
follow
after
it
in
execution
?
That
is
,
men
shall
first
be
condemned
,
and
afterwards
suffered
to
despise
the
meanes
of
grace
.
Againe
,
doth
not
faith
,
and
repentance
,
and
good
workes
,
in
like
manner
precede
salvation
?
And
must
not
the
consideration
of
all
these
by
like
reason
goe
before
Election
?
Besides
all
this
,
it
is
an
untruth
which
you
deliver
;
that
after
men
have
refused
to
be
purged
when
God
would
have
purged
them
,
forthwith
hee
gives
off
all
further
care
of
purging
them
from
their
silthinesse
.
How
many
thousands
are
there
in
this
Kingdome
,
who
are
guiltie
,
and
for
many
yeares
have
been
guiltie
,
of
refusing
to
be
purged
when
God
would
have
purged
them
:
yet
doth
not
God
give
over
all
further
care
of
purging
them
from
their
silthinesse
?
and
who
dares
say
,
that
none
of
them
shall
be
converted
unto
God
ere
they
die
?
Doth
not
Paul
warne
Timothie
to
carry
himselfe
gently
towards
them
that
are
without
,
waiting
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
at
length
God
will
give
them
repentance
,
&
c
?
And
why
should
wee
despaire
of
any
,
so
long
as
God
suffers
them
to
live
,
and
injoy
the
meanes
of
grace
?
Neither
doth
the
Prophet
Ezech.
24.
13.
expresse
or
signifie
,
that
God
in
this
case
gives
over
all
further
care
of
purging
their
silthinesse
,
onely
professeth
that
hee
will
not
spare
them
any
longer
:
They
should
not
be
purged
,
till
he
had
caused
his
wrath
to
light
upon
them
.
But
might
not
the
lighting
of
Gods
wrath
upon
them
be
a
meanes
of
this
?
Nay
,
is
not
this
Gods
ordinarie
course
,
when
his
word
is
received
in
vaine
,
to
exercise
his
people
with
affliction
,
and
that
to
this
end
,
even
to
purge
away
their
drosse
till
it
be
pure
,
and
take
away
all
their
tinne
?
Isai
,
1.
And
did
not
the
Lord
promise
as
much
by
the
mouth
of
Ezechiel
also
,
and
that
in
reference
to
the
very
same
wrath
of
God
,
as
a
meanes
of
their
reformation
?
What
else
meaneth
that
,
I
will
scatter
thee
among
the
heathen
,
and
disperse
thee
in
the
Countries
,
and
will
consume
thy
filthinesse
out
of
thee
?
Ezek.
22.
15.
Your
second
question
is
of
the
very
same
nature
,
and
admits
in
every
particular
the
very
same
answer
.
From
the
old
Testament
you
come
unto
the
new
:
That
of
the
Apostle
,
2
Cor.
13.
5.
you
straine
miserablie
to
make
it
serve
your
turne
.
For
first
you
serve
your
turne
at
pleasure
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
meerly
the
privation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
yet
you
inforce
it
to
signifie
a
desperate
condition
,
which
is
utterly
repugnant
to
the
genius
of
the
Apostles
text
:
who
admonisheth
them
to
prove
themselves
,
whether
they
were
in
the
faith
,
to
humble
them
if
they
found
themselves
otherwise
;
not
to
preach
desperation
unto
them
.
Nother
doth
the
Apostle
inferre
the
condition
of
reprobates
(
such
as
there
hee
speakes
of
)
from
the
receiving
of
the
grace
of
God
by
a
powerfull
ministerie
(
such
as
Pauls
was
)
offered
unto
them
in
vaine
;
but
from
the
not
having
Christ
in
them
.
In
this
case
,
whatsoever
their
minister
was
,
and
how
litle
time
soever
,
as
well
as
how
long
they
had
injoyed
the
Gospel
,
hee
pronounced
them
reprobates
:
As
,
indeed
,
till
men
are
effectually
called
,
there
is
noe
necessitie
that
there
should
be
any
difference
between
the
Elect
and
Reprobates
considered
in
themselves
:
Albeit
in
respect
of
the
different
purposes
of
God
towards
them
,
there
is
a
very
great
difference
.
That
out
of
the
1.
to
the
Rom.
as
concerning
the
Gentiles
given
up
to
a
reprobate
minde
,
I
have
already
spoken
sufficient
.
I
like
Piscators
interpretation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
better
then
yours
:
Hee
renders
it
thus
,
in
mentem
omnis
judicii
expertem
.
And
I
pray
tell
me
,
doe
you
not
thinke
they
were
given
over
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
their
transforming
of
the
glory
of
the
incorruptible
God
,
into
the
similitude
of
corruptible
things
?
Were
it
not
so
,
how
could
they
have
been
guiltie
of
so
foule
a
transformation
?
It
is
true
,
hee
gave
them
up
also
to
a
reprobate
minde
,
to
doe
things
uncomely
,
and
to
corrupt
their
lives
also
with
horrible
uncleannesse
.
Yet
,
I
have
shewed
out
of
1
Cor.
6.
that
some
of
those
were
afterwards
sanctified
,
and
consequently
ab
origine
the
elect
of
God
,
and
not
reprobates
in
such
a
sense
as
we
entreat
of
it
in
this
controversie
.
Be
it
so
,
that
men
are
not
shut
up
in
enmitie
against
Christ
till
they
have
the
light
:
For
,
how
could
it
be
otherwise
,
seeing
to
be
an
enemie
to
the
light
,
and
to
hate
the
light
,
are
but
one
thing
,
though
expressed
under
different
phrases
.
What
is
this
to
the
purpose
?
Say
they
are
not
condemned
till
then
;
I
say
nor
then
neither
;
1.
Unlesse
they
continue
finally
therein
:
for
were
not
the
very
Elect
sometimes
strangers
and
enemies
?
Rom.
5-10
.
Col.
1.
12.
Be
it
so
,
hatred
of
the
light
goeth
before
condemnation
,
therfore
the
consideration
of
this
hatred
goes
before
Gods
purpose
to
condemne
them
.
If
this
Logick
likes
you
,
like
this
also
:
Faith
,
repentance
,
and
good
workes
,
goe
before
salvation
;
therefore
they
are
before
Gods
purpose
to
save
them
whom
he
saves
.
But
,
wheras
you
seeme
to
denote
,
that
after
a
certaine
continuance
in
hatred
of
the
light
,
a
mans
case
is
desperate
,
which
you
seeme
to
signifie
by
a
phrase
of
shutting
up
;
besides
that
it
is
nothing
at
all
to
the
present
purpose
,
but
matter
of
another
question
,
I
shall
beleeve
it
,
when
I
finde
your selfe
,
or
any
man
else
,
to
prove
it
:
In
the
meane
time
I
continue
as
I
am
,
and
rest
contented
with
the
reasons
formerly
mentioned
for
the
disproving
of
it
.
Undoubtedly
,
by
the
seed
of
the
serpent
,
cannot
be
meant
all
men
fallen
and
corrupted
in
Adam
by
originall
sinne
,
for
they
are
expresly
proposed
in
opposition
to
the
seed
of
the
woman
:
Gen.
3.
15.
Herein
I
concurre
with
you
,
but
I
concurre
not
with
you
in
the
description
of
the
seed
of
the
serpent
;
for
that
agrees
to
all
,
even
to
the
Elect
,
as
well
as
to
the
Reprobate
:
before
the
time
comes
,
that
God
hath
appointed
for
their
effectuall
calling
;
for
till
then
,
they
have
the
Image
of
the
old
serpent
(
as
you
call
it
)
stamped
upon
them
:
for
they
are
in
blindnesse
of
minde
and
hardnesse
of
heart
,
which
undoubtedly
are
the
chiefe
workes
of
the
devill
,
which
Christ
came
into
the
world
to
loose
.
Their
will
is
to
doe
the
lusts
of
the
devill
,
for
the
devill
workes
in
them
,
and
being
taken
in
his
snare
,
they
are
led
captive
by
him
to
doe
his
will
;
yea
Paul
himselfe
had
an
hatred
of
the
light
,
and
loved
darknesse
above
it
.
But
assure
your selfe
,
no
hatred
of
the
light
,
except
it
be
finall
,
is
the
cause
why
our
Saviour
shuts
any
man
under
condemnation
.
I
verily
thought
with
my selfe
(
saith
St.
Paul
)
that
I
ought
to
doe
many
contrary
things
against
the
name
of
Jesus
of
Nazareth
.
10.
Which
things
I
also
did
in
Jerusalem
;
for
many
of
the
Saints
did
I
shut
up
in
prison
,
having
received
authoritie
from
the
chiefe
Priests
,
and
when
they
were
put
to
death
,
I
gave
my
voice
against
them
.
11.
And
I
punished
them
oft
in
every
synagogue
,
and
compelled
them
to
blaspheme
;
and
being
excedingly
mad
against
them
,
I
persecuted
them
even
unto
strange
Cities
.
I
see
no
reason
why
the
prophaneness
of
Esau
should
stand
in
greater
opposition
unto
grace
,
then
the
zeale
of
Paul
while
he
was
a
persecuter
.
Esau
intreated
Jacob
kindly
in
his
returne
from
Mesopotamia
,
but
Esau
continued
finally
in
his
prophanenesse
.
Paul
continued
not
in
the
course
of
his
blind
persecuting
zeale
;
and
this
puts
the
true
difference
between
them
.
Though
with
God
there
was
a
difference
put
between
them
from
everlasting
in
his
counsels
,
to
make
the
one
a
vessell
of
mercy
,
the
other
a
vessell
of
wrath
.
And
I
see
no
reason
why
the
reprobates
should
not
be
accounted
the
seed
of
the
serpent
from
their
first
conception
;
not
because
of
their
originall
pollution
(
for
that
is
common
to
them
with
Gods
Elect
)
but
because
God
doth
not
purpose
to
cure
it
in
them
,
as
hee
will
cure
it
in
the
Elect
;
though
this
naturall
corruption
cannot
break
forth
into
actuall
hatred
of
the
truth
,
till
they
were
brought
,
acquainted
with
it
:
and
the
like
actuall
hatred
breakes
forth
also
in
Gods
Elect
,
as
it
did
in
Paul
,
untill
the
time
comes
which
God
hath
appointed
for
the
curing
of
it
:
But
hee
will
never
cure
it
in
the
Reprobate
.
Against
the
point
I
know
nothing
of
worth
,
besides
that
in
the
interpreted
and
opened
in
the
answere
to
the
fourth
Doubt
following
;
save
onely
that
place
in
Jude
,
where
it
is
said
of
the
false
teachers
(
as
it
is
commonly
translated
)
that
they
were
ordained
of
old
to
condemnation
.
The
words
in
the
originall
are
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
sense
whereof
is
given
to
be
,
that
these
false
teachers
were
of
old
ordained
to
judgement
.
viz.
As
they
take
it
from
eternitie
,
and
so
before
themselves
were
,
or
had
given
any
former
cause
of
such
condemnation
:
and
according
to
this
sense
,
the
subject
whereabouts
the
decree
of
reprobation
is
conversant
,
is
not
the
world
as
fallen
in
Adam
,
much
lesse
as
fallen
from
Christ
:
but
as
considered
in
massa
pura
,
before
they
had
done
good
or
evil
,
yea
,
before
they
were
.
To
cleare
this
objection
I
am
to
crave
leave
to
depart
from
the
usuall
translation
and
interpretation
of
this
place
.
For
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
in
the
first
place
signifie
condemnation
,
but
,
as
you
well
know
,
judgement
rather
.
And
so
if
I
should
give
the
sense
,
they
were
of
old
ordained
to
judgement
,
viz.
according
to
their
workes
;
this
would
not
at
all
touch
the
second
act
of
positive
Reprobation
,
the
point
now
in
hand
;
but
only
confirme
the
first
point
touching
the
former
act
of
positive
Retribution
,
spoken
of
before
;
viz.
before
the
world
was
,
God
then
ordained
the
men
of
this
world
to
judgment
according
to
their
works
.
And
surely
I
should
have
rested
in
this
sense
,
but
that
I
see
the
Apostle
Jude
interposing
the
Pronounc●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
thereby
point
at
some
spirituall
kind
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
judgement
spoken
of
by
him
in
the
wordes
before
.
v.
3.
Hee
thought
it
needfull
to
exhort
them
to
contend
earnestly
for
the
faith
once
given
to
the
Saints
.
In
the
v.
4.
Hee
rendreth
a
just
reason
hereof
from
the
antagonists
which
were
crept
in
amongst
them
;
and
whom
God
himselfe
,
as
the
chiefe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
had
designed
and
sent
amongst
them
,
to
put
them
to
this
contention
and
tryall
.
For
so
the
coherence
requires
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
here
translated
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coming
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
decerno
,
dimico
,
to
contend
in
law
or
warre
;
and
then
judico
,
and
last
of
all
condemno
;
doth
first
signifie
lis
or
certamen
,
contention
or
tryall
;
and
then
judgement
,
and
at
the
last
hand
condemnation
.
Thus
,
Paul
takes
this
word
in
the
first
sense
with
Jude
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
suits
or
tryalls
,
or
contentions
.
There
is
utterly
(
saith
hee
)
a
fault
amongst
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
that
you
have
contentions
,
or
suits
,
or
tryalls
,
one
with
another
.
If
you
take
the
primitive
sense
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
also
consider
the
coherence
of
the
Apostles
words
in
this
place
,
this
will
appeare
to
bee
his
native
and
true
meaning
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
were
of
old
designed
to
this
contention
:
Yet
for
a
little
further
clearing
of
the
text
,
let
me
adde
a
word
touching
the
sense
of
the
other
two
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Apostle
alludeth
to
the
common
course
of
Judges
,
and
suites
in
the
law
;
or
of
wrestlings
in
the
Olympian
,
or
of
captaines
in
the
war
,
who
were
wont
conscribere
,
to
designe
afore-hand
,
or
set
downe
in
writing
the
names
of
such
adversaries
as
were
to
have
their
causes
or
tryalls
tryed
before
them
.
And
as
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
of
old
,
I
dare
not
stretch
it
so
farre
,
as
to
reach
it
to
eternitie
;
neither
doth
the
place
require
it
,
nor
any
other
in
scripture
to
my
remembrance
.
Yea
,
God
himselfe
,
in
Jeremy
,
plainly
distinguisheth
time
of
old
,
from
eternitie
;
as
the
lesser
from
the
greater
.
If
you
then
aske
what
is
that
old
time
Jude
here
speakes
of
,
wherein
God
wrought
afore-hand
,
and
as
it
were
designed
;
viz.
these
false
teachers
to
the
tryall
of
his
Church
,
and
contention
with
him
:
I
answere
,
About
4040.
yeares
before
Jude
wrote
this
Epistle
,
when
God
pronounced
in
'
Paradise
that
ancient
curse
upon
the
serpent
and
his
seed
,
I
will
put
enmitie
(
saith
he
)
between
thee
and
the
woman
,
and
between
thy
seed
and
her
seed
,
then
was
that
of
old
,
when
God
did
assigne
and
appoint
these
false
teachers
under
these
generall
words
,
the
seed
of
the
serpent
,
to
this
enmitie
,
and
contention
with
the
Church
,
concerning
the
faith
once
given
to
the
Saints
.
And
indeed
the
description
which
Jude
gives
of
these
false
teachers
,
thus
set
out
by
God
unto
this
contention
,
doth
plainly
decipher
them
as
the
seed
of
the
serpent
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ungodly
men
,
turning
the
grace
of
God
into
wantonnesse
,
denying
the
only
Lord
God
,
and
our
Lord
Jesus
Christ
.
Thus
have
I
declared
how
farre
,
or
rather
how
little
I
have
departed
,
and
upon
what
grounds
,
not
so
much
from
the
received
doctrine
of
our
Church
,
as
the
received
manner
of
the
explication
of
it
.
In
all
which
I
humbly
submit
my
spirit
,
not
only
to
the
judgment
of
the
reformed
Churches
,
whether
of
England
,
or
of
foreigne
countries
(
if
ever
they
come
to
take
notice
hereof
)
but
also
of
every
learned
godly
brother
,
into
whose
hands
this
discourse
may
fall
.
As
for
that
place
of
Jude
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sense
hereof
(
you
say
)
is
given
to
be
,
that
these
false
teachers
were
of
old
ordained
to
judgement
:
viz.
As
they
take
it
from
eternitie
,
and
so
before
themselves
were
,
and
had
given
any
former
cause
of
such
condemnation
.
This
you
make
the
interpretation
of
the
place
given
by
others
,
and
their
doctrine
accordingly
:
And
the
consequent
thereof
you
make
to
be
this
;
namely
,
That
according
to
this
sense
the
subject
whereabout
the
decree
of
Reprobation
is
conversant
,
is
not
the
world
as
fallen
in
Adam
,
much
lesse
as
fallen
from
Christ
,
but
as
considered
in
massa
pura
,
before
they
had
done
good
or
evill
,
yea
,
before
they
were
.
Now
I
have
diverse
things
to
object
against
you
in
this
.
First
,
were
I
of
your
opinion
in
the
point
of
Reprobation
,
I
should
utterly
deny
that
there
is
any
such
consequent
,
that
may
be
lawfully
inferred
from
the
former
interpretation
and
doctrine
:
For
,
albeit
men
are
from
eternitie
ordained
to
condemnation
,
and
consequently
before
themselves
were
,
or
had
given
any
former
cause
of
such
condemnation
:
yet
,
if
when
God
did
ordaine
them
hereunto
,
he
did
foresee
,
not
only
their
fall
in
Adam
,
but
their
finall
infidelitie
and
impenitency
also
,
and
thereupon
did
proceed
to
ordaine
them
to
condemnation
,
as
it
is
acknowledged
on
all
hands
at
this
day
;
both
Papists
,
Arminians
,
and
orthodox
Protestants
,
your selfe
onely
(
that
I
know
)
excepted
:
then
surely
herehence
it
will
not
follow
,
that
massapura
should
be
the
object
of
Reprobation
,
but
massa
corrupta
;
and
that
not
in
Adam
onely
,
but
with
actuall
sinnes
,
and
that
throughout
the
whole
course
of
their
lives
all
along
,
even
untill
death
.
And
I
perswade
my selfe
,
you
also
will
be
of
the
same
opinion
,
if
you
give
your selfe
to
a
due
and
serious
consideration
of
it
;
which
might
have
saved
you
all
this
paines
in
straining
a
poore
text
to
serve
your
turne
in
a
miserable
manner
,
and
that
most
causelesly
:
For
,
certainely
you
feare
in
this
place
,
where
there
is
no
cause
of
feare
at
all
on
your
part
.
Secondly
,
why
should
you
straine
courtesie
to
acknowledge
Gods
ordination
(
which
is
no
other
then
Gods
decree
)
of
men
unto
condemnation
,
to
have
been
from
all
eternitie
?
For
,
what
Papist
,
Arminian
,
Lutheran
,
or
orthodox
Protestant
(
provided
that
he
be
learned
withall
)
is
found
to
deny
this
?
Was
it
not
one
of
the
prodigious
doctrines
of
Vorstius
,
to
maintaine
that
Gods
decrees
are
not
eternall
?
Whence
it
should
manifestly
follow
,
that
God
is
changeable
.
For
,
if
God
should
now
begin
to
will
that
,
which
formerly
hee
willed
not
;
this
would
introduce
a
change
in
God
,
as
well
as
if
hee
should
cease
to
will
that
which
formerly
hee
willed
.
Can
it
be
denyed
,
but
that
God
did
everlastingly
foresee
whatsoever
should
come
to
passe
?
If
hee
did
,
then
he
did
from
everlasting
foresee
the
finall
infidelitie
and
impenitency
of
every
one
that
in
such
a
condition
departs
out
of
the
world
.
And
why
then
should
it
not
become
God
from
everlasting
to
ordaine
all
such
unto
condemnation
?
Thirdly
,
who
are
they
that
interpret
St.
Jude
in
such
a
manner
as
you
obtrude
upon
them
?
I
cannot
beleeve
any
is
found
so
absurd
.
What
?
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
signifie
no
more
then
ordaine
to
judgement
!
What
shall
become
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
?
a
word
in
this
place
most
significant
?
I
perswade
my selfe
you
cannot
name
one
,
the
Author
of
so
loose
an
interpretation
.
But
let
us
consider
how
you
carry
your selfe
in
the
clearing
of
it
as
you
speak
,
which
indeed
is
to
raise
a
mist
rather
in
the
clear
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
say
,
in
the
first
place
signifies
judgement
;
and
,
I
say
,
neither
doe
they
render
it
otherwise
whom
you
undertake
to
confute
.
Yet
,
holding
the
translation
here
(
as
it
were
at
bay
without
specification
)
it
cannot
stand
with
your
interpretation
;
to
wit
,
of
Gods
ordaining
men
to
judgement
(
in
generall
)
according
to
their
workes
:
a
judgement
of
mercy
,
in
case
their
workes
prove
good
;
or
of
wrath
,
in
case
they
prove
evill
,
whatsoever
you
pretend
to
the
contrary
,
but
most
improvidently
.
For
,
albeit
the
word
judgement
be
generall
,
and
indifferently
appliable
to
either
kind
,
yet
,
the
Apostles
phrase
here
,
this
judgement
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cannot
be
understood
,
and
maintained
in
any
such
generalitie
and
indifferencie
.
And
therefore
you
could
not
rest
in
this
sense
without
much
oversight
as
your selfe
observe
,
and
forthwith
confesse
.
Therefore
you
proceed
further
to
observe
,
that
the
Apostle
v.
3.
thought
it
needfull
to
exhort
them
,
to
contend
earnestly
for
the
faith
once
given
to
the
Saints
.
That
is
true
,
In
the
v.
4.
hee
addes
the
reason
hereof
;
that
also
is
true
in
these
words
:
For
there
are
certaine
men
crept
in
,
of
old
ordained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
these
men
you
call
Antagonists
,
hawking
thereby
after
some
congruitie
to
your
interpretation
following
.
And
thirdly
,
you
observe
,
that
God
designed
them
to
somewhat
:
and
the
better
to
hold
up
the
congruitie
of
your
interpretation
,
you
call
God
the
chiefe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
thing
whereunto
God
designed
them
,
was
(
you
say
)
to
put
the
Christians
,
to
whom
the
Apostle
writes
,
to
this
contention
and
tryall
:
Where
you
leave
the
Greek
,
as
no
longer
able
to
serve
your
turne
;
for
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereunto
God
ordained
them
.
But
yet
(
which
is
enough
)
you
positively
avouch
that
the
coherence
requires
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bee
so
translated
.
This
,
I
say
,
were
enough
if
you
could
as
substantially
prove
it
,
as
you
doe
confidently
avouch
it
.
And
yet
I
presume
,
you
well
know
your selfe
to
have
been
the
first
that
hath
discovered
any
such
pregnancie
of
the
text
;
to
goe
as
it
were
with
child
with
any
such
sense
and
meaning
.
And
therefore
it
behooves
you
to
bring
good
cardes
for
the
proofe
of
this
your
interpretation
,
Now
before
I
come
to
examine
your
proofe
,
I
say
,
that
this
interpretation
of
yours
is
farre
more
〈◊〉
than
that
is
which
you
impugne
,
by
how
much
it
is
farre
more
〈◊〉
(
as
Arminius
urgeth
against
Mr.
‛
Perkins
according
unto
truth
)
to
say
,
that
God
from
eternitie
ordaines
a
man
unto
sinne
,
then
,
that
from
eternitie
hee
ordaines
men
unto
condemnation
:
And
Piscator
concurreth
with
you
in
the
issue
,
though
he
takes
a
different
way
.
Ad
hoc
judicium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
(
saith
hee
)
ad
hanc
impietatem
,
qua
impietate
commerentur
,
sibique
accersunt
judicium
Dei
,
i.
e.
eternam
condemnationem
:
As
much
as
to
say
,
to
this
impietie
,
which
is
their
condemnation
;
according
to
that
of
our
Saviour
,
Joh.
3.
16.
This
is
the
condemnation
of
the
world
,
that
light
is
come
into
the
world
,
and
men
loved
darknesse
rather
then
light
,
because
their
deeds
were
evill
;
still
holding
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
his
usuall
signification
of
judgement
or
condemnation
.
Now
wee
come
to
the
consideration
of
your
proofe
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wee
know
,
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
,
you
say
,
first
decerno
,
then
judico
,
and
last
of
all
condemno
.
Be
it
so
,
hence
you
inferre
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
first
signifie
lis
or
certamen
,
and
then
judgement
,
and
at
the
last
,
condemnation
;
and
thus
Jude
takes
it
here
.
If
this
were
granted
you
,
then
Judes
meaning
must
be
this
,
who
were
of
old
ordained
to
this
contention
:
But
you
render
it
in
much
different
manner
,
thus
;
Who
were
of
old
ordained
to
put
them
(
good
Christians
)
to
this
contention
.
Something
you
plead
for
the
libertie
you
take
in
tempering
the
word
,
but
you
doe
not
so
much
as
endeavour
to
justifie
the
libertie
you
take
in
interpreting
Pauls
phrase
,
when
you
say
,
that
to
ordaine
men
to
this
contention
,
is
,
to
ordaine
them
to
put
Christians
to
this
contention
.
If
you
should
diswade
men
from
impatience
,
and
,
giving
a
reason
hereof
,
should
say
,
For
many
wicked
men
there
are
of
old
ordained
to
this
impatience
;
would
any
of
your
Auditors
understand
you
?
But
give
we
you
leave
to
enjoy
your
interpretation
of
the
phrase
,
let
us
see
how
you
can
justifie
your
interpretation
of
the
word
.
The
first
reason
is
,
ab
origine
nominis
;
as
if
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
first
signifie
to
contend
,
and
thence
you
inferre
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
contention
in
the
first
place
.
But
you
bring
no
Greeke
Grammarian
or
Dictionarie
to
justifie
either
the
one
or
the
other
;
neither
doe
I
thinke
any
world
of
words
(
as
Dictionaries
are
sometimes
called
)
doth
justifie
any
such
interpretation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
matter
may
be
determined
by
deeds
(
as
by
dint
of
sword
)
as
well
as
by
words
,
and
legall
debatings
;
so
that
judicare
and
decernere
,
as
comprehended
under
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shall
be
still
of
the
same
moment
,
and
nothing
different
in
the
effect
,
though
res
prove
to
be
judicata
different
wayes
.
Secondly
you
say
,
that
St.
Paul
takes
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
contentions
:
I
finde
by
my
Concordance
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
found
28
times
in
the
new
Testament
.
Out
of
all
these
you
have
pickt
out
one
to
serve
your
turne
,
if
that
doth
serve
your
turne
;
1
Cor.
6.
7.
There
is
utterly
(
saith
he
)
a
fault
among
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
say
you
,
in
that
you
have
contentions
and
suits
or
tryalls
one
with
another
.
Calvin
renders
it
thus
,
I
am
quidem
omnino
delictum
in
vobis
est
,
quòd
judicia
habetis
inter
vos
;
keeping
the
word
to
his
usuall
signification
:
you
will
have
it
to
signifie
contention
,
as
if
by
speciall
providence
it
were
here
so
used
.
For
the
better
clearing
of
St.
Jude
,
our
English
,
both
the
last
,
and
Geneva
,
thus
:
Now
there
is
verily
a
fault
among
you
,
that
you
goe
to
law
one
with
another
.
Now
to
goe
to
law
,
what
is
it
but
to
seeke
to
civill
courts
for
judgement
or
justice
.
Yet
I
am
content
to
take
your
owne
translation
,
whereby
it
is
apparent
,
that
by
this
word
,
is
not
so
much
signified
contentions
in
generall
,
as
suites
and
tryalls
in
speciall
;
like
as
Piscator
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
,
controversias
forenses
,
to
wit
,
by
a
Metonymie
of
the
effect
for
the
cause
;
for
,
where
there
are
judgements
forensecall
,
there
must
needs
proceed
controversies
forinsecall
.
And
as
for
contentions
in
generall
,
I
doubt
not
but
you
well
know
,
that
in
the
new
Testament
they
are
usually
denoted
under
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
compare
wee
this
with
that
of
Jude
,
when
the
Apostle
exhorts
them
,
v.
3.
to
contend
(
under
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
for
the
faith
once
given
to
the
Saints
,
and
that
against
those
seducers
and
corrupters
,
the
devills
factors
no
doubt
,
who
goeth
about
like
a
roaring
Lion
,
seeking
whom
he
may
devoure
:
he
doth
nothing
at
all
exhort
them
to
such
contentions
as
you
call
suits
or
tryalls
,
but
rather
unto
a
contention
of
resistance
unto
the
practice
of
such
who
would
corrupt
them
;
of
the
same
nature
with
the
exhortation
of
Peter
,
1
Pet.
8.
5.
Having
told
them
of
the
devils
going
about
like
a
roaring
lion
,
&c.
Whom
resist
(
saith
he
)
stedfast
in
the
faith
:
And
answerable
to
that
of
Paul
,
Ephes
.
6.
12.
Wee
wrastle
not
against
flesh
and
bloud
,
but
against
principalities
,
and
against
powers
,
and
against
worldly
governours
,
&c.
For
this
cause
take
unto
you
the
whole
armour
of
God
,
that
yee
may
be
able
to
resist
in
the
evill
day
;
and
having
finished
all
things
,
to
stand
.
So
that
throughout
,
there
is
nothing
at
all
that
serves
your
turne
for
the
countenancing
of
so
strained
an
exposition
,
which
yet
(
as
before
I
shewed
)
is
most
causelesly
undertaken
.
You
proceed
to
a
little
further
clearing
of
the
text
,
or
rather
to
the
raising
of
more
mists
,
especially
in
the
interpretation
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
for
the
allusion
you
finde
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
common
course
of
Judges
and
suits
in
the
law
,
or
of
wrastling
in
the
Olympians
,
or
of
Captaines
in
the
warre
,
who
(
as
you
say
,
but
without
any
proofe
)
were
wont
conscribere
,
to
designe
aforehand
,
or
set
downe
in
writing
the
names
of
such
adversaries
as
were
to
have
their
causes
or
tryalls
tryed
before
them
.
I
have
no
great
edge
to
oppose
it
.
But
Calvin
goes
no
further
then
scripture
,
to
discover
unto
us
this
allusion
:
Porro
(
saith
he
)
haec
metaphora
inde
sumpta
est
quod
aeternum
Dei
consilium
,
quo
ordinati
sunt
fideles
ad
salutem
liber
vocatur
.
And
Revel.
20.
wee
read
of
another
booke
besides
the
booke
of
life
,
wherein
the
deeds
of
wicked
men
are
written
,
and
is
not
there
written
(
thinke
wee
)
their
condemnation
also
?
As
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
old
,
I
confesse
there
is
no
native
force
therein
to
extend
it
to
the
signification
of
eternitie
:
Nay
,
Mar.
15.
44.
it
is
applyed
to
a
very
little
time
before
;
for
Pilate
demands
of
Joseph
of
Airmathea
,
that
came
unto
him
boldly
to
aske
the
body
of
Jesus
,
whether
he
were
dead
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
already
;
yet
it
is
applyable
even
to
eternitie
,
neither
doth
it
signifie
any
desinite
time
rising
upwards
.
And
,
although
this
phrase
of
old
be
distinguished
from
eternitie
,
Jer.
31.
3.
yet
it
is
not
Habac.
1.
12.
And
as
the
words
are
different
in
the
hebrew
,
so
neither
of
them
is
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
greeke
:
but
wee
extend
not
the
signification
of
it
to
eternitie
by
any
force
of
the
word
,
but
from
the
matter
whereof
he
treates
,
which
is
the
ordination
and
decree
of
God
,
which
every
intelligent
and
orthodox
Divine
acknowledgeth
to
be
eternall
;
and
I
finde
it
wondrous
strange
so
worthy
a
Divine
as
your selfe
should
be
of
any
other
opinion
.
And
,
I
pray
,
why
might
not
this
designation
be
from
eternitie
,
as
well
as
4040.
yeares
before
,
such
ungodly
men
were
crept
in
amongst
the
people
of
God
?
Belike
not
till
then
was
the
divell
assigned
to
be
an
enemie
to
the
woman
;
for
it
is
expresly
said
,
God
would
put
enmitie
betweene
the
woman
and
the
serpent
,
betweene
the
seed
of
the
woman
and
the
seed
of
the
serpent
.
Surely
,
that
place
onely
signifies
what
Gods
eternall
purpose
was
in
this
particular
,
then
breaking
out
and
manifesting
it selfe
;
not
that
then
the
Lord
did
begin
to
ordaine
it
:
For
,
nothing
in
the
nature
of
God
is
temporall
.
And
,
certainely
the
enmitie
of
the
serpent
against
mankinde
had
broken
out
before
this
.
Amongst
others
,
I
am
one
into
whose
hand
this
discourse
of
yours
is
fallen
at
length
,
having
heard
some
inckling
of
it
in
the
generall
before
;
and
truly
by
accident
I
lighted
upon
it
,
without
any
enquiring
of
mine
,
without
any
others
offering
it
unto
me
;
and
I
am
sorry
to
see
the
scandall
and
offence
that
is
given
thereby
unto
Gods
people
in
the
way
of
truth
:
and
that
as
I
seeme
to
have
just
cause
to
suspect
,
some
have
been
hardned
and
confirmed
in
their
errour
;
and
some
,
I
heare
,
doe
boast
of
this
discourse
of
yours
,
as
no
small
credit
and
reputation
to
their
cause
:
yet
,
I
am
perswaded
,
this
is
no
judgement
of
God
upon
you
,
who
are
far
from
any
hereticall
animositie
:
onely
we
all
know
but
in
part
,
and
the
best
are
obnoxious
unto
errour
;
but
the
judgements
of
God
that
have
their
course
in
these
dayes
doe
astonish
me
,
in
giving
men
over
to
illusions
to
believe
lies
,
by
what
meanes
,
and
after
what
manner
he
thinks
good
;
and
all
because
we
doe
not
embrace
the
truth
,
the
precious
truth
of
God
with
love
,
thereby
making
our selves
most
unworthy
of
it
.
For
,
when
in
vouchsafing
unto
us
his
holy
truth
,
he
doth
as
it
were
cramme
us
against
our
appetite
,
is
it
not
high
time
for
him
to
make
us
fast
?
And
amongst
them
of
our selves
,
onely
this
let
me
adde
;
because
,
every
divine
truth
is
rich
in
profitable
use
:
I
have
been
confirmed
in
this
truth
,
by
the
holy
usefulnesse
thereof
to
all
sorts
.
1
To
the
Elect
it
maintaineth
and
cherisheth
the
freenesse
and
largenesse
of
the
riches
of
the
grace
of
God
to
them
,
whose
salvation
he
carrieth
along
in
all
the
wayes
of
it
,
not
according
to
their
works
,
but
according
to
his
purpose
and
grace
given
them
in
Christ
before
the
world
was
;
under
whom
also
are
spread
the
everlasting
armes
of
Gods
almightie
power
and
eternall
love
to
guide
and
preserve
them
to
his
heavenly
kingdome
;
which
grace
to
us
is
so
much
the
more
magnified
,
when
wee
behold
the
severitie
,
and
yet
equitie
,
of
his
justice
towards
the
world
of
mankinde
;
who
though
hee
love
them
as
his
creatures
,
yet
he
dealeth
with
them
according
to
their
workes
,
which
in
the
end
windeth
up
in
their
woefull
and
just
destruction
.
2
To
the
carnall
Christian
,
that
sinneth
of
ignorance
or
humane
frailitie
,
and
not
of
prophane
and
wilfull
contempt
of
the
meanes
and
wayes
of
grace
,
this
doctrine
offereth
a
serious
exhortation
to
them
to
seeke
after
Christ
whilst
hee
may
be
found
,
and
earnestly
presseth
on
him
those
lively
and
quickning
expostulations
of
the
Prophets
,
Why
will
you
die
,
O
house
of
Israel
?
What
could
I
have
done
more
for
my
vineyard
,
that
I
have
not
done
?
Turne
yee
,
turne
yee
,
that
iniquitie
may
not
be
your
destruction
.
3
To
the
prophance
and
malignant
dog
and
swine
,
that
walloweth
in
sensuall
and
worldly
lusts
,
and
snarleth
against
the
meanes
and
wayes
of
his
owne
peace
,
and
trampleth
the
precious
ordinances
of
God
under
foote
;
to
such
this
doctrine
testisieth
to
their
faoes
,
that
God
is
just
in
all
that
cometh
on
them
,
and
his
way
equall
:
They
loved
the
cursed
wayes
of
sinne
,
and
are
fallen
into
them
;
they
loved
not
the
wayes
of
blessing
,
and
therefore
are
they
farre
from
them
.
4
To
the
Lutheran
and
Arminian
,
who
refuse
the
excellent
and
heavenly
benefit
of
the
sound
and
comfortable
doctrine
of
Election
,
by
reason
of
some
hard
saying
which
they
observed
in
the
usuall
manner
of
handling
the
opposite
decree
of
Reprobation
;
to
them
this
doctrine
removeth
such
stumbling
blocks
out
of
the
way
,
as
have
hitherto
turned
them
out
of
the
way
of
truth
and
peace
.
5
To
the
cavilling
froward
spirit
,
this
doctrine
cutteth
off
all
occasions
of
reviling
and
slandering
the
orthodox
truth
of
God
,
and
against
them
cleareth
the
equitie
of
the
wayes
of
God
.
6
To
all
sorts
of
men
,
yea
,
to
men
and
Angels
,
it
ministreth
much
matter
of
admiring
and
adoring
the
wonderfull
riches
of
Gods
grace
to
Christ
the
head
of
the
Church
,
and
in
him
to
all
the
elect
his
members
,
the
absolute
power
of
his
soveraigntie
in
dealing
farre
otherwise
with
the
world
,
the
unsearchable
depth
of
his
wisdome
in
the
order
and
end
of
all
his
wayes
,
the
unsearchable
depth
of
his
patience
,
bountie
and
long-suffering
towards
all
men
,
and
manifest
equitie
of
his
justice
,
even
to
those
who
abuse
his
patience
and
bountie
to
their
owne
perdition
.
I
confesse
this
course
of
justifying
,
a
tenet
,
by
the
usefulnesse
of
As
touching
Vocation
;
1.
we
acknowledge
with
you
,
and
you
with
us
,
the
freenesse
of
Gods
efficacious
grace
bestowed
on
some
,
and
denyed
to
others
,
and
herein
magnified
;
that
whereas
God
might
have
bestowed
it
on
others
,
and
not
on
them
,
he
hath
bestowed
it
on
them
,
and
not
on
others
;
yea
,
on
them
who
are
but
few
in
comparison
,
permitting
a
farre
greater
multitude
of
others
,
and
which
is
especially
to
be
considered
,
though
you
are
not
willing
to
take
notice
of
it
:
Like
as
God
hath
mercy
on
some
in
giving
them
this
efficacious
grace
we
speak
of
,
meerely
according
to
the
good
pleasure
of
his
owne
will
;
so
he
hardens
others
,
denying
them
the
same
grace
,
and
that
meerely
according
to
the
good
pleasure
of
his
owne
will
.
And
thus
the
freenesse
of
his
grace
is
magnified
towards
the
elect
,
by
his
severitie
and
freenesse
of
his
will
in
denying
it
unto
others
:
whereas
you
so
carry
it
,
as
if
the
freenesse
of
his
grace
to
the
one
,
were
magnified
in
respect
of
his
justice
toward
the
world
of
mankinde
,
in
dealing
with
them
according
to
their
workes
;
which
is
a
plausible
speech
,
and
of
common
course
usually
admitted
,
but
utterly
void
of
truth
.
The
truth
being
this
:
That
like
as
God
,
in
inflicting
damnation
on
men
,
doth
not
proceed
according
to
the
meer
pleasure
of
his
own
will
,
but
according
to
the
works
of
men
;
so
,
in
denying
grace
efficacious
,
he
doth
not
proceed
according
to
the
workes
of
men
,
but
meerely
according
to
the
good
pleasure
of
his
owne
will
.
For
,
the
Apostle
plainely
professeth
in
this
case
,
that
looke
how
he
hath
mercie
on
whom
hee
will
;
so
likewise
he
hardens
whom
hee
will
.
And
to
cleare
the
truth
in
this
point
(
because
as
many
as
vary
from
the
truth
of
God
in
this
point
,
are
not
very
prone
to
heare
on
this
eare
)
let
us
consider
,
that
justice
hath
different
acceptions
.
In
a
common
notion
it
is
no
otherwise
taken
then
for
justitia
condecentiae
,
as
the
Schoolemen
call
it
.
Thus
,
whatsoever
God
doth
is
an
act
of
Gods
justice
,
whether
it
be
an
act
of
power
,
as
in
makeing
the
world
out
of
nothing
,
or
an
act
of
liberalitie
,
in
doing
good
to
the
creature
without
cause
,
or
an
act
of
mercy
in
pardoning
sin
;
all
these
are
acts
of
justice
in
this
sense
.
The
meaning
whereof
is
no
more
but
this
:
In
all
these
actions
God
doth
no
other
thing
then
what
himselfe
hath
lawfull
power
to
doe
.
In
this
sense
it
is
just
with
God
,
as
well
to
have
mercy
on
whom
he
will
,
as
to
harden
whom
hee
will
.
And
so
your
comparison
here
made
,
should
have
no
life
at
all
to
that
purpose
whereunto
you
accommodate
it
.
For
,
in
this
sense
the
justice
of
God
shall
equally
appeare
on
both
sides
:
Whereas
you
make
the
freenesse
of
Gods
grace
only
on
the
one
side
to
be
magnified
the
more
,
by
the
consideration
of
his
justice
,
which
hath
course
on
the
other
.
So
that
to
hold
up
your
owne
comparison
as
decently
proposed
,
you
must
be
driven
to
forgoe
this
common
notion
of
justice
,
and
sticke
to
a
more
strict
and
peculiar
notion
thereof
;
and
that
is
,
when
God
rewards
or
punisheth
men
according
to
their
workes
.
Now
,
I
say
,
that
God
doth
not
deny
efficacious
grace
to
any
man
according
to
his
workes
;
which
I
demonstrate
thus
:
The
execution
of
justice
in
this
kinde
,
doth
alwayes
proceed
according
to
some
law
,
which
law
is
made
to
man
by
some
superior
power
;
but
unto
God
not
by
any
superior
power
(
for
hee
acknowledgeth
no
superior
power
)
,
but
by
his
owne
will
:
As
for
example
,
Wherefore
doth
God
crowne
all
them
with
glory
who
die
in
faith
,
and
in
repentance
?
To
wit
,
because
he
hath
ordained
and
made
a
law
,
that
,
whosoever
continueth
to
the
end
(
in
the
state
of
faith
and
repentance
)
shall
be
saved
.
Againe
,
why
doth
God
damne
them
to
everlasting
fire
who
die
in
sinne
,
void
of
faith
,
void
of
repentance
?
To
wit
,
because
God
hath
ordained
and
made
a
law
,
that
,
whosoever
beleeveth
not
(
provided
that
he
continueth
in
unbeliefe
unto
the
end
)
shall
be
damned
.
For
,
undoubtedly
,
God
could
have
turned
men
into
nothing
,
had
it
so
pleased
him
,
and
had
hee
not
decreed
the
contrary
;
like
as
hee
brought
men
out
of
nothing
.
Now
shew
me
that
God
hath
ordained
or
made
a
law
,
that
men
found
in
such
or
such
a
condition
shall
be
denyed
efficacious
grace
:
if
you
cannot
shew
any
such
ordinance
or
law
of
God
,
then
doe
not
say
that
God
,
in
denying
grace
,
proceeds
according
to
mens
workes
in
justice
.
And
,
indeed
,
if
any
such
law
could
be
assigned
,
it
would
follow
,
that
in
the
communicating
of
grace
also
God
should
proceed
not
according
to
the
good
pleasure
of
his
will
,
but
in
justice
,
according
to
mens
workes
.
Consider
a
second
argument
,
What
is
sinne
originall
,
but
the
spirituall
death
of
the
soule
?
By
Regeneration
man
formerly
dead
in
sinne
is
revived
.
Now
is
it
congruous
to
say
,
that
because
man
is
dead
in
sinne
,
therefore
it
is
just
with
God
not
to
revive
him
?
Because
a
man
is
blind
,
therefore
it
is
just
with
God
not
to
open
his
eyes
?
Or
,
because
he
is
deafe
,
therefore
it
is
just
with
God
not
to
open
his
eares
?
Suppose
sin
were
but
the
sicknesse
of
the
soule
,
is
it
congruous
to
say
,
that
because
a
man
is
sicke
,
therefore
it
is
just
with
God
not
to
cure
him
?
Whereas
it
is
manifest
,
that
unlesse
a
man
were
first
sicke
,
it
were
impossible
to
cure
him
;
unlesse
first
blinde
or
deafe
,
it
were
impossible
to
restore
sight
or
hearing
unto
him
;
unlesse
first
dead
,
it
were
utterly
impossible
to
revive
him
.
Come
wee
now
to
salvation
and
damnation
;
you
seeme
to
say
that
God
of
his
free
grace
doth
save
a
man
.
In
my
judgement
it
is
an
improvident
speech
.
For
,
consider
,
whom
doth
God
save
of
ripe
yeares
?
Doth
hee
save
any
other
but
those
that
die
in
the
Lord
?
That
is
,
such
as
die
in
the
state
of
grace
,
in
the
state
of
faith
and
repentance
?
Now
judge
,
I
pray
,
Is
it
fit
to
say
,
It
is
free
and
indifferent
with
God
,
either
to
save
or
damne
them
who
die
in
the
Lord
,
in
the
state
of
grace
,
in
the
state
of
repentance
?
For
,
hath
not
God
made
as
well
such
a
law
,
that
,
whosoever
beleeves
and
repents
,
he
shall
be
saved
?
As
such
a
law
,
Whosoever
beleeves
not
,
nor
repents
,
shall
be
damned
?
And
,
in
respect
of
the
former
law
,
is
not
God
as
much
obliged
to
save
them
that
beleeve
and
repent
,
as
in
respect
of
the
latter
law
,
hee
is
obliged
to
damne
them
that
beleeve
not
,
that
repent
not
?
So
that
the
comparison
is
miserably
to
blame
,
made
between
the
freenesse
of
Gods
grace
in
saving
the
one
,
and
his
severitie
and
justice
in
condemning
others
:
And
the
confounding
of
effectuall
vocation
and
salvation
on
the
one
side
,
and
obduration
with
damnation
on
the
other
,
hath
exposed
you
to
this
incongruitie
ere
you
are
aware
.
So
that
,
whereas
I
thought
to
have
least
to
doe
about
this
use
,
a
greater
businesse
is
made
unto
me
in
clearing
the
truth
of
God
herein
then
I
could
imagine
:
and
yet
I
am
not
come
to
an
end
.
This
may
suffice
to
discover
the
unsoundnesse
of
the
maine
body
of
your
comparison
.
But
there
are
some
other
things
to
be
considered
on
the
by
:
First
,
by
way
of
amplifying
the
largenesse
of
the
riches
of
the
grace
of
God
.
You
tell
us
how
the
Lord
carrieth
the
salvation
of
his
Elect
in
all
the
wayes
of
it
,
&c.
And
forthwith
by
way
of
addition
you
say
,
that
under
them
also
are
spread
the
everlastig
armes
of
Gods
power
and
eternall
love
,
to
guide
them
to
his
eternall
kingdome
:
Which
is
no
different
thing
,
but
meerely
the
same
with
the
former
,
of
carrying
their
salvation
along
in
all
the
wayes
of
it
.
These
expressions
,
I
confesse
,
are
momentuous
,
to
stir
up
gracious
affections
in
the
apprehension
of
the
freenesse
and
power
of
Gods
grace
.
But
,
if
hereby
our
judgement
(
in
the
meane
time
)
is
not
a
little
disturbed
in
discerning
Gods
truth
,
so
that
wee
embrace
errour
in
stead
thereof
,
wee
shall
buy
good
affections
at
too
deare
a
rate
,
as
is
the
losse
of
truth
.
And
hereby
as
I
have
shewed
,
the
freenesse
of
Gods
grace
is
miserably
weakned
:
For
,
if
God
be
not
acknowledged
freely
and
of
the
meere
pleasure
of
his
will
to
deny
grace
unto
some
,
I
cannot
see
how
well
it
can
be
maintained
that
hee
doth
freely
and
according
to
the
meere
pleasure
of
his
owne
will
bestow
it
upon
others
.
Againe
,
that
phrase
of
yours
,
the
equitic
of
Gods
justice
toward
them
that
are
damned
,
seemes
somewhat
incongruous
.
For
,
equitie
signifies
the
moderation
of
justice
in
such
sort
,
that
the
strictnesse
thereof
may
not
hinder
mans
good
:
But
what
good
the
damned
reap
by
this
equitie
you
speak
of
,
you
have
not
declared
.
Lastly
,
you
say
,
God
loves
the
damned
as
they
are
his
creatures
.
And
it
is
a
phrase
,
I
confesse
,
that
hath
'
its
course
with
many
hand
over
head
.
In
the
very
state
of
damnation
in
hell
fire
,
they
are
and
still
continue
to
be
his
creatures
;
what
,
I
pray
,
is
that
love
of
God
that
passeth
upon
them
in
that
state
?
Undoubtedly
,
whatsoever
it
be
,
it
must
consist
with
hatred
in
the
highest
degree
.
I
would
willingly
know
whether
it
be
Amor
complacentiae
,
or
Amor
beneficentiae
.
If
it
bee
complacentiae
,
what
is
it
that
God
likes
in
them
,
unlesse
it
be
his
own
worke
,
the
nature
of
men
?
Or
what
good
is
it
that
God
doth
unto
them
in
the
state
of
damnation
?
Can
it
be
any
other
then
the
continuance
of
their
being
?
Yet
,
most
thinke
that
is
nothing
good
to
them
in
the
state
of
damnation
.
Whatsoever
your
meaning
be
,
if
you
did
expresse
it
,
it
may
be
you
would
fly
from
your
owne
caution
in
this
place
,
as
Moses
did
from
his
rod
when
it
was
turned
into
a
Serpent
.
I
am
perswaded
,
the
apparent
incongruitie
thereof
would
little
please
you
.
I
come
to
the
Consideration
of
the
second
Use
.
2
That
the
doctrine
of
our
Church
,
from
which
you
swerve
,
doth
not
offer
,
as
well
as
yours
,
to
carnall
Christians
a
serious
exhortation
to
seeke
after
Christ
whilst
he
may
be
found
:
Or
that
it
doth
not
,
as
earnestly
as
yours
,
presse
upon
them
those
heartie
and
quickning
expostulations
of
the
Prophets
:
Why
will
yee
die
,
O
house
of
Israel
?
Or
,
What
could
I
have
done
more
for
my
vineyard
that
I
have
not
done
?
Turne
yee
,
turne
yee
,
that
iniquitie
may
not
be
your
destruction
,
you
doe
not
so
much
as
goe
about
to
prove
.
But
I
have
something
more
to
except
against
this
use
of
yours
.
The
description
here
given
by
you
of
a
carnall
Christian
;
to
wit
,
That
hee
sinnes
of
ignorance
and
humane
frailtie
,
and
not
of
prophane
and
wilfull
contempt
of
the
meanes
of
grace
;
I
had
thought
it
had
been
proper
to
the
regenerate
,
and
not
at
all
belonging
to
the
carnall
Christians
,
whom
,
I
thinke
,
you
make
no
better
than
naturall
men
,
to
whom
the
things
of
God
are
foolishnesse
;
and
in
whom
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
enmitie
unto
God
,
in
such
sort
,
that
they
are
not
subject
unto
the
law
of
God
,
nor
can
be
.
But
,
I
presume
,
you
speak
this
of
civill
and
morall
Christians
,
conforming
to
the
meanes
of
grace
,
and
not
giving
any
outward
evidence
of
contemning
them
.
But
,
herehence
it
followeth
not
,
that
God
who
seeth
their
hearts
,
finds
not
prophanenesse
in
them
,
or
vile
estimation
of
the
meanes
of
grace
.
But
howsoever
,
whether
they
are
prophane
or
formall
,
wee
exhort
all
,
wee
presse
the
same
expostulations
upon
all
:
and
dare
you
say
,
that
never
any
prophane
or
wilfull
contemner
of
the
meanes
of
grace
is
converted
?
Though
that
these
expostulations
doe
quicken
any
,
it
is
meerely
of
the
spirit
of
God
,
who
bloweth
where
hee
listeth
.
But
,
whereas
you
seeme
to
imply
(
though
you
are
not
willing
to
deale
plainly
,
and
expresse
so
much
)
that
a
carnall
Christian
,
such
as
here
you
have
shaped
him
,
hath
power
to
yeeld
to
these
exhortations
,
and
quickning
expostulations
;
a
point
that
we
dare
not
take
hold
of
,
without
much
explication
:
For
,
to
yeeld
unto
them
in
a
gracious
manner
,
I
conceive
,
to
be
utterly
out
of
the
sphere
of
a
naturall
man
,
or
a
carnall
Christians
activitie
:
And
,
I
presume
,
you
will
affirme
as
much
;
but
to
yeeld
unto
them
,
either
hypocritically
,
either
according
to
the
course
of
grosse
hypocrisie
,
or
of
that
hypocrisie
which
is
secret
to
him
that
is
possessed
with
it
,
or
,
ad
exteriorem
vitae
emendationem
;
wee
deny
not
such
a
power
unto
a
carnall
Christian
as
you
describe
him
,
nor
unto
any
prophane
person
whatsoever
.
And
,
I
am
perswaded
,
it
is
onely
a
consideration
of
things
in
generall
,
and
in
a
confusaneous
manner
,
holds
you
on
to
imply
such
a
power
in
carnall
Christians
:
Whereas
if
things
were
distinguished
aright
,
it
would
more
easily
appeare
what
is
within
the
region
of
nature
,
and
what
beyond
it
,
as
meerely
imputable
to
the
speciall
grace
of
God
,
and
operation
of
his
spirit
.
3
As
for
dogs
and
swine
,
wee
are
forbidden
to
give
our
holy
things
,
or
to
cast
our
pearles
before
them
at
all
.
And
therefore
are
wee
not
to
trouble
our selves
,
in
considering
to
what
end
this
doctrine
is
to
be
preached
unto
them
.
And
yet
,
as
for
the
testifications
proposed
as
proper
unto
them
,
it
is
nothing
so
;
for
not
to
them
only
,
but
to
carnall
Christians
also
doe
such
belong
,
yea
,
to
the
very
Children
of
God
also
;
to
wit
,
That
God
is
just
in
all
that
cometh
on
them
,
and
his
wayes
equall
.
As
when
after
Davids
foule
sinnes
in
the
matter
of
Uriah
,
the
sword
pursued
his
house
,
and
Absolon
defiled
his
fathers
concubines
,
and
hee
was
driven
to
flie
from
Jerusalem
,
and
Shimei
meeting
him
on
the
way
cursed
him
,
&c.
And
,
I
pray
you
,
what
unregenerate
man
throughout
the
world
doth
not
love
the
cursed
wayes
of
sin
,
in
some
kind
or
other
,
though
not
in
all
kinds
?
And
no
marvell
,
for
vice
is
like
a
pike
in
a
pond
,
it
devoures
both
vertue
and
lesser
vices
:
One
vice
is
opposite
to
another
,
and
not
onely
unto
vertue
:
And
therefore
,
no
mervaile
if
no
man
be
found
vicious
in
all
kinds
.
4
As
for
the
Lutheran
and
Arminian
,
you
professe
,
that
this
Tenet
of
yours
removes
such
stumbling
blocks
out
of
their
way
,
as
have
hitherto
turned
them
out
of
the
way
of
truth
and
peace
.
But
what
these
stumbling
blocks
are
,
which
you
have
removed
,
I
know
not
.
It
seemes
this
hath
been
a
chiefe
inducement
unto
you
,
to
decline
from
that
which
you
confesse
to
be
the
most
received
opinion
of
our
Church
,
and
to
shape
unto
your selfe
a
new
forme
of
opinion
different
from
that
which
is
received
,
(
if
not
to
remove
some
stumbling
blocks
out
of
your
owne
way
.
)
Now
,
if
it
be
so
,
the
fairest
course
had
been
to
have
expressed
what
these
offences
are
;
Secondly
,
how
our
most
received
Tenet
doth
either
cast
them
in
tho
way
of
others
,
or
at
least
doth
not
remove
them
;
and
thirdly
,
to
shew
how
by
this
opinion
of
yours
they
are
removed
:
But
none
of
these
have
been
performed
by
you
.
Againe
,
Mr.
Moulin
,
being
very
orthodox
in
the
point
of
Election
,
as
you
are
,
varieth
from
us
,
as
you
doe
,
in
the
point
of
Reprobation
;
maintaining
,
Reprobation
to
be
instituted
upon
the
foresight
of
mans
finall
impenitency
,
in
his
Anatome
Arminianismi
.
Corvinus
an
Arminan
,
hath
taken
him
to
taske
in
a
worke
of
his
,
and
is
never
a
whit
the
more
forward
to
concurre
with
us
in
the
point
of
Election
,
because
Moulin
concurres
with
them
in
the
point
of
Reprobation
.
Nay
,
what
doe
Papists
say
about
Durham
,
by
occasion
of
our
complying
with
them
,
but
this
,
They
need
not
comply
with
us
,
for
wee
come
fast
enough
forwards
to
comply
with
them
.
And
more
then
this
,
I
have
already
shewed
,
that
this
tempering
(
or
corrupting
rather
)
of
the
doctrine
of
Reprobation
,
maketh
a
faire
way
for
the
utter
overthrowing
of
that
which
you
call
the
sound
and
comfortable
doctrine
of
Election
.
Forasmuch
,
as
looke
by
what
reason
you
maintaine
the
foresight
of
small
impenitencie
and
infidelitie
to
goe
before
Reprobation
,
as
it
signifies
the
punishing
with
everlasting
death
;
by
the
same
reason
it
will
appeare
,
that
the
foresight
of
finall
perseverance
in
faith
,
repentance
,
and
good
workes
,
must
necessarily
goe
before
Election
,
as
it
signifies
Gods
decree
of
rewarding
with
everlasting
life
.
In
which
notion
alone
,
election
or
the
decree
of
salvation
,
is
contrarily
opposite
to
reprobation
,
or
the
decree
of
condemnation
.
For
,
in
maintaining
that
Reprobation
,
as
a
purpose
of
God
to
condemne
for
sin
,
doth
presuppose
the
foresight
of
sinne
,
you
doe
thereby
imply
that
Election
,
as
a
purpose
of
God
to
reward
for
righteousnesse
of
faith
and
repentance
,
doth
presuppose
the
foresight
of
faith
and
repentance
.
But
,
if
your
meaning
be
no
other
than
this
,
that
God
hath
ordained
no
man
unto
damnation
but
for
sinne
,
what
offence
or
scandall
doe
you
remove
hereby
,
which
wee
doe
not
remove
also
,
who
concurre
with
you
herein
.
And
,
which
is
more
,
wee
are
ready
not
onely
to
affirme
,
but
to
make
good
also
,
that
in
no
moment
of
nature
doth
the
purpose
of
Condemnation
goe
before
the
foresight
of
sinne
,
even
of
that
sinne
for
which
men
shall
be
damned
:
Whereas
you
,
in
maintaining
that
the
foresight
of
sinne
is
precedent
to
the
purpose
of
condemnation
,
are
not
able
to
make
it
good
;
but
must
necessarily
fall
foule
upon
a
manifest
contradiction
to
your
owne
rules
:
For
,
if
the
foresight
of
sinne
be
precedent
to
the
decree
of
condemnation
,
then
God
did
first
decree
to
permit
sinne
,
before
hee
did
decree
to
damne
for
it
:
And
herehence
it
followeth
that
permission
of
sinne
in
Gods
intention
,
was
before
condemnation
:
and
if
it
were
first
in
intention
,
then
,
by
your
owne
rules
,
it
must
be
last
in
execution
;
that
is
,
men
shall
be
condemned
for
sinne
,
before
ever
they
be
permitted
to
sinne
.
Nay
,
I
appeale
to
your
owne
conscience
,
whether
wee
doe
not
open
a
fairer
way
for
composition
in
the
point
of
election
,
then
you
doe
in
the
point
of
Reprobation
.
Considering
that
like
as
in
Reprobation
,
Gods
decree
to
condemne
,
is
in
no
moment
of
nature
precedent
to
Gods
foresight
of
sinne
;
so
in
Election
,
I
am
bold
to
affirme
,
that
Gods
purpose
to
save
is
in
no
moment
of
nature
before
his
foresight
of
faith
,
repentance
,
and
good
workes
,
and
finall
perseverance
in
them
all
.
Will
not
you
thinke
,
that
you
have
cause
to
feare
hereupon
,
that
I
am
more
dissolute
in
the
point
of
Election
,
than
rigid
in
the
point
of
Reprobation
?
Yet
if
you
will
confesse
,
that
herein
is
a
faire
way
opened
for
composition
in
the
point
of
Election
;
I
dare
undertake
to
perswade
you
,
that
this
shall
be
maintained
without
any
prejudice
either
to
the
freenesse
of
Gods
grace
,
or
to
the
absolutnesse
of
his
power
.
The
truth
is
,
our
Divines
have
a
long
time
erred
in
making
different
decrees
of
those
which
are
but
one
(
I
mean
formall
)
decree
,
to
wit
,
of
the
meanes
,
though
materially
different
,
which
is
nothing
strange
:
For
,
why
should
it
seeme
strange
that
many
meanes
should
be
required
to
the
same
end
?
Wee
commonly
say
,
that
Gods
decree
to
give
salvation
is
the
decree
of
the
end
;
and
his
decree
to
give
faith
and
repentance
is
the
decree
of
the
meanes
:
yet
they
dare
not
say
commonly
,
that
Gods
decree
to
inflict
damnation
is
the
decree
of
the
end
;
and
Gods
decree
to
deny
grace
is
the
decree
of
the
meanes
:
And
so
they
are
driven
to
overthrow
all
Analogie
between
Election
and
Reprobation
.
I
say
that
Gods
decree
of
giving
faith
and
salvation
unto
sinners
,
are
but
one
formall
decree
of
God
concerning
the
meanes
;
the
end
whereof
is
,
the
manifestation
of
Gods
glory
in
the
way
of
mercie
mixt
with
justice
.
And
,
indeed
,
nothing
can
be
the
end
of
Gods
actions
but
his
owne
glory
;
for
hee
made
all
things
for
himselfe
,
and
as
all
things
are
from
him
,
so
all
things
must
be
for
him
;
for
the
supreame
efficient
must
be
the
supreame
end
.
Now
if
God
at
once
,
and
in
one
moment
of
nature
,
decreeth
to
give
salvation
by
way
of
reward
of
faith
,
judge
you
,
or
let
any
indifferent
Reader
judge
,
whether
this
decree
of
salvation
be
not
necessarily
conjunct
with
the
foresight
of
saith
.
5
As
for
the
occasions
of
slandering
and
reviling
the
orthodox
truth
of
God
,
which
as
you
conceive
,
this
doctrine
of
yours
cutteth
of
to
the
cavilling
and
froward
spirit
;
you
have
not
so
much
as
expressed
what
they
are
,
much
lesse
justified
them
,
to
be
such
occasions
as
you
speak
of
,
or
shewed
how
they
are
removed
by
your
doctrine
,
and
not
by
ours
.
In
like
sort
,
what
is
that
equitie
of
the
wayes
of
God
,
the
credit
of
the
clearing
whereof
,
you
attribute
to
your
owne
doctrine
,
and
derogate
from
ours
,
you
take
no
paines
to
explicate
.
If
your
meaning
be
,
that
you
maintaine
,
that
God
condemnes
no
man
but
for
sinne
voluntarily
and
freely
committed
by
him
,
and
withall
doe
obtrude
upon
us
the
contrary
,
you
doe
us
the
greater
wrong
,
provided
you
speak
of
men
of
ripe
yeares
.
As
for
the
damnation
of
infants
,
I
doubt
you
feare
so
much
to
offend
men
,
that
you
come
too
neere
the
Pelagian
and
Arminian
tenet
hereabouts
.
And
if
you
thinke
there
is
any
active
power
in
a
naturall
man
to
believe
and
repent
,
wee
will
not
feare
offence
to
resist
you
,
or
any
man
in
this
,
the
scripture
having
so
plainely
expressed
the
contradictorie
to
this
;
1
Cor.
2.
14.
and
Rom.
8.
8.
Or
,
if
your
opinion
be
,
that
God
doth
not
harden
whom
he
will
,
as
well
as
hee
shewes
mercie
on
whom
hee
will
;
(
where
the
good
pleasure
of
God
is
as
evidently
signified
to
be
the
cause
of
the
one
,
as
of
the
other
)
wee
shall
not
forbeare
by
Gods
grace
,
through
feare
of
offence
,
to
resist
you
in
this
also
.
And
if
Pharaoh
shall
hereupon
object
and
say
,
Why
doth
God
complaine
of
my
not
letting
Israel
goe
,
when
he
himselfe
hardens
,
my
heart
,
that
I
may
not
let
Israel
goe
;
wee
thinke
it
fit
to
take
the
Apostles
course
to
stop
such
a
ones
mouth
;
and
say
,
O
man
who
art
thou
that
disputest
with
God
,
shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
Hath
not
the
potter
power
,
&c.
And
let
men
take
heed
,
they
doe
not
take
upon
them
to
be
wiser
then
the
Holy
Ghost
,
and
thinke
to
satisfie
men
by
devises
of
their
owne
,
when
the
word
of
God
doth
not
satisfie
them
.
Yet
,
in
all
this
,
the
Apostle
doth
not
impeach
the
libertie
of
their
wils
,
nor
Austin
neither
,
but
rather
justifieth
it
throughout
;
yet
is
hee
bold
to
pronounce
,
that
libertas
sine
gratia
,
non
est
libertas
sed
contumacia
.
As
much
as
to
say
,
a
man
without
grace
hath
will
too
much
to
that
which
is
evill
,
and
averse
from
that
which
is
good
,
as
being
wilfully
bent
to
the
one
,
and
opposite
to
the
other
.
And
,
the
providence
of
God
in
the
efficacie
of
working
all
things
to
his
owne
ends
,
compared
with
the
libertie
of
the
creature
,
hath
ever
been
accounted
of
a
secret
nature
;
whereas
now
a
dayes
,
nothing
will
satisfie
the
Patrons
of
free
will
,
unlesse
this
secret
and
misterious
providence
of
God
,
as
it
was
wont
to
be
accounted
,
come
to
be
utterly
overthrowen
,
and
libertie
of
the
creature
(
if
not
chance
)
be
brought
to
domineere
in
the
place
thereof
.
When
you
speak
of
the
orthodox
truth
of
God
,
I
presume
,
you
doe
not
distinguish
of
the
truth
of
God
as
if
some
were
orthodox
,
and
some
not
.
Yet
,
I
confesse
,
Epithites
have
another
use
besides
the
use
of
distinction
;
yet
,
in
this
case
also
,
the
Epithite
is
not
congruous
,
for
orthodox
is
as
much
in
effect
as
true
.
6
As
touching
the
last
,
I
presume
,
you
will
not
deny
,
but
that
the
riches
of
Gods
grace
to
Christ
,
and
in
him
to
all
the
Elect
,
are
by
our
Tenet
acknowledged
to
be
as
wonderfull
as
by
yours
.
As
for
the
absolute
power
of
his
soveraigntie
in
dealing
farre
otherwise
with
the
world
,
I
presume
,
your
opinion
is
,
that
wee
doe
exceed
rather
then
come
short
of
you
in
the
acknowledging
thereof
:
For
,
wee
maintaine
God
to
be
as
absolute
and
free
,
in
the
denying
of
grace
to
some
,
as
in
giving
it
to
others
.
And
by
denying
of
grace
,
wee
understand
the
hardning
of
men
,
at
least
as
touching
the
chiefe
part
wherein
it
consists
.
Yet
,
this
you
will
have
to
proceed
not
so
much
according
to
Gods
absolutnesse
,
as
according
to
his
justice
in
punishing
men
with
obduration
:
yet
,
I
grant
,
there
is
an
obduration
which
is
properly
enough
a
punishment
of
sinne
,
and
when
men
are
thereby
prostituted
unto
danger
,
and
exposed
unto
destruction
.
Yet
,
I
dare
appeale
to
the
judgment
of
any
intelligent
Arminian
,
whether
,
in
case
you
doe
maintaine
as
you
speak
,
the
absolute
power
of
Gods
soveraigntie
in
dealing
farre
otherwise
with
the
world
,
then
with
the
elect
,
any
scandall
is
removed
out
of
their
way
by
your
tenet
which
is
cast
in
their
way
by
ours
.
As
for
the
unsearchable
depth
of
his
wisdome
in
the
order
and
end
of
all
his
wayes
,
as
also
of
his
patience
towards
all
men
;
I
presume
,
you
will
not
say
it
is
more
maintained
by
your
tenet
then
by
ours
.
But
by
the
way
,
I
hope
,
you
will
not
except
against
that
of
Austin
;
Quantam
libet
praebuerit
patientiam
nisi
Deus
dederit
,
quis
aget
poenitentiam
,
cont.
Jul.
liber
5.
Cap.
4.
And
againe
in
the
same
place
,
Istorum
neminem
(
to
wit
,
non
praedestinatorum
)
adduoit
Deus
ad
salubrem
spiritualemque
poenitentiam
,
quâ
homo
reconoiliatur
Deo
in
Christo
,
sive
ampliorem
illis
patientiam
,
sive
non
imparem
praebeat
.
And
againe
,
adducit
ad
poenitentiam
,
sed
praedestinatum
adducit
,
and
none
other
in
his
opinion
.
As
for
the
justice
of
God
to
obstinate
sinners
,
I
hope
you
will
not
say
,
the
common
tenet
of
our
Divines
doth
any
way
infringe
it
;
wee
generally
maintaine
him
to
be
righteous
in
all
his
workes
,
and
holy
in
all
his
wayes
:
For
,
hee
punisheth
none
but
for
sin
;
none
of
ripe
yeares
,
but
for
sinne
voluntarily
and
freely
committed
by
them
,
and
that
in
such
sort
as
they
might
avoide
it
;
speaking
of
any
outward
transgresion
;
Onely
it
is
not
in
their
power
to
change
their
hearts
,
and
to
love
God
with
all
their
hearts
,
and
feare
him
,
and
depend
upon
him
:
Whence
it
cometh
to
passe
,
that
albeit
there
is
no
particular
,
materiall
,
transgresion
,
which
they
could
not
avoide
,
yet
it
is
not
in
the
power
of
a
naturall
man
to
avoid
it
in
a
gracious
manner
;
and
all
for
want
of
that
love
of
God
,
before
spoken
of
,
which
cannot
be
wrought
in
a
man
,
but
by
the
spirit
of
regeneration
.
If
any
man
should
further
object
(
as
I
wish
you
had
objected
,
to
the
uttermost
,
against
our
Tenet
)
supposing
a
naturall
man
to
performe
what
good
lieth
in
his
power
to
performe
,
but
not
in
a
gracious
manner
;
and
likewise
to
omit
what
lyeth
in
his
power
to
omit
,
but
not
in
a
gracious
manner
,
which
alone
is
not
in
his
power
to
performe
;
and
say
,
what
justice
is
there
in
the
damnation
of
such
a
man
?
I
answer
,
as
much
as
in
the
damnation
of
an
infant
for
originall
sinne
,
considering
that
by
reason
of
originall
sin
it
is
,
that
a
naturall
man
cannot
performe
any
thing
in
a
gracious
manner
,
to
wit
,
for
want
of
the
love
of
God
:
Originall
sinne
being
an
habituall
aversion
from
God
,
and
conversion
unto
the
creature
,
or
more
breifly
an
inordinate
conversing
with
the
creature
,
either
in
enjoying
it
,
whereas
hee
should
onely
use
it
,
God
alone
being
to
be
enjoyed
;
or
in
using
it
,
but
not
in
a
gracious
manner
,
that
is
,
not
for
Gods
sake
;
to
wit
,
through
want
of
the
love
of
God
,
which
is
brought
upon
us
by
the
sinne
of
Adam
;
as
whereby
our
natures
were
bereaved
of
the
spirit
of
God
.
Thus
in
prosecuting
mine
answer
unto
a
devised
argument
,
I
have
made
bold
to
open
my
minde
concerning
originall
sinne
:
A
point
that
hath
seemed
unto
me
of
such
difficultie
,
that
I
have
been
wont
to
range
it
amongst
those
three
,
whereabouts
I
could
not
expect
to
be
satisfied
whilst
I
lived
.
Another
was
the
very
point
wee
have
in
hand
.
To
the
fourth
Doubt
.
HOw
may
it
appeare
that
Gods
hatred
of
Esau
,
is
of
a
lesse
First
,
rather
a
purpose
to
passe
him
by
,
in
respect
of
communicating
grace
and
glory
.
Secondly
,
since
the
raising
of
Pharaoh
,
which
was
to
this
intent
,
to
shew
his
power
in
his
overthrow
argueth
the
like
.
Thirdly
,
since
hardning
is
an
effect
of
hatred
,
and
depends
on
the
will
of
God
,
as
the
first
cause
thereof
,
even
as
Mercy
doth
.
Fourthly
,
since
there
is
no
cause
of
that
objection
,
why
complaines
hee
?
Who
hath
resisted
his
will
?
or
at
least
of
that
answer
,
Rom.
9.
20
,
21
,
22.
I
Answer
,
as
Jacob
preferring
Ephraim
the
younger
brother
to
greater
estate
then
his
elder
brother
Manasses
did
not
thereby
So
Gods
preferring
Jacob
to
bee
a
superiour
and
Lord
to
his
elder
brother
Esau
,
doth
not
argue
that
in
him
there
is
no
good
will
at
all
to
Esau
,
but
a
lesse
degree
of
love
.
To
subject
Esau
,
as
a
servant
to
Jacob
,
doth
not
reprobate
Esau
,
but
puts
him
into
the
condition
of
the
world
of
mankind
:
who
together
with
the
rest
of
the
Creatures
are
made
to
bee
servants
to
the
Church
of
the
elect
,
and
to
the
members
of
it
.
But
grant
Gods
hatred
of
Esau
,
and
making
him
a
servant
to
his
underling
,
argueth
no
lesse
then
a
purpose
to
passe
him
by
,
in
respect
of
communicating
glory
unto
him
out
of
grace
.
And
for
my
part
thus
farre
I
yeeld
,
that
it
may
well
argue
a
purpose
of
God
to
passe
by
him
,
in
respect
of
communicating
glory
to
him
out
of
grace
,
that
grace
I
mean
,
whereby
hee
hath
made
us
accepted
in
his
beloved
:
for
this
grace
or
free
love
,
is
made
Jacobs
preheminence
,
and
is
denyed
to
Esau
,
and
though
it
put
him
into
the
estate
of
a
servant
to
his
elect
brother
,
and
so
into
the
condition
of
the
world
of
mankind
,
yet
it
doth
not
reprobate
him
,
or
argue
a
purpose
to
passe
him
by
in
respect
of
communicating
life
or
glory
at
all
unto
him
,
but
implyeth
only
a
purpose
to
deale
with
him
in
justice
,
viz.
to
give
him
life
or
death
according
to
his
works
,
as
I
have
already
shewed
in
the
answer
to
the
former
doubt
,
and
shall
have
occasion
more
fully
to
declare
it
,
in
the
end
of
this
.
Surely
Jacob
in
doing
that
which
hee
did
to
Manasses
and
Lastly
,
if
the
hating
of
Esau
bee
interpreted
lesse
loving
,
why
may
not
the
loving
of
Jacob
,
by
the
same
liberty
bee
interpreted
the
lesse
hating
of
him
.
Amongst
Gods
elect
some
are
more
beloved
of
God
,
and
some
lesse
,
according
as
hee
ordaines
one
to
greater
grace
and
glory
then
another
,
and
is
it
fit
to
attribute
that
to
Esau
,
which
wee
attribute
to
Gods
elect
?
I
grant
that
to
subject
Esau
to
Jacob
as
a
servant
,
is
not
to
reprobate
him
,
for
this
subjection
is
made
in
time
;
But
reprobation
,
as
wee
take
it
in
opposition
to
election
Ephes.
1.
4.
was
made
before
all
times
.
It
is
your
own
phrase
,
to
distinguish
the
world
of
mankinde
from
the
elect
,
as
if
the
elect
were
none
of
the
world
of
mankinde
.
For
the
very
elect
themselves
are
subjected
as
servants
to
the
elect
,
every
one
unto
others
:
though
as
great
as
Paul
and
Apollo
,
as
appeares
by
the
very
place
,
your self
have
now
in
a
contrary
sense
alledged
more
then
once
.
And
who
doubts
that
wee
must
all
serve
one
another
through
love
,
since
Christ
himself
was
content
to
wash
his
Disciples
feete
?
Lastly
,
the
yoke
of
Esau
unto
Jacob
was
at
length
shaken
off
,
as
appeares
by
Isaacs
prophesie
it
should
bee
;
but
the
yoke
of
subjection
of
all
things
unto
the
Church
,
shall
never
bee
shaken
off
.
But
you
perceive
well
enough
that
the
discourse
which
you
answer
,
considered
this
temporall
preferment
(
which
yet
had
course
onely
in
their
seed
)
onely
in
a
typicall
manner
,
as
that
which
under
temporall
things
prefigured
spirituall
,
and
accordingly
you
proceed
to
shape
your
answer
thereunto
in
that
respect
also
.
The
same
is
this
,
Though
God
had
no
purpose
to
deale
with
Esau
,
as
hee
dealt
with
Jacob
:
that
is
,
to
communicate
glory
unto
him
out
of
grace
,
yet
hee
had
a
purpose
of
communicating
glory
unto
him
some
other
way
,
and
what
can
that
bee
,
but
of
communicating
glory
unto
him
,
not
out
of
grace
?
A
very
strange
assertion
,
and
therefore
no
marvell
,
you
spared
to
set
it
down
in
so
many
words
.
Onely
you
say
,
that
the
putting
him
into
the
state
of
a
servant
,
did
not
reprobate
him
,
or
argue
a
purpose
to
passe
him
by
in
respect
of
communicating
life
and
glory
unto
him
.
Which
to
my
judgement
doth
manifestly
intimate
that
you
acknowledge
in
God
a
purpose
to
communicate
life
and
glory
to
Esau
,
some
way
or
other
.
And
if
you
did
acknowledge
a
purpose
in
God
not
to
communicate
life
and
glory
at
all
unto
him
,
this
Aquinas
confesseth
,
and
wee
joyntly
with
Aquinas
,
confesse
that
it
is
nothing
lesse
then
to
hate
him
.
For
if
God
will
have
a
man
to
bee
,
and
will
not
have
him
to
bee
saved
,
surely
hee
will
have
him
in
the
end
to
bee
damned
.
For
in
the
end
there
will
bee
found
no
middle
state
,
equally
remote
from
salvation
and
damnation
.
But
you
doe
in
plain
termes
acknowledge
a
purpose
in
God
to
deale
in
justice
with
Esau
,
and
to
give
him
life
or
death
according
to
his
works
.
I
presume
you
will
not
avouch
this
of
all
them
that
you
account
the
world
of
mankinde
.
For
I
doubt
not
but
you
will
except
Infants
.
As
for
men
of
ripe
years
,
is
it
not
as
true
of
the
elect
,
as
of
those
you
call
the
men
of
the
world
,
that
they
shall
bee
dealt
withall
according
to
their
workes
?
I
doe
not
say
according
to
their
deserts
,
but
according
to
their
works
,
keeping
my self
to
your
own
phrase
.
Hath
not
the
Apostle
professed
,
2
Cor.
5.
10.
That
wee
must
all
appeare
before
the
judgement
seate
of
Christ
,
that
every
man
may
receive
the
things
which
are
done
in
his
body
,
according
to
that
hee
hath
done
,
whether
it
be
good
or
evill
?
But
these
works
I
confesse
are
different
,
for
either
they
consist
in
obedience
or
disobedience
;
either
to
the
Covenant
of
the
Law
,
or
to
the
Covenant
of
Grace
;
either
to
the
Law
of
works
,
or
to
a
Law
of
Faith
.
Now
as
for
those
whom
you
call
the
world
of
mankinde
,
and
concerning
whom
you
professe
,
God
hath
a
purpose
to
judge
them
according
to
their
works
.
I
demand
whether
your
meaning
is
,
God
wil
judge
them
according
to
their
works
,
in
reference
to
the
Covenant
of
the
Law
,
or
in
reference
to
the
Covenant
of
Grace
.
If
in
reference
to
the
Covenant
of
the
Law
,
then
the
meaning
must
bee
this
,
God
hath
a
purpose
to
save
them
,
in
case
they
perform
exact
obedience
to
his
Law
:
But
in
case
they
continue
not
in
every
thing
that
is
writen
in
the
book
of
the
Law
to
doe
it
,
Gods
purpose
is
to
condemn
them
to
everlasting
death
.
Now
I
appeale
to
every
sober
Christians
judgement
,
whether
if
God
hath
no
purpose
to
save
them
,
but
upon
condition
of
such
obedience
,
and
withall
hath
a
purpose
to
damne
them
upon
condition
of
such
disobedience
,
whether
,
all
things
considered
,
it
may
not
bee
more
truely
avouched
,
that
God
hath
a
purpose
to
damne
them
,
but
no
purpose
at
all
to
save
them
.
If
it
bee
spoken
in
reference
to
the
Covenant
of
Grace
,
I
dispute
against
it
,
first
in
the
same
manner
.
The
conditions
of
the
Covenant
of
Grace
on
mans
part
being
Faith
and
Repentance
,
if
God
will
not
save
them
,
but
upon
condition
of
faith
and
repentance
,
and
will
damne
them
in
case
of
infidelity
and
impenitency
;
then
surely
if
it
shall
bee
found
,
that
the
men
of
this
world
are
far
more
prone
to
infidelity
and
impenitency
then
unto
faith
and
repentance
,
it
followeth
that
God
purposeth
rather
to
damne
them
then
to
save
them
;
But
in
case
they
are
naturally
carryed
to
infidelity
and
impenitency
,
and
have
no
power
to
beleeve
in
Christ
,
and
to
break
off
their
sinnes
by
true
repentance
;
then
it
followeth
as
well
in
respect
of
this
Covenant
of
grace
(
according
whereunto
God
will
deale
with
them
)
as
in
respect
of
the
former
Covenant
of
the
Law
,
that
God
hath
no
purpose
to
save
them
,
but
hath
a
purpose
to
damne
them
unto
everlasting
fire
.
But
so
it
is
of
all
those
whom
you
call
the
world
of
mankind
,
namely
,
that
they
have
no
power
to
believe
in
Christ
,
or
to
break
off
their
sinnes
by
repentance
,
but
are
naturally
carryed
on
unto
infidelity
and
impenitency
,
as
I
prove
thus
.
They
that
cannot
discern
the
things
of
God
,
but
account
them
foolishnesse
,
they
cannot
beleeve
in
Christ
:
But
such
are
all
they
whom
you
call
the
world
of
mankind
,
for
the
naturall
man
,
as
the
Apostle
speakes
,
perceives
not
the
things
of
God
,
for
they
are
foolishnesse
unto
him
.
Again
,
all
such
persons
are
still
in
the
flesh
.
Now
the
affection
of
the
flesh
is
enmity
against
God
,
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
bee
.
Secondly
,
I
prove
that
God
cannot
deale
with
them
whom
you
call
the
world
of
mankinde
,
according
to
the
Covenant
of
Grace
:
For
if
hee
should
,
hee
should
save
them
all
;
as
I
prove
thus
.
If
whatsoever
God
requires
by
this
covenant
on
mans
part
,
God
undertakes
to
perform
on
his
part
,
then
it
is
impossible
but
that
all
must
bee
saved
with
whom
hee
meanes
to
deale
according
to
this
covenant
.
But
whatsoever
by
this
covenant
God
requires
on
mans
part
,
God
himself
undertakes
to
perform
on
his
part
,
as
I
prove
thus
.
First
,
in
generall
,
God
undertakes
in
this
covenant
,
to
bee
our
Lord
and
our
God
,
to
sanctifie
us
.
Therefore
,
hee
undertakes
to
give
us
faith
and
repentance
.
Secondly
,
in
speciall
,
and
first
,
doth
God
require
at
our
hands
,
that
wee
should
love
him
with
all
our
hearts
,
and
with
all
our
soules
?
God
undertakes
to
perform
this
.
I
will
circumcise
thine
heart
,
and
the
heart
of
thy
children
,
that
thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soule
.
Doth
God
require
at
our
hands
that
wee
feare
him
?
And
God
also
undertakes
on
his
part
to
work
us
unto
this
.
Jer.
32.
40.
And
I
will
put
my
feare
into
their
hearts
,
that
they
shall
never
depart
away
from
mee
.
Doth
God
require
Faith
?
this
also
on
his
part
hee
performes
,
Act.
2.
ult.
God
added
to
the
Church
dayly
such
as
should
bee
saved
:
And
Philip.
1.
29.
To
you
it
is
given
to
beleeve
in
him
,
and
to
suffer
for
him
.
Doth
God
require
Repentance
?
Even
to
this
end
God
sent
his
Sonne
,
to
give
repentance
unto
Israel
,
and
forgivenesse
of
sins
.
In
a
word
,
it
is
God
that
makes
us
perfect
unto
every
good
work
to
do
his
will
,
working
in
us
that
which
is
pleasing
in
his
sight
,
through
Jesus
Christ
,
Heb.
13.
21.
Answ.
But
in
the
second
place
it
may
bee
argued
,
that
Gods
raising
up
of
Pharaoh
,
to
this
intent
to
shew
his
power
in
his
hardning
and
overthrow
,
argueth
the
like
hatred
of
Esau
as
of
Pharaoh
:
viz.
a
purpose
of
passing
both
by
,
without
communicating
grace
,
or
glory
unto
them
.
To
which
I
answer
,
a
difference
there
is
between
Esau
and
Pharaoh
;
though
not
in
their
finall
condition
,
nor
in
〈◊〉
purpose
concerning
them
:
Yet
in
the
degree
of
their
present
estate
,
whereunto
they
were
severally
come
,
when
God
gave
out
his
severall
Oracles
concerning
them
both
:
for
hee
saith
not
of
Pharaoh
,
God
raised
him
up
to
shew
his
power
in
his
hardning
and
overthrow
,
before
hee
had
done
good
or
evill
,
as
hee
said
of
Esau
,
that
hee
should
serve
Jacob
,
before
hee
had
done
good
or
evill
.
The
Hebrew
and
Greek
word
signifie
neither
to
create
,
nor
bring
into
the
world
,
but
to
preserve
,
or
to
cause
to
stand
,
to
stirre
up
,
or
to
advance
;
which
presupposeth
Pharaoh
already
born
,
yea
,
and
of
such
a
Spirit
;
that
if
God
preserve
him
and
stirre
him
up
,
hee
was
become
a
fit
subject
upon
whom
God
might
shew
his
power
in
his
hardning
and
overthrow
.
Otherwise
God
might
as
well
bee
said
to
condemn
Pharaoh
out
of
his
absolute
will
,
without
all
respect
to
sin
,
as
to
shew
his
power
in
hardning
of
him
without
all
respect
to
sin
.
Hardning
,
when
it
falls
upon
the
creature
,
is
both
the
height
of
his
sin
,
and
depth
of
his
misery
,
and
therefore
is
it
as
prejudiciall
to
Gods
justice
to
inflict
it
without
respect
of
sin
going
before
,
and
to
the
creature
as
dangerous
to
undergoe
it
,
as
condemnation
to
hell
it self
.
Hell
hath
no
greater
torment
then
an
heart
desperately
hardned
under
the
wrath
,
curse
,
and
judgement
of
God
,
which
was
Pharaohs
case
.
But
consider
Pharaoh
,
not
in
the
estate
of
Esau
,
as
having
done
neither
good
nor
evill
;
but
in
the
state
wherein
he
stood
,
when
God
gave
out
his
Oracle
concerning
him
,
that
for
this
cause
hee
stirred
him
up
,
to
shew
his
power
in
his
hardning
and
overthrow
;
and
then
may
I
easily
grant
more
then
is
required
.
viz.
When
God
purposed
to
passe
by
him
,
not
only
in
communicating
grace
and
glory
unto
him
,
but
also
to
fall
upon
him
in
his
utmost
wrath
,
as
well
in
outward
strange
calamity
,
as
especially
in
spirituall
judgements
,
hardnesse
of
heart
,
and
blindnesse
of
minde
to
his
utter
perdition
.
In
the
former
part
you
declined
a
direct
answer
to
the
question
proposed
;
for
whereas
the
question
proposed
was
touching
For
this
cause
I
have
raised
thee
up
,
&c.
were
a
fitter
subject
for
God
to
shew
his
power
in
his
hardning
and
overthrow
;
then
Esau
was
,
while
yet
hee
was
in
his
mothers
wombe
.
But
whether
God
had
not
a
purpose
to
passe
by
Esau
as
touching
the
communicating
of
grace
and
glory
,
even
before
hee
was
born
,
which
hee
had
concerning
Pharaoh
at
that
time
before
spoken
of
;
which
that
hee
had
,
I
prove
thus
.
It
was
said
of
Esau
before
hee
was
born
,
that
God
hated
him
.
What
more
could
bee
said
of
Pharaoh
,
to
expresse
his
alienation
from
him
?
Secondly
,
look
how
you
qualifie
the
hatred
of
God
to
Esau
,
in
the
same
manner
may
it
bee
qualifyed
towards
Pharaoh
,
even
at
this
time
you
speak
of
.
For
Gods
hatred
towards
Esau
,
you
qualifie
thus
.
God
had
a
purpose
to
deale
with
him
according
to
his
works
:
But
say
I
,
even
then
when
God
professed
of
Pharaoh
saying
,
For
this
cause
have
I
raised
thee
up
,
&c.
God
had
a
purpose
to
deale
with
him
according
to
his
works
.
Thirdly
,
if
therefore
God
had
no
such
purpose
towards
Esau
,
(
namely
,
to
shew
his
power
in
his
hardning
and
overthrow
)
because
Esau
was
not
yet
born
;
then
belike
God
had
no
such
purpose
towards
Pharaoh
himself
,
while
Pharaoh
was
not
yet
born
.
But
this
is
utterly
untrue
,
for
as
much
as
Gods
purposes
are
eternall
,
and
not
temporall
.
And
in
like
manner
,
it
may
bee
proved
,
that
if
ever
God
had
the
like
purpose
towards
Esau
,
to
wit
,
after
his
preferring
a
messe
of
pottage
before
his
birthright
,
or
at
any
other
time
,
it
followeth
that
God
had
the
same
purpose
towards
Esau
,
even
before
hee
was
born
,
for
Gods
purposes
are
not
temporall
,
but
eternall
.
Lastly
,
as
for
the
difference
you
put
between
them
,
(
besides
the
question
)
one
being
a
more
fit
subject
for
God
to
shew
his
power
in
his
hardning
and
overthrow
then
the
other
,
I
grant
it
to
bee
true
in
part
,
as
touching
the
hardning
of
them
.
For
obduration
presupposeth
a
man
of
such
ripenesse
of
years
,
as
to
have
the
use
of
reason
:
But
this
hinders
not
,
but
that
God
might
at
the
same
time
have
a
purpose
to
harden
him
in
his
time
,
as
Pharaoh
in
his
time
;
And
yet
,
why
I
pray
was
not
Pharaoh
as
fit
a
subject
for
God
to
shew
his
power
in
changing
his
heart
,
as
well
as
Saul
was
in
the
middest
of
his
bloody
persecutions
of
the
Church
of
God
?
And
what
naturall
man
(
such
as
I
presume
are
all
those
whom
you
call
the
world
of
mankinde
)
is
not
a
fit
subject
for
God
to
shew
his
power
in
his
hardning
and
overthrow
,
though
hee
bee
never
so
morall
,
yea
as
morall
as
Trajan
,
who
raised
one
persecution
,
or
Marcus
Antoninus
Philosophus
,
who
raised
another
,
or
as
Aurelianus
,
who
raised
a
third
.
It
is
true
,
if
God
will
move
any
man
unto
courses
contrary
to
his
corrupt
inclination
,
and
not
give
him
grace
to
master
that
corrupt
inclination
;
that
man
whatsoever
hee
bee
,
shall
bee
a
fit
subject
for
God
to
shew
his
power
in
his
hardning
,
yea
,
and
overthrow
also
,
if
it
please
him
.
But
if
God
move
any
man
never
so
contrariously
to
his
corrupt
inclination
,
and
withall
give
him
grace
to
master
that
corrupt
inclination
of
his
,
hee
shall
bee
a
fit
subject
for
God
to
shew
the
power
of
his
grace
in
his
conversion
and
salvation
.
You
speak
much
of
hardning
,
even
according
unto
pleasure
,
without
giving
your
Reader
any
explication
of
the
words
,
whereby
hee
might
understand
your
meaning
,
wherein
obduration
consists
.
Surely
,
obduration
is
either
the
denyall
of
grace
,
or
whatsoever
it
bee
,
it
is
alwaies
joyned
with
the
denyall
of
grace
,
as
I
take
it
.
But
in
very
different
manner
I
confesse
,
which
you
distinguish
not
.
As
for
the
deniall
of
grace
,
that
was
found
to
have
course
in
the
first
sin
that
was
committed
both
in
Angels
and
men
.
For
I
am
of
Austins
minde
concerning
the
Angels
that
stood
,
that
they
were
Amplius
adjuti
then
the
other
that
fell
,
De
Civit.
Dei
.
lib.
12.
cap.
9.
As
also
concerning
Adams
fall
;
that
in
that
case
,
Though
God
gave
him
posse
si
voluit
,
yet
hee
gave
him
not
velle
quod
potuit
,
and
these
hee
makes
severall
adjutoria
.
The
like
may
bee
said
of
every
sin
that
was
committed
,
whereas
God
could
undoubtedly
restrain
from
the
committing
of
it
,
and
that
either
in
a
gracious
manner
,
or
in
a
meere
naturall
manner
.
When
it
is
committed
,
his
gracious
restraint
is
not
afforded
,
but
denyed
rather
.
What
that
other
action
is
,
wherein
this
obduration
consists
,
and
which
is
joyned
with
the
denyall
of
grace
,
you
expound
not
.
Suppose
it
bee
Gods
moving
a
man
to
some
course
contrary
to
his
corrupt
nature
,
either
by
his
word
,
as
hee
moved
Pharaoh
to
let
Israel
goe
,
or
by
his
works
,
or
by
the
suggestions
of
conscience
;
according
to
that
Law
which
is
writen
in
mens
hearts
,
is
not
this
usually
found
also
as
often
as
sinne
is
committed
contrary
to
light
of
Nature
,
or
light
of
Grace
?
And
hath
not
obduration
consequently
its
course
in
all
this
?
And
why
you
should
pronounce
of
obduration
indefinitely
,
That
it
is
both
the
heighth
of
mans
sin
,
and
depth
of
mans
misery
,
I
see
no
reason
.
Do
not
the
children
of
God
sometimes
feele
it
,
and
in
patheticall
manner
complain
of
it
,
Lord
why
hast
thou
caused
us
to
erre
from
thy
wayes
,
and
hardned
our
hearts
against
thy
feare
?
Esay
63.
17.
What
saith
our
Saviour
to
his
Disciples
?
Mark
8.
17.
Perceive
yee
not
,
neither
understand
,
have
yee
your
hearts
yet
hardned
?
As
for
your
phrase
of
inflicting
obduration
,
that
doth
much
require
explication
,
which
you
doe
no
where
perform
that
I
know
.
There
is
I
confesse
another
operation
of
God
besides
those
I
mentioned
formerly
;
whereby
men
are
given
over
by
God
,
whence
it
followeth
,
that
they
will
grow
harder
and
harder
,
and
that
is
the
suspension
of
his
admonitions
,
either
by
taking
away
his
word
,
or
forbearing
inward
motives
by
his
spirit
,
or
removing
his
judgements
and
giving
outward
prosperity
,
whereby
God
is
said
to
give
men
over
to
their
own
hearts
lusts
.
But
how
this
or
any
of
these
can
bee
called
the
inflicting
of
abduration
,
I
understand
not
.
And
whereas
you
say
it
is
prejudiciall
to
Gods
Justice
,
to
shew
his
power
in
hardning
Pharaoh
without
respect
to
sin
,
like
as
to
condemn
him
;
I
have
already
shewed
the
great
difference
between
condemnation
and
obduration
.
It
being
never
said
,
that
God
damnes
whom
hee
will
,
but
the
Apostle
plainely
professing
that
God
hardens
whom
hee
will
,
even
as
expressely
as
it
is
said
,
Hee
hath
mercy
on
whom
hee
will
;
and
no
marvell
.
For
God
hath
revealed
a
Law
,
according
to
which
hee
proceeds
in
damning
men
,
but
you
are
not
able
to
shew
us
a
Law
according
to
which
God
proceeds
in
the
hardning
of
them
.
For
if
the
elect
before
their
callings
,
bee
no
better
then
reprobates
,
it
is
impossible
to
assigne
a
Law
,
according
to
which
God
proceeds
in
the
hardning
of
men
,
but
that
by
the
same
Law
,
the
Elect
of
God
must
bee
hardned
also
.
And
hardning
in
the
Scripture
phrase
is
usually
opposed
to
Gods
shewing
mercy
.
It
is
one
thing
to
speak
of
an
heart
hardned
,
another
to
speak
of
a
heart
desperately
hardned
.
Yet
if
you
were
put
to
explicate
your self
,
and
shew
what
it
is
to
bee
desperately
hardned
,
and
that
of
God
,
and
there
withall
to
prove
how
Pharaoh
was
at
the
time
you
speak
of
,
desperately
hardned
,
I
am
perswaded
this
phrase
would
cost
you
more
pains
then
you
are
aware
of
,
for
the
satisfying
of
your self
,
and
perhaps
somewhat
more
for
the
satisfying
of
others
.
If
then
God
purposed
to
fall
upon
Pharaoh
in
his
utmost
wrath
,
&c.
Surely
,
from
everlasting
hee
purposed
so
to
fall
upon
him
:
for
all
Gods
purposes
are
everlasting
.
If
your
meaning
bee
onely
to
denote
the
precedency
of
such
a
condition
of
Pharaoh
in
sin
,
to
Gods
falling
upon
him
,
in
bringing
such
judgements
upon
his
back
;
but
not
a
precedency
to
Gods
purpose
;
I
willingly
concurre
with
you
herein
.
But
then
the
like
may
bee
said
of
God
concerning
Esau
,
before
hee
was
born
,
to
wit
,
that
God
purposed
to
bring
such
a
measure
of
obduration
and
confusion
upon
him
after
such
a
condition
of
sin
.
But
if
your
meaning
bee
(
as
indeed
hitherunto
the
genius
of
your
opinion
drives
you
,
)
namely
,
that
upon
the
foresight
of
some
sinfull
condition
,
God
did
decree
to
bring
obduration
and
condemnation
both
upon
Esau
and
Pharaoh
,
as
this
may
bee
said
as
well
of
one
as
of
the
other
;
here
you
will
give
us
leave
to
dissent
from
you
,
considering
how
manifestly
you
are
found
herein
to
dissent
from
your self
.
For
if
such
a
foresight
of
sin
goe
before
Gods
decree
of
obduration
and
condemnation
,
then
God
did
first
decree
to
permit
that
sin
,
before
hee
did
.
decree
to
harden
and
condemne
man
for
it
,
so
that
the
permission
of
that
sin
in
Gods
intention
,
must
bee
before
obduration
and
condemnation
,
and
consequently
last
in
execution
:
that
is
,
men
shall
first
bee
hardned
and
condemned
,
and
then
suffered
to
commit
that
sinne
,
for
which
they
are
hardned
and
condemned
.
Again
,
if
Gods
purpose
to
punish
with
condemnation
,
must
necessarily
presuppose
foresight
of
sin
in
God
;
by
the
same
reason
Gods
purpose
to
reward
with
salvation
must
necessarily
presuppose
a
foresight
in
God
of
obedience
,
and
in
this
case
,
what
shall
become
of
the
freenesse
of
Gods
grace
in
election
?
not
to
trouble
you
with
the
profession
of
Aquinas
,
that
never
any
man
was
so
mad
as
to
introduce
a
cause
of
predestination
,
quoad
actum
praedestinantis
.
The
case
is
the
same
with
introducing
a
cause
of
reprobation
,
quoad
actum
reprobantis
.
For
the
ground
of
this
is
,
only
because
there
can
bee
no
cause
of
the
will
of
God
,
quoad
actum
volentis
.
Now
reprobation
is
well
known
to
bee
an
act
of
Gods
will
,
as
well
as
predestination
.
Answer
,
But
say
further
,
that
this
hardning
of
Pharaoh
,
bee
an
effect
of
the
like
hatred
of
Pharaoh
as
of
Esau
;
neither
is
it
said
to
depend
on
the
sin
of
Pharaoh
,
but
on
the
will
of
God
,
as
mercy
doth
,
as
the
first
cause
thereof
.
I
answer
,
this
hardning
of
Pharaoh
,
though
an
effect
of
Gods
hatred
of
Pharaoh
,
yet
it
is
not
an
immediate
effect
of
the
like
hatred
hee
bare
to
Esau
,
before
hee
had
done
good
or
evill
,
but
presupposeth
the
sin
of
Pharaoh
,
viz.
his
malitious
hatred
of
Gods
Church
comming
between
.
God
hateth
no
man
so
farre
as
to
harden
him
,
till
hee
hath
fallen
into
some
sin
,
in
which
,
and
for
which
hee
may
bee
hardned
.
Hardning
being
alwaies
(
as
far
as
I
can
perceive
by
Scripture
)
not
only
a
sin
,
and
cause
of
sin
,
but
a
punishment
of
sin
.
How
can
God
bee
said
to
punish
sin
with
sin
,
in
hardning
the
creature
,
if
sin
in
Pharaoh
bee
not
presupposed
to
goe
before
the
hardning
?
It
is
true
indeed
,
this
hardning
of
Pharaoh
is
referred
by
the
Apostle
to
the
will
of
God
as
the
first
cause
thereof
:
For
otherwise
the
answer
of
the
Apostle
had
not
been
sufficient
to
the
objection
propounded
,
ver.
14.
for
there
it
was
objected
that
unrighteousnesse
might
seem
to
bee
found
in
God
,
even
respect
of
persons
to
deale
so
unequally
with
persons
equall
,
such
as
Jacob
and
Esau
were
;
for
if
Jacob
and
Esau
had
done
neither
good
,
nor
evill
,
when
God
had
exalted
the
younger
to
the
participation
of
his
free
love
,
and
to
soveraignty
over
his
Brother
,
and
depressed
the
elder
to
the
condition
of
a
servant
,
and
as
a
servant
reserved
for
him
just
dealing
,
but
not
fatherly
love
;
might
not
this
seeme
an
unequall
partiality
with
God
,
to
deale
so
unequally
with
persons
equall
?
To
resolve
this
doubt
,
the
Apostle
could
not
have
cleered
God
from
unrighteousnesse
by
pleading
the
sin
of
Esau
,
which
deserved
that
hee
should
bee
so
dealt
withall
,
for
neither
did
Jacobs
sin
deserve
better
;
and
besides
the
Apostle
had
said
before
,
God
gave
out
these
Oracles
which
pronounced
his
different
respect
of
them
without
all
consideration
of
good
or
evill
in
either
of
them
;
viz.
before
they
had
done
either
good
or
evill
.
Therefore
to
satisfie
the
objection
,
and
cleare
Gods
righteousnesse
,
the
Apostle
wisely
alledgeth
testimonie
of
Scripture
,
to
prove
Gods
absolute
power
and
ability
,
to
shew
mercy
on
whom
hee
will
,
and
whom
hee
will
to
harden
.
When
you
say
this
hardning
of
Pharaoh
,
though
an
effect
God
did
not
give
them
an
heart
to
perceive
,
and
eies
to
see
,
and
ears
to
heare
,
Deut.
29.
4.
And
this
of
not
giving
hearts
to
perceive
,
&c.
undoubtedly
,
is
a
consequent
even
to
that
hatred
which
you
are
content
to
attribute
unto
God
,
concerning
Esau
.
But
you
helpe
your self
with
a
complicate
proposition
,
and
flie
to
an
immediate
effect
,
which
alone
you
deny
in
this
case
,
for
as
much
as
the
hardning
of
Pharaoh
(
as
you
say
)
presupposed
sin
committed
by
him
,
but
very
improvidently
:
For
if
it
bee
not
an
immediate
effect
of
the
like
hatred
that
God
bare
unto
Esau
,
then
in
accurate
consideration
it
is
to
bee
acknowledged
an
effect
thereof
.
Only
there
is
some
effect
thereof
more
immediate
then
this
,
and
what
I
pray
was
that
?
was
it
Pharaohs
sin
?
for
of
no
other
doe
you
make
the
least
intimation
;
the
more
improvident
is
your
expression
,
intimating
thereby
that
Pharaohs
sin
was
a
more
immediate
effect
in
Pharaoh
of
the
like
hatred
God
bare
to
Esau
then
this
obduration
.
But
how
doe
you
prove
that
Pharaohs
hardening
was
not
an
immediate
effect
of
the
like
hatred
which
God
bare
to
Esau
?
to
wit
,
because
it
presupposed
sin
.
But
I
deny
this
Argument
,
neither
doe
you
(
discoursing
at
large
)
give
your selfe
to
the
proving
of
it
;
but
onely
suppose
it
.
By
the
same
reason
you
might
say
,
that
salvation
is
not
the
immediate
effect
of
election
unto
salvation
;
because
salvation
in
men
of
ripe
years
presupposeth
faith
,
repentance
and
good
workes
.
Nay
,
you
may
as
well
say
,
that
Gods
giving
of
grace
,
is
not
an
immediate
effect
of
Gods
love
to
any
man
;
because
in
most
men
of
ripe
years
it
presupposeth
many
good
works
.
In
Saul
it
presupposed
his
zeale
and
his
righteousnesse
according
to
the
Law
,
which
was
unblameable
.
If
you
say
that
Sauls
righteousnesse
,
whatsoever
it
was
before
his
calling
was
no
fruit
of
his
love
:
I
may
with
more
probability
affirme
,
that
Pharaohs
sin
which
preceded
his
obduration
,
was
no
effect
of
Gods
hatred
.
If
you
say
,
that
though
such
righteousnesse
in
Saul
was
no
moving
cause
to
God
to
give
him
saving
grace
:
In
like
manner
I
say
,
that
no
sin
in
Pharaoh
was
a
moving
cause
in
God
to
deny
him
saving
grace
:
For
if
it
were
,
then
either
by
necessity
of
nature
,
or
by
the
constitution
of
God
.
Not
by
necessity
of
nature
;
for
undoubtedly
God
could
have
pardoned
this
sin
of
his
,
and
changed
his
heart
,
as
well
as
he
pardoned
the
sins
of
Manasses
,
the
sins
of
the
Jews
in
crucifying
the
son
of
God
,
Act.
2.
the
sins
of
Saul
in
persecuting
Gods
Saints
;
and
changed
all
their
hearts
.
Nor
by
any
constitution
of
God
;
for
shew
mee
if
you
can
any
such
constitution
of
God
.
And
if
you
would
but
explicate
wherein
the
hardening
of
Pharaoh
did
consist
,
I
presume
it
would
clearely
appeare
,
that
the
meere
pleasure
of
Gods
will
is
the
cause
of
it
;
like
as
it
is
the
meere
pleasure
of
God
that
he
doth
not
harden
others
in
like
manner
:
But
when
we
carry
our selves
in
the
clouds
of
generallties
,
we
are
very
apt
to
deceive
not
others
onely
,
(
if
they
will
be
deceived
)
but
our selves
also
.
Againe
,
you
seem
to
speake
of
Pharaohs
hardening
mentioned
Exod.
9.
16.
And
indeed
for
this
cause
have
I
appointed
thee
,
to
shew
my
power
in
thee
,
&c.
Whereas
from
the
first
time
that
Moses
was
sent
unto
him
hee
was
hardened
,
and
that
by
God
,
according
as
God
had
told
Moses
before-hand
,
that
hee
would
harden
him
.
As
for
his
sin
,
before
ever
Moses
was
sent
unto
him
,
you
doe
not
take
any
speciall
notice
thereof
at
all
;
but
whatsoever
it
were
,
as
suppose
the
cruell
edict
of
his
in
commanding
the
male
children
of
the
Hebrews
to
be
cast
into
the
River
;
like
as
God
answered
him
most
congruously
in
his
works
;
first
causing
the
waters
of
Aegypt
to
bee
turned
into
blood
;
and
in
the
last
place
making
the
waters
of
the
red
Sea
,
the
grave
of
Pharaoh
and
of
his
Host
:
was
this
horrible
sin
any
lesse
then
a
consequent
to
more
then
ordinary
obduration●
for
even
heathen
men
are
seldom
exposed
to
such
unnatural
courses
.
So
that
if
this
obduration
were
an
effect
of
Gods
hatred
,
but
not
immediate
;
supposing
sin
according
to
the
manner
of
your
Discourse
;
then
you
must
be
put
to
devise
some
other
sin
as
precedent
to
this
obduration
.
And
whereas
that
sin
also
cannot
be
denyed
to
be
a
consequent
to
Gods
denyall
of
effectuall
grace
to
abstaine
from
sin
,
we
shall
never
come
to
an
end
,
till
the
cause
of
all
these
obdurations
be
at
length
resolved
into
originall
sin
;
And
what
share
I
pray
you
hath
the
world
of
mankind
therein
,
which
Gods
elect
have
not
?
When
you
tel
us
the
hardening
is
a
punishment
of
sin
,
it
were
very
fit
you
should
deal
plainly
,
&
tel
us
in
what
operation
of
God
this
work
of
hardening
doth
consist
,
which
I
make
no
doubt
,
would
cleare
all
.
All
confesse
that
God
is
not
the
cause
of
hardnesse
of
heart
in
any
man
,
but
man
being
borne
in
hardnesse
of
heart
,
Ezek.
36.
3.
1.
God
is
said
to
harden
,
not
infundendo
malitiam
,
sed
non
infundendo
gratiam
:
By
leaving
him
thereunto
,
whereby
it
comes
to
passe
that
naturally
it
is
increased
,
especially
in
case
a
man
bee
moved
to
courses
contrary
to
his
corrupt
humours
,
whether
by
Gods
word
,
or
by
his
workes
,
and
God
doth
not
by
grace
correct
those
corrupt
humours
,
which
are
so
contrariant
to
good
motions
;
good
motions
,
I
mean
such
as
have
their
course
onely
in
the
way
of
instruction
and
perswasion
;
In
this
case
thus
to
move
and
to
deny
grace
is
to
harden
.
But
when
God
doth
forbeare
thus
to
move
,
and
gives
men
over
to
follow
the
swing
of
their
own
lusts
,
this
I
confesse
is
to
harden
in
greater
measure
,
and
properly
a
punishment
.
But
this
was
not
the
manner
of
Pharaohs
hardning
.
For
long
after
the
ninth
Chapter
of
Exodus
wee
read
how
God
continued
to
admonish
Pharaoh
by
his
servant
Moses
to
let
his
people
goe
;
neither
ceased
hee
this
Discipline
till
the
ten
plagues
or
nine
of
them
at
the
least
were
fulfilled
.
And
like
as
to
shew
mercy
is
not
to
move
onely
to
obedience
,
but
effectually
to
work
men
to
obedience
,
so
the
hardning
of
man
in
opposition
thereunto
,
consists
not
in
not
moving
unto
obedience
,
but
rather
in
not
working
unto
obedience
,
although
they
bee
moved
thereunto
both
in
the
way
of
instruction
and
exhortation
.
As
for
the
punishing
of
sin
with
sin
,
in
the
hardning
of
the
creature
,
let
us
understand
our selves
aright
,
and
not
confound
our selves
when
wee
need
not
.
Is
it
a
sober
speech
to
say
that
God
punisheth
his
denyall
of
grace
,
with
denyall
of
Grace
?
or
that
God
punisheth
the
sins
of
the
heathen
with
the
denyall
of
that
grace
,
which
they
never
injoyed
?
But
as
for
the
punishing
of
sin
with
sin
,
this
is
a
large
field
of
Gods
providence
consisting
in
divers
kindes
,
and
it
is
no
way
fit
to
consider
them
without
distinction
.
God
made
the
unnaturalnesse
of
Senacheribs
Sons
,
a
scourge
to
chastise
Senacheribs
unnaturalnesse
towards
God
;
one
mans
sinfull
act
to
bee
the
punishment
of
anothers
.
Here
is
one
kinde
utterly
distinct
from
that
you
treat
of
.
Again
,
some
say
,
(
and
I
think
justly
)
and
Austin
acknowledgeth
it
,
that
every
mans
sin
may
bee
a
just
punishment
unto
him
in
respect
of
a
former
,
as
Rom.
1.
25.
When
men
for
their
Idolatry
were
given
over
to
vile
affections
,
to
defile
themselves
in
abominable
manner
,
it
is
said
that
herein
they
received
in
themselves
,
such
recompence
of
their
error
,
as
was
meete
.
So
2
Thess.
2.
10
,
11.
Because
men
received
not
the
truth
of
God
with
love
,
God
is
said
to
send
them
strong
delusions
,
that
they
should
beleeve
lies
.
Now
seeing
this
concerneth
the
providence
of
God
in
evill
,
which
is
very
secret
,
it
were
very
fit
that
you
should
declare
your
opinion
hereabout
,
and
shew
what
operation
of
God
it
is
,
wherein
consists
the
administration
of
this
providence
.
When
first
,
the
one
committed
Idolatry
contrary
to
the
light
of
Nature
,
and
the
other
received
not
the
truth
with
love
contrary
to
the
light
of
grace
:
neither
the
one
nor
the
other
had
any
saving
grace
;
and
therefore
,
it
is
not
decent
to
say
that
God
exposed
the
one
to
doe
things
inconvenient
,
the
other
to
beleeves
lies
,
and
herein
punished
them
for
their
former
misdemenour
,
by
denying
unto
them
that
which
they
never
injoyed
.
For
to
punish
is
either
to
inflict
evil
,
which
formerly
they
suffered
not
,
or
to
withdraw
some
good
which
formerly
they
injoyed
.
Now
how
God
doth
expose
unconscionable
Christians
unto
errors
of
Faith
,
is
easily
comprehended
.
For
whereas
unconscionable
Christians
apprehend
the
truth
which
they
doe
injoy
,
but
in
a
naturall
and
carnall
manner
,
they
may
easily
bee
withdrawne
from
it
,
either
by
persecution
or
by
seduction
:
Now
it
is
in
Gods
power
to
send
persecutors
or
seducers
amongst
them
,
and
thereby
expose
them
to
the
embracing
of
lies
,
for
not
imbracing
his
truth
with
love
;
or
by
withdrawing
good
Pastors
and
conscionable
teachers
from
them
:
and
then
men
being
naturally
more
prone
to
errour
then
to
truth
,
especially
in
matter
of
Salvation
;
wee
see
hereby
apparently
how
God
can
punish
sin
with
sin
in
this
kinde
,
not
by
denyall
of
grace
which
they
never
injoyed
,
but
by
denying
some
outward
means
of
grace
which
formerly
they
injoyed
.
And
withall
it
appears
that
this
is
nothing
to
our
present
purpose
,
who
treate
of
obduration
,
as
it
consists
in
,
or
is
joyned
with
the
denyall
of
saving
Grace
,
in
proper
opposition
to
the
shewing
of
mercy
;
or
affording
saving
grace
.
As
touching
the
other
examples
wherein
the
administration
of
Gods
providence
is
more
obscure
,
while
hee
punisheth
sin
with
sin
;
I
say
also
that
Gods
punishing
consists
in
denying
,
or
not
maintaining
some
kinde
of
grace
,
or
rather
not
so
much
to
bee
called
grace
as
a
naturall
restraint
,
not
from
sin
in
generall
,
(
for
that
cannot
bee
but
by
saving
grace
)
but
from
some
sins
in
speciall
,
which
are
foule
in
the
judgement
of
a
naturall
mans
conscience
;
such
as
are
those
unnaturall
defilements
the
Apostle
speaks
of
Rom.
1.
Now
God
in
a
naturall
manner
restraines
men
from
such
excesse
,
either
for
feare
of
shame
of
the
world
,
or
by
reason
of
some
naturall
detriment
that
may
arise
thereby
,
or
by
the
ministery
of
his
Angels
restraining
the
temptations
of
Satan
in
this
kinde
;
And
it
is
found
by
experience
that
Nemo
repente
fit
turpissimus
,
but
they
grow
to
extreams
by
degrees
,
and
the
longer
a
man
lives
,
the
worse
hee
grows
,
if
grace
correct
not
the
course
of
corrupt
nature
,
according
to
that
saying
,
Nemo
senex
metuit
Jovem
.
Now
if
God
shall
forbeare
this
restraint
,
and
give
them
over
to
the
power
of
Satan
,
they
shall
bee
exposed
to
the
commission
of
such
abominable
things
,
and
therein
they
shall
receive
in
themselves
a
just
recompence
of
their
former
errors
.
And
therewithall
wee
see
how
this
case
is
as
extravagant
from
our
present
purpose
in
discoursing
of
obduration
as
the
former
.
And
you
confesse
that
the
hardning
of
Pharaoh
is
referred
by
the
Apostle
to
the
will
of
God
;
but
withall
you
adde
,
that
it
is
referred
thereto
,
by
him
,
as
to
the
first
cause
thereof
,
whereas
no
such
distinction
or
limitation
sutable
is
expressed
or
implyed
by
the
Apostle
;
but
onely
for
the
advantage
of
your
own
opinion
,
you
are
pleased
thus
to
shape
it
.
And
it
is
very
strange
that
the
Apostle
should
utterly
omit
such
a
cause
as
is
of
a
most
satisfying
nature
,
and
give
himselfe
to
the
pleading
of
that
,
which
affords
so
little
satisfaction
in
the
judgement
of
flesh
and
blood
,
such
as
it
seems
they
relish
most
of
,
with
whom
the
Apostle
enters
upon
this
his
Dialogue
;
neither
doth
the
Apostle
referre
this
to
Jacob
and
Esau
onely
,
as
you
fashion
it
(
to
hold
up
the
difference
you
put
between
Gods
hatred
of
Esau
before
hee
was
born
,
and
his
hatred
of
Pharaoh
;
)
but
to
the
obduration
of
Pharaoh
also
,
nay
,
more
properly
to
that
,
his
obduration
alone
being
expressed
,
and
the
Apostle
being
upon
an
answer
to
an
objection
arising
from
the
Apostles
Doctrine
concerning
Gods
soveraignty
and
liberty
to
harden
whom
hee
will
.
Besides
this
,
you
doe
not
well
to
qualifie
the
difference
God
puts
between
Jacob
and
Esau
,
as
if
it
consisted
onely
in
making
Esau
Jacobs
servant
,
and
Jacob
Esaus
Lord
;
according
to
your
opinion
it
extends
further
then
this
,
even
to
the
granting
of
such
grace
to
Jacob
as
should
bee
accompanied
with
salvation
,
and
denying
of
the
same
to
Esau
,
whereupon
infallibly
followed
condemnation
.
It
is
true
,
God
is
just
in
dealing
with
Esau
,
and
God
is
as
just
every
whit
,
in
dealing
with
Jacob
;
for
hee
deales
with
each
according
to
the
Law
himself
made
.
But
God
shewed
mercy
also
unto
Jacob
in
providing
a
Saviour
to
die
for
him
,
and
in
circumcising
his
heart
,
and
making
him
to
perform
the
condition
of
life
,
hee
shewed
no
such
mercy
unto
Esau
.
You
see
well
how
incongruous
it
were
to
plead
the
sin
of
Esau
,
why
hee
should
bee
so
dealt
withall
,
seeing
Jacob
at
that
time
deserved
no
better
.
But
why
doe
you
not
observe
,
that
this
Discourse
of
the
Apostle
,
hath
every
way
as
pregnant
a
reference
to
the
obduration
of
Pharaoh
,
or
of
any
one
that
is
hardned
,
as
to
Gods
dealing
with
Esau
?
Again
,
suppose
some
are
not
so
bad
as
Pharaoh
was
,
when
God
hardens
Pharaoh
,
and
doth
not
harden
others
,
but
rather
shews
them
mercy
,
will
you
say
the
reason
hereof
is
because
these
deserved
better
at
the
hands
of
God
then
Pharaoh
?
Doe
you
not
perceive
how
this
Doctrine
carryeth
you
ere
you
are
aware
,
to
trench
upon
the
freenesse
of
Gods
grace
in
mans
effectuall
vocation
?
Suppose
Nicodemus
who
sought
to
our
Saviour
by
night
were
converted
,
and
Saul
had
not
been
at
all
converted
,
but
still
hardned
;
would
you
have
said
that
Paul
was
hardned
because
of
his
sin
in
persecuting
the
Church
of
God
,
but
Nicodemus
deserved
better
at
the
hands
of
God
then
Saul
?
Yet
wee
are
sure
that
Saul
in
spight
of
all
his
persecution
was
converted
,
when
in
all
probability
many
a
morall
Jew
,
and
nothing
factious
in
opposing
the
Gospel
of
Christ
,
yea
and
many
a
Gentile
too
were
not
converted
,
but
perished
in
their
sins
,
and
in
the
blindnesse
of
their
minde
.
If
it
bee
urged
thereupon
that
God
doth
harden
the
creature
I
answer
,
in
these
deep
counsels
and
unsearchable
wayes
of
God
,
it
is
safe
for
us
to
wade
no
farther
then
wee
may
see
the
light
of
the
Scriptures
clearing
our
paths
,
and
the
grounds
thereof
paving
our
wayes
,
and
as
it
were
chalking
it
out
before
us
.
The
Scripture
telleth
us
,
That
God
hardens
whom
hee
And
again
,
sin
is
the
cause
in
which
,
and
for
which
God
doth
harden
any
:
both
which
will
stand
together
.
That
as
God
sheweth
mercy
on
whom
hee
pleaseth
;
so
hee
hardneth
whom
hee
pleaseth
,
out
of
his
absolute
will
.
Yet
hardneth
none
but
with
respect
of
sin
going
before
.
For
,
First
,
when
wee
speak
of
the
reprobate
with
comparison
of
the
elect
,
they
are
both
alike
sinners
:
And
therefore
if
the
question
bee
,
why
God
hardneth
the
reprobate
,
and
doth
not
harden
,
but
shew
mercy
on
the
Elect
?
Here
no
cause
can
bee
rendred
of
this
different
dealing
,
but
onely
the
will
and
good
pleasure
of
God
;
sin
is
alike
common
to
both
,
and
cannot
bee
alledged
as
the
cause
of
this
diversity
.
Idem
qua
idem
semper
facit
idem
.
But
when
wee
speak
of
the
Reprobates
alone
considered
in
themselves
:
If
the
question
bee
,
why
God
is
pleased
to
harden
them
;
The
answer
is
alway
truely
,
and
safely
given
;
It
pleased
God
to
harden
them
for
their
sins
.
And
which
is
yet
more
,
when
God
is
said
to
harden
a
wicked
man
for
his
sin
,
it
is
not
sin
that
moved
God
primarily
to
harden
him
;
but
his
absolute
will
it
was
to
harden
him
for
his
sin
;
for
what
sin
could
God
see
in
the
creature
to
provoke
him
to
harden
it
,
but
what
hee
might
have
prevented
by
his
providence
,
or
healed
by
the
blood
of
Christ
,
if
it
had
so
seemed
good
to
his
good
pleasure
?
When
therefore
God
doth
harden
a
creature
for
his
sin
,
it
is
because
it
is
his
good
pleasure
,
even
his
absolute
will
so
to
harden
him
.
To
will
a
thing
absolutely
,
and
yet
to
will
it
on
this
or
that
condition
,
may
well
stand
together
in
many
a
voluntary
agent
,
when
the
condition
is
such
,
as
that
the
will
might
easily
help
,
if
it
so
pleased
.
As
if
a
man
should
cast
off
a
servant
for
some
disease
hee
hath
,
which
hee
might
easily
heale
if
it
pleased
him
:
or
break
his
vessell
for
some
such
uncleannesse
which
hee
could
easily
rinse
out
;
Both
these
may
well
bee
said
of
him
at
once
,
that
hee
cast
off
his
servant
for
his
disease
,
and
brake
his
vessell
for
its
uncleanenesse
,
and
yet
might
hee
cast
out
his
servant
and
break
his
vessell
,
and
both
out
of
his
good
pleasure
,
and
out
of
his
absolute
,
and
his
free
will
.
It
is
true
;
the
Word
of
God
is
a
Lantborn
unto
our
feete
,
and
a
Light
to
our
paths
,
and
it
is
fit
wee
should
rest
contented
herewith
God
bardneth
whom
hee
will
.
Now
I
presume
you
doe
not
doubt
,
but
that
shews
mercy
on
whom
hee
will
.
Nay
,
I
can
hardly
beleeve
but
that
your
opinion
is
,
that
like
as
God
out
of
his
absolute
will
granted
saving
grace
to
Jacob
:
so
out
of
his
absolute
will
he
denyed
saving
grace
to
Esau
.
And
still
doth
to
those
whom
you
account
the
world
of
mankinde
.
And
I
have
already
shewed
that
the
deniall
of
this
grace
can
bee
no
punishment
;
For
as
much
as
punishment
consisteth
,
either
in
inflicting
evill
,
or
in
denying
some
good
which
formerly
was
granted
them
.
But
in
denying
saving
grace
to
the
world
of
mankinde
,
hee
doth
not
deny
them
any
thing
which
they
formerly
injoyed
.
I
have
already
shewed
,
what
that
hardning
is
which
is
for
sin
,
and
wherein
it
doth
consist
,
not
in
denying
saving
grace
,
which
they
never
injoyed
,
but
in
denying
that
naturall
restraint
from
some
foule
sin
,
which
formerly
they
injoyed
,
as
I
exemplifyed
it
in
that
,
Rom.
1.
27.
That
in
Rom.
11.
7
,
8
,
9
,
10
,
11.
is
nothing
for
you
,
where
there
is
no
mention
of
sin
as
the
cause
of
their
obduration
.
As
for
that
in
Psalm
.
69.
21.
Their
blinding
is
referred
to
their
giving
unto
Christ
Gall
in
his
meate
,
and
in
his
thirst
vinegar
to
drink
.
I
pray
consider
:
Were
they
not
even
then
blinded
,
when
they
persecuted
Christ
unto
death
?
And
yet
notwithstanding
some
of
these
were
converted
,
Act.
2.
But
upon
this
their
opposition
unto
Christ
,
God
did
proceed
to
blinde
them
more
and
more
,
but
how
?
Not
by
denying
saving
illumination
,
for
this
they
never
injoyed
,
it
was
denyed
them
,
from
the
first
to
the
last
.
But
by
withdrawing
from
them
the
meanes
of
illumination
more
and
more
,
as
namely
the
preaching
of
Gospel
,
and
the
working
of
miracles
,
and
the
giving
them
over
unto
the
power
of
Satan
.
This
also
is
to
give
them
over
to
their
own
hearts
lust
,
Psal.
81.
11
,
12.
by
ceasing
to
admonish
them
of
the
error
of
their
waies
,
either
by
his
word
,
or
by
his
judgements
and
chastisements
in
his
works
.
That
God
doth
harden
out
of
his
absolute
will
,
and
yet
hardens
none
but
for
sin
,
cannot
bee
avouched
in
my
judgment
without
manifest
contradiction
.
If
they
are
not
contradictions
;
Then
those
also
are
not
,
God
hath
mercy
on
whom
hee
will
,
yet
God
hath
mercy
on
none
,
but
in
respect
of
their
good
works
going
before
.
Secondly
,
by
the
same
reason
it
may
bee
said
,
that
God
condemnes
men
out
of
his
absolute
will
,
and
yet
hee
condemnes
none
but
for
sin
,
yet
you
shall
never
read
that
God
condemnes
whom
hee
will
.
Thirdly
,
if
God
doth
harden
out
of
his
absolute
will
,
then
also
hee
did
purpose
to
harden
of
his
absolute
will
.
Whence
I
infer
that
then
God
did
not
purpose
to
harden
for
sin
.
For
Gods
purpose
to
harden
only
in
respect
of
sin
,
is
commonly
accounted
(
and
that
by
your self
)
a
will
conditionate
,
and
a
will
conditionate
is
opposite
to
a
will
absolute
.
Lastly
,
I
deny
that
God
doth
harden
for
their
sins
,
as
hardning
denoteth
a
denyall
of
saving
grace
;
For
to
harden
for
sin
is
to
punish
,
but
to
deny
saving
grace
to
them
that
never
had
saving
grace
,
is
not
to
punish
them
;
to
leave
a
man
in
the
state
wherein
hee
findes
him
,
is
not
to
punish
him
.
And
therefore
when
Epaminondas
ran
his
Javelin
through
a
Sentinell
whom
hee
found
in
sleepe
,
saying
,
I
did
but
leave
him
as
I
found
him
,
because
sleep
is
usually
said
to
bee
Mortis
Imago
,
the
Image
of
death
,
had
hee
no
better
Apologie
for
his
fact
then
this
,
hee
had
no
way
freed
himself
from
injustice
.
If
God
may
harden
man
for
sin
,
and
yet
sin
shall
not
bee
a
primary
cause
moving
God
to
harden
him
,
by
the
same
reason
,
though
God
condemnes
man
for
sin
,
it
is
not
necessary
,
that
sin
should
bee
a
primary
cause
moving
God
to
condemn
him
,
which
is
directly
contrary
to
your
tenet
in
the
point
of
reprobation
.
And
this
consideration
of
your
own
,
if
you
hold
your self
unto
it
attentively
,
may
bring
you
into
the
right
way
,
from
which
you
have
erred
,
and
the
want
of
it
hath
been
a
means
I
fear
to
confirm
many
in
their
errors
.
Wee
acknowledge
it
to
bee
Gods
absolute
will
to
condemn
for
sin
,
but
withall
wee
say
it
is
his
absolute
will
to
permit
whom
hee
will
to
sin
,
and
continue
in
sin
by
denying
saving
grace
to
raise
them
out
of
sin
.
And
this
deniall
of
grace
cannot
bee
for
sin
,
as
I
have
already
proved
.
To
harden
a
man
,
in
opposition
to
Gods
shewing
mercy
on
him
:
wee
take
to
bee
nothing
else
then
his
refusall
to
cure
him
.
Now
let
any
man
judge
whether
it
bee
a
decent
speech
to
say
,
that
because
a
man
is
sick
,
therefore
God
will
not
cure
him
.
In
the
cases
proposed
by
you
,
of
casting
a
servant
off
for
a
disease
which
hee
can
cure
if
hee
list
,
or
breaking
a
vessell
for
some
filthinesse
which
one
may
cleanse
if
hee
will
;
whether
this
bee
not
to
bee
resolved
into
the
absolute
will
of
the
Master
,
I
am
content
to
appeale
to
every
sober
mans
judgement
:
although
the
comparisons
are
not
congruous
to
the
case
wee
have
in
hand
;
for
as
much
as
the
casting
of
a
servant
off
,
is
distinct
from
the
not
curing
of
him
;
the
breaking
of
a
vessell
is
distinct
from
the
cleansing
of
it
.
But
the
hardning
of
a
man
,
in
opposition
to
Gods
shewing
mercy
on
him
is
nothing
distinct
from
Gods
refusing
to
cure
him
.
If
the
question
were
proposed
thus
;
Why
will
not
a
man
cleanse
his
vessell
when
hee
is
able
to
cleanse
it
?
why
will
hee
not
heale
his
servant
when
hee
hath
power
to
heale
him
?
Is
it
a
good
reason
to
say
,
therefore
hee
heales
him
not
,
because
hee
is
sick
?
therefore
hee
cleanseth
not
his
vessell
,
because
it
is
unclean
?
Neither
is
it
a
more
sober
speech
to
say
,
therefore
God
hardens
a
man
because
hee
is
a
sinner
;
For
it
is
as
much
as
to
say
,
therefore
hee
refuseth
to
cleanse
him
from
his
sin
,
because
hee
findes
him
unclean
by
reason
of
his
sin
.
Answ.
The
want
of
considering
this
point
,
hath
as
I
conceive
it
,
intangled
the
Doctrine
of
predestination
with
needlesse
difficulties
,
and
exposed
it
to
rash
and
hard
censures
in
the
mindes
of
gain-sayers
.
Then
it
may
bee
said
there
was
no
cause
of
that
objection
,
Why
complaineth
hee
,
and
who
can
resist
his
will
?
or
at
least
of
that
answer
to
,
why
doth
hee
yet
complaine
?
Rom.
9.
20
,
21
,
22.
I
answer
,
that
objection
propounded
by
the
Apostle
,
Why
doth
hee
yet
complain
?
for
who
hath
resisted
his
will
?
doth
not
arise
upon
occasion
of
Gods
preferring
Jacob
before
Esau
,
but
upon
the
latter
part
of
the
Corollary
going
immediately
before
,
v.
18.
Whom
hee
will
hee
hardneth
;
for
if
it
bee
God
that
hardneth
the
creature
,
and
that
according
to
his
absolute
will
,
then
might
the
hardned
creature
say
,
what
fault
is
there
in
mee
to
bee
so
hardned
?
Why
doth
God
complain
of
mee
for
my
hardnesse
and
impenitency
?
Who
hath
resisted
his
will
?
To
make
this
objection
colourable
,
wee
need
not
say
as
you
seem
to
imply
,
that
the
Apostle
gave
occasion
of
it
,
by
ascribing
the
hardning
of
Pharaoh
and
other
reprobates
to
Gods
absolute
will
,
and
without
all
respect
to
sin
;
yet
the
creature
hardned
,
is
wont
to
plead
with
God
about
it
,
Esa.
63.
17.
you
shall
there
see
Gods
own
people
to
erre
,
and
upon
their
error
,
to
have
their
hearts
hardned
from
Gods
feare
,
and
both
done
by
God
,
and
yet
the
people
expostulate
with
God
about
it
,
which
if
Gods
own
people
may
doe
reverently
,
is
it
any
wonder
if
the
reprobates
doe
the
same
upon
the
same
occasion
petulantly
and
profanely
?
But
the
answer
of
the
Apostle
to
the
objection
propounded
,
cleareth
the
whole
matter
;
For
,
as
a
man
would
justifie
the
severe
proceedings
of
a
Master
of
a
Colledge
,
in
refusing
to
elect
an
unworthy
person
,
and
in
stead
thereof
expelling
him
the
Colledge
by
pleading
,
first
,
the
liberty
or
authority
of
his
negative
voyce
:
Secondly
,
the
desert
of
the
person
refused
and
expelled
.
So
the
Apostle
beateth
down
the
insolency
of
the
objection
,
and
pleadeth
the
justice
of
Gods
proceedings
against
Reprobates
hated
and
hardned
,
from
,
first
,
the
Soveraignty
of
God
over
his
creature
,
ver.
20
,
21.
secondly
,
the
due
deserts
of
persons
being
vessels
of
wrath
,
and
fitted
for
destruction
,
ver.
22.
What
these
needlesse
difficulties
are
,
wherewith
the
Doctrine
But
of
what
nature
your
opinion
is
,
how
inconsistent
in
it self
;
on
how
little
reason
it
is
grounded
;
what
consequences
it
draws
after
it
,
as
also
what
causelesse
fears
you
raise
unto
yourself
;
and
above
all
,
and
which
is
worst
of
all
,
how
you
deal
with
Scripture
in
this
argument
,
to
serve
your
turn
,
I
leave
it
to
your
conscience
to
judge
,
not
to
mention
how
this
Discourse
of
yours
is
found
to
harden
many
in
the
way
of
error
,
and
to
offend
others
in
the
way
of
truth
.
Indeed
there
were
no
cause
of
any
such
objection
as
that
,
Rom.
9.
29.
if
so
bee
God
hardens
no
man
but
for
sin
,
and
withall
it
is
just
with
God
to
harden
men
in
their
sine
,
and
lesse
cause
of
such
an
answer
,
Rom.
9.
20
,
21
,
22.
No
man
,
I
think
,
makes
any
doubt
but
that
the
objection
,
Why
doth
hee
complain
?
for
who
hath
resisted
his
will
?
ariseth
from
the
18
ver.
where
it
is
said
,
that
God
as
hee
hath
mercy
on
whom
hee
will
,
so
hee
hardneth
whom
hee
will
,
even
as
hee
hardned
Pharaoh
;
but
yet
you
doe
not
shape
the
objection
right
,
when
you
shape
it
thus
;
What
fault
is
there
in
mee
to
bee
hardned
?
which
is
in
effect
as
if
you
would
shape
it
thus
;
Wherein
then
have
I
deserved
to
bee
hardned
?
For
the
negative
to
this
,
namely
,
that
God
doth
not
harden
upon
desert
,
is
that
which
the
Apostle
avoucheth
;
Like
as
neither
doth
hee
shew
mercy
upon
desert
.
But
like
as
upon
the
meere
pleasure
of
his
will
,
hee
shews
mercy
on
some
:
So
,
according
to
the
good
pleasure
of
his
will
,
hee
hardneth
others
.
But
well
might
hee
say
,
why
then
doth
hee
complain
of
the
hardnesse
of
my
heart
,
and
my
impenitency
;
or
rather
the
Apostle
proposeth
it
,
in
reference
to
the
fruits
of
mans
hardnesse
of
heart
and
impenitency
,
such
as
God
complains
of
,
Esa.
1.
I
have
nourished
and
brought
up
a
people
,
and
they
have
rebelled
against
mee
.
And
Esa.
56.
All
the
day
long
have
I
stretched
out
mine
hands
to
a
rebellious
people
,
that
walk
in
a
way
which
is
not
good
,
even
after
their
own
imaginations
.
Or
as
if
Pharaoh
,
hearing
of
this
ministry
of
Gods
providence
,
should
say
,
Why
doth
hee
complain
of
the
hardnesse
of
my
heart
in
not
letting
Israel
goe
,
when
hee
hath
hardned
my
bea
rt
that
I
should
not
let
Israel
goe
,
and
who
hath
resisted
his
will
?
I
have
already
shewed
that
this
hardning
of
Pharaoh
,
and
so
likewise
of
all
reprobates
,
as
it
consists
in
denying
of
saving
grace
,
in
congruous
opposition
to
Gods
mercy
,
proceeds
meerely
according
to
the
good
pleasure
of
Gods
will
:
And
the
Apostle
plainly
signifies
as
much
,
when
hee
saith
,
That
like
as
God
hath
mercy
on
whom
bee
will
,
so
hee
hardneth
whom
bee
will
;
Neither
doth
hee
take
into
consideration
any
sin
of
theirs
as
the
cause
of
hardning
,
either
in
the
proposition
delivered
by
him
,
or
in
answer
to
the
objection
arising
there-hence
.
Why
then
should
wee
bee
moved
with
your
bare
word
in
saying
,
wee
need
not
say
that
the
Apostle
gave
occasion
of
this
objection
,
by
ascribing
the
hardning
of
Pharaoh
and
other
reprobates
to
Gods
absolute
will
,
and
without
all
respect
to
sin
,
as
the
deserving
cause
thereof
.
Neither
do
you
give
any
reason
of
that
you
avouch
,
in
saying
,
that
albeit
God
doth
not
harden
but
in
respect
of
sin
;
yet
the
creature
will
pleade
or
expostulate
;
as
indeed
it
is
most
unreasonable
to
ask
why
God
doth
complain
of
hardnesse
of
heart
,
and
the
fruits
thereof
;
when
it
hath
been
shewed
that
this
hardnesse
of
heart
hath
been
brought
upon
man
for
his
own
sin
,
and
no
exception
taken
against
it
.
But
when
out
of
Gods
absolutenesse
men
are
hardned
,
then
,
and
not
till
then
may
it
justly
seem
strange
that
God
should
complain
of
the
hardnesse
of
mens
hearts
,
and
the
fruites
thereof
.
As
for
the
place
of
Esa.
63.
17.
Wherein
you
suppose
Gods
people
to
expostulate
with
God
for
hardning
them
,
notwithstanding
they
suppose
that
God
hardens
them
for
their
sin
,
this
is
to
beg
the
question
,
and
not
to
prove
ought
,
there
being
no
evidence
of
any
such
acknowledgment
as
you
suppose
,
namely
,
that
God
doth
harden
them
for
their
sins
.
Yet
if
there
were
any
such
acknowledgment
,
it
would
not
forthwith
make
for
your
purpose
unlesse
they
should
acknowledge
as
much
of
that
obduration
,
the
Apostle
speaks
of
,
where
hee
sets
it
in
opposition
to
Gods
shewing
mercy
.
To
serve
your
turn
,
you
take
liberty
to
interpret
the
coherence
of
these
parts
,
to
erre
from
thy
waies
,
and
to
bee
hardned
against
thy
feare
:
as
if
the
former
were
the
cause
of
the
other
,
upon
no
other
ground
that
I
know
,
but
that
thus
it
shall
stand
in
more
congruity
with
your
opinion
.
Whereas
,
indeed
there
is
a
farre
greater
probability
,
that
hardning
against
the
feare
of
God
should
bee
the
cause
of
the
errour
of
our
wayes
,
then
that
errour
of
our
wayes
should
bee
the
cause
of
our
hardning
against
the
feare
of
God
;
especially
taking
hardning
,
not
confusedly
hand
over
head
,
but
distinctly
in
opposition
to
Gods
shewing
mercy
in
mans
conversion
;
I
take
them
only
as
severall
expressions
of
the
same
things
consisting
of
an
inward
corrupt
disposition
as
the
roote
,
and
that
I
conceive
to
bee
the
want
of
the
feare
of
God
;
and
the
fruit
hereof
,
which
is
aberration
from
the
good
wayes
of
the
Lord
.
And
they
expostulate
with
God
,
for
not
correcting
all
this
by
his
grace
,
as
by
his
Covenant
of
grace
,
which
hee
hath
made
with
them
,
hee
hath
ingaged
himself
hereunto
,
even
to
keep
them
from
going
astray
,
like
a
good
Shepherd
,
and
to
put
his
feare
into
their
hearts
,
that
they
shall
never
depart
away
from
him
;
But
then
you
must
bee
driven
to
deny
that
obduration
is
a
punishment
;
seeing
it
is
impossible
that
just
punishments
can
have
course
but
with
respect
to
sin
,
as
a
meritorious
cause
thereof
.
That
God
beateth
down
the
objectour
,
and
pleadeth
the
justice
of
Gods
proceedings
against
Reprobates
,
from
the
soveraign
authority
of
God
over
his
creatures
is
most
true
,
ver.
20
,
21.
But
that
hee
pleads
the
due
desert
of
the
persons
,
ver.
22.
thereby
to
justifie
God
in
hardning
whom
hee
will
,
as
positively
avouched
,
but
so
farre
from
truth
,
as
that
it
involves
plain
contradiction
;
no
lesse
then
if
the
Apostle
after
hee
had
said
that
God
hath
mercy
on
whom
hee
will
,
should
afterward
take
a
course
to
justifie
God
herein
,
by
saying
that
God
hath
mercy
on
none
,
but
in
respect
to
their
former
good
works
.
Nay
,
much
more
contradictions
,
for
as
much
as
no
good
works
in
the
state
of
nature
or
grace
,
can
bee
meritorious
of
reward
.
But
sins
may
bee
and
are
truely
meritorious
of
punishment
.
In
the
22
vers.
there
is
not
the
least
mention
of
obduration
,
much
lesse
any
mention
of
the
cause
thereof
,
least
of
all
,
any
reversing
of
the
former
cause
(
expressed
ver.
18.
and
justifyed
ver.
20.
from
the
authority
of
God
the
Creator
,
having
power
to
make
his
creatures
of
what
fashion
hee
will
,
)
and
substituting
a
new
in
the
place
thereof
.
And
although
all
that
are
vessels
of
wrath
are
sinners
,
and
consequently
deserve
punishment
,
yet
obduration
,
in
opposition
to
shewing
mercy
,
consisting
in
the
deniall
of
saving
grace
,
is
no
punishment
,
for
as
much
as
God
doth
not
thereby
withdraw
any
saving
grace
from
them
,
which
formerly
they
injoyed
;
and
as
for
inflicting
evill
,
that
hath
no
place
in
obduration
,
for
as
much
as
all
confesse
that
God
doth
not
obdurate
any
man
,
infundendo
malitiam
,
but
non
infundendo
gratiam
.
Neither
is
it
sin
either
originall
,
or
actuall
,
that
which
constitutes
a
man
a
vessell
of
wrath
,
as
a
vessell
of
wrath
is
opposite
to
a
vessell
of
mercy
.
For
sin
both
originall
and
actuall
is
incident
to
the
Elect
as
well
as
to
the
Reprobate
:
but
like
as
Gods
shewing
mercy
makes
a
man
a
vessell
of
mercy
:
so
Gods
denyall
of
mercy
,
finally
constitutes
a
vessell
of
wrath
,
exposing
him
to
finall
infidelity
or
impenitency
,
which
sin
alone
is
not
found
in
any
of
the
elect
.
It
seems
you
think
they
are
fitted
to
destruction
by
themselves
,
as
if
vasa
the
vessels
did
separate
,
and
not
Herus
the
Master
rather
.
Sin
alone
makes
a
man
obnoxious
to
condemnation
as
deserving
it
,
and
so
there
is
sin
in
the
best
of
Gods
children
,
to
drive
them
to
confesse
,
that
if
the
Lord
should
bee
extream
to
mark
what
is
done
amisse
,
none
were
able
to
abide
it
:
Yet
the
sin
of
the
Reprobates
you
confesse
God
could
prevent
,
and
not
preventing
it
,
yet
could
cure
it
by
the
blood
of
Christ
,
so
that
though
sin
bee
granted
to
bee
a
cause
hereof
,
yet
a
more
originall
cause
(
though
nothing
culpable
)
must
bee
acknowledged
to
bee
the
deniall
of
Grace
;
as
our
Saviour
budgeth
not
to
professe
to
the
faces
of
some
;
Yee
therefore
heare
not
my
words
,
because
yee
are
not
of
God
,
and
Joh.
12.
40.
Therefore
they
could
not
beleeve
,
because
Esaias
saith
,
Hee
hath
blinded
their
eyes
,
and
hardned
their
hearts
,
that
they
should
not
see
with
their
eyes
,
and
understand
with
their
hearts
,
and
should
bee
converted
,
and
I
should
heale
them
.
All
this
while
have
I
maintained
,
the
safenesse
of
that
exposition
Now
I
would
easily
grant
,
that
before
Esau
had
done
good
or
evill
,
God
so
hated
him
,
as
that
hee
did
not
communicate
to
him
that
fellowship
with
Christ
,
which
by
Gods
election
and
donation
the
members
of
the
body
have
with
him
their
head
in
Gods
account
,
even
before
the
world
was
.
Neither
did
God
vouchsafe
that
plentifull
communication
of
his
free
grace
unto
him
,
as
might
in
time
by
a
reall
actuall
power
draw
him
to
Christ
and
to
live
by
him
:
Yea
God
was
pleased
to
set
him
in
a
state
further
remote
,
and
separate
from
him
then
his
elect
brother
:
Even
in
the
estate
of
a
servant
to
the
elect
:
and
in
stead
of
communicating
free
grace
,
hee
purposed
to
deale
with
him
rather
according
to
his
works
,
by
a
covenant
of
Justice
;
For
both
these
are
implyed
in
Gods
putting
of
Esau
into
the
state
of
a
servant
.
First
,
the
denyall
of
such
grace
and
fatherly
love
to
him
as
is
reserved
for
children
.
Secondly
,
the
(
not
)
refusing
of
him
to
just
dealing
,
such
as
is
due
to
servants
according
to
their
works
.
I
look
to
receive
from
you
some
proofe
that
the
word
Hatred
Here
at
length
I
observe
the
place
you
stand
upon
to
prove
that
hatred
in
holy
Scripture
,
doth
sometimes
signifie
a
lesse
degree
of
love
,
and
that
seemes
to
bee
Levit.
19.
17.
Thou
shalt
not
hate
thy
brother
in
thine
heart
,
thou
shalt
plainely
rebuke
thy
brother
,
and
suffer
him
not
to
sin
.
And
to
serve
your
turn
in
this
interpretation
,
you
shape
a
correspondent
practise
of
Love
consisting
in
vouchsafing
communion
;
which
unlesse
it
bee
a
communion
of
reproofe
,
is
nothing
to
your
purpose
,
who
desire
to
shape
hatred
in
contradiction
thereunto
.
And
yet
hatred
,
all
conceive
to
bee
much
more
then
not
to
love
.
But
were
all
this
yeelded
unto
you
,
yet
doth
it
fall
short
of
your
purpose
;
for
albeit
hee
that
forbears
to
reprove
his
brother
,
doth
him
harm
,
yet
if
hee
doe
not
intend
him
harm
,
hee
cannot
bee
said
to
hate
him
.
For
in
Scripture
phrase
hatred
denotes
an
intention
to
harm
,
as
Deut.
4.
42.
Where
wee
reade
that
certain
Cities
were
appointed
,
That
the
slayer
might
fly
unto
,
which
had
killed
his
Neighbour
at
unawares
,
and
hated
him
not
in
times
past
.
But
if
you
measure
hatred
by
the
harm
done
,
why
should
the
sparing
of
reproofe
to
preserve
a
brother
from
sin
,
and
consequently
from
incurring
the
wrath
of
God
,
bee
so
qualifyed
as
to
bee
accounted
a
lesse
degree
of
love
,
and
not
a
fruite
of
hatred
:
for
consider
I
beseech
you
,
is
not
this
farre
worse
then
to
mischiefe
a
man
by
cutting
off
an
arm
or
limb
?
So
that
albeit
Scripture
did
plainely
professe
that
not
to
reprove
a
neighbour
,
but
suffer
him
to
sin
,
were
an
act
of
hatred
,
yet
it
followeth
not
hence
,
that
hatred
in
this
case
signifies
onely
a
lesse
degree
of
love
.
For
certainly
,
such
an
act
(
to
wit
,
in
sparing
reproofe
)
is
worse
by
far
then
to
give
a
man
a
box
on
the
eare
;
yet
I
presume
you
will
not
interpret
that
to
bee
hatred
onely
in
such
a
sense
,
as
signifying
a
lesse
degree
of
Love
.
For
certainly
the
fruites
of
love
are
the
communications
of
good
,
and
not
any
contumelious
inflicting
of
evill
.
But
by
your
leave
I
doe
not
finde
that
this
is
the
Scriptures
meaning
in
the
place
you
aime
at
;
but
rather
in
my
judgement
it
seems
to
meet
with
a
corrupt
course
of
the
world
,
prone
to
conceive
none
to
bee
their
greater
enemies
,
then
such
as
reprove
them
.
To
prevent
this
,
the
Lord
forbids
the
one
,
to
wit
,
the
hating
of
our
brother
,
and
as
expressely
commands
the
other
,
to
wit
,
to
reprove
our
Neighbour
,
manifesting
thereby
that
reproofe
may
bee
performed
,
without
any
just
suspition
of
hatred
in
him
that
reproveth
.
In
fine
,
this
interpretation
of
hatred
which
here
you
make
,
is
imbraced
by
Vossius
in
his
Pelagion
Story
;
but
hee
doth
not
betray
that
hee
is
beholding
to
Cornelius
de
Lapide
the
Jesuite
for
it
,
in
his
Commentaries
on
the
ninth
to
the
Romans
.
And
hee
brings
other
manner
of
instances
to
prove
it
then
you
doe
.
And
so
doth
Junius
also
in
Gen.
29.
31.
though
hee
were
farre
enough
off
from
applying
it
in
the
same
sense
to
Esau
,
as
his
son
in
law
Vossius
doth
,
and
the
Jesuite
doth
before
Vossius
.
In
few
words
your
meaning
is
,
God
did
so
far
hate
Esau
,
even
before
hee
had
done
good
or
evill
,
that
hee
did
not
destinate
unto
him
any
saving
grace
as
hee
did
unto
Jacob.
May
you
not
as
well
say
that
hee
did
not
destinate
unto
him
glory
,
as
hee
did
to
Jacob
?
And
even
this
in
Aquinas
his
language
is
to
hate
,
where
hee
interpreteth
Gods
hatred
of
Esau
before
hee
was
born
.
Yet
you
might
bee
pleased
to
goe
a
little
further
,
and
to
affirm
that
God
did
not
onely
not
destinate
unto
him
any
saving
grace
,
but
also
that
God
was
purposed
to
deny
him
such
saving
grace
as
hee
granted
unto
Jacob
,
and
consequently
hee
purposed
to
deny
him
glory
also
;
if
you
bee
pleased
to
gratifie
your self
in
yeelding
to
this
truth
,
wee
will
willingly
gratifie
you
in
acknowledging
that
notwithstanding
all
this
,
God
purposed
to
deale
with
Esau
according
to
his
works
.
As
for
that
phrase
of
yours
of
putting
him
into
the
estate
of
a
servant
;
though
it
bee
of
little
materiall
consideration
in
this
place
,
yet
I
have
sufficiently
discussed
it
,
in
examining
your
Answer
to
the
first
Doubt
.
The
Fifth
Doubt
.
Question
,
5.
HOw
may
it
appeare
that
all
have
a
sufficiency
of
comming
to
Christ
,
since
no
man
can
come
without
drawing
?
Joh.
6.
44.
65.
and
hee
who
is
drawn
shall
bee
raised
to
life
;
or
since
no
man
can
come
except
it
bee
given
him
of
the
Father
.
Which
speech
is
a
reason
why
wee
ought
not
to
murmure
or
bee
offended
if
some
beleeve
not
,
Rom.
11.
7.
and
since
none
but
the
Elect
by
the
meanes
of
helpe
and
power
,
Revelat.
2.
15.
I
no
where
say
,
nor
ever
thought
that
all
men
had
a
sufficiency
First
,
That
God
offereth
to
the
men
of
this
world
,
helps
and
means
,
either
of
the
knowledge
of
God
in
Nature
,
or
of
grace
in
Christ
:
and
that
to
this
end
,
to
lead
them
to
Repentance
and
Salvation
.
Thus
is
God
said
to
manifest
to
the
Gentiles
,
that
which
may
bee
known
of
him
by
his
works
,
and
by
his
Law
writen
in
their
hearts
,
and
that
to
this
end
,
to
make
them
to
seek
after
the
Lord
;
to
leade
them
to
Repentance
,
to
withdraw
them
from
their
courses
,
to
heale
their
pride
and
to
save
their
soules
from
the
pit
.
Thus
God
offered
to
the
carnall
Israelites
means
of
grace
to
purge
them
,
to
turn
them
,
Prov.
1.
13.
to
gather
them
,
Mat.
23.
37.
to
convince
them
,
Joh.
16.
8
,
9.
To
draw
them
with
cords
of
man
and
bands
of
love
,
Hos.
11.
4.
To
dresse
them
to
bring
forth
good
fruit
,
Esa.
5.
4.
Secondly
,
That
the
meanes
God
useth
for
these
good
ends
,
are
in
some
measure
sufficient
(
if
they
bee
not
hindered
by
men
)
to
bring
them
to
the
attainment
of
these
ends
:
for
when
God
saith
himself
,
hee
useth
these
meanes
for
these
ends
;
for
us
to
say
,
these
meanes
are
not
sufficient
for
these
ends
,
seemeth
to
mee
to
derogate
from
the
wisdom
and
sufficiency
of
God
,
whose
works
are
all
of
them
perfect
,
Deut.
32.
4.
and
so
sufficient
for
the
ends
for
which
hee
wrought
them
.
Yet
God
forbid
I
should
doubt
of
that
which
our
Saviour
telleth
the
Jews
,
No
man
can
come
to
Christ
,
except
the
Father
draw
him
,
Joh.
6.
44.
by
the
same
Almighty
power
and
authority
,
whereby
hee
sent
Christ
into
the
world
.
The
whole
tenour
of
your
Answer
in
clearing
the
Fifth
You
maintain
a
true
desire
in
God
,
of
their
Salvation
;
and
how
can
this
stand
with
,
the
denyall
of
such
sufficiency
as
is
in
his
power
to
grant
?
Againe
,
You
expressely
maintain
,
that
there
is
in
God
,
a
serious
and
fervent
affection
,
not
concerning
their
Salvation
only
,
but
their
Conversion
also
.
Which
how
it
can
stand
with
a
denyall
of
sufficient
power
to
turn
unto
God
,
I
comprehend
not
.
Thirdly
,
You
plainly
affirm
,
that
mankinde
slights
to
work
out
with
the
Trinity
,
their
salvation
.
Now
no
man
can
bee
said
to
slight
the
doing
thereof
,
for
the
doing
whereof
hee
hath
no
power
.
You
maintain
there
is
in
a
reprobate
mans
power
to
work
out
his
salvation
with
the
Trinity
.
Fourthly
,
the
comparison
you
make
to
represent
Gods
different
dealing
with
his
Elect
,
and
with
the
reprobate
,
doth
intimate
as
much
.
The
servant
you
say
is
only
perswaded
to
yeeld
himself
to
bee
cut
,
that
hee
may
bee
cured
of
the
stone
,
yet
earnestly
and
forcibly
perswaded
:
The
son
over
and
above
is
taken
by
the
Father
and
bound
and
cut
,
that
hee
may
bee
cured
.
Now
as
it
is
in
the
power
of
the
servant
to
yeeld
to
bee
cut
,
that
hee
may
bee
cured
,
so
do
you
hereby
intimate
that
it
is
in
the
power
of
a
Reprobate
to
yeeld
to
bee
converted
,
that
God
may
heale
him
.
Fifthly
,
you
doe
acknowledge
that
Gods
purpose
to
give
life
unto
the
world
upon
condition
of
obedience
,
doth
imply
that
God
should
accordingly
give
means
to
help
them
to
the
performance
of
this
obedience
;
for
you
plainly
signifie
that
God
purposing
to
give
life
unto
the
world
upon
condition
of
obedience
,
doth
accordingly
give
meanes
to
help
them
to
the
performance
of
this
obedience
.
Now
I
say
,
Gods
purpose
to
give
life
unto
the
world
,
upon
condition
of
obedience
,
doth
no
more
imply
that
God
must
accordingly
give
means
to
help
them
to
the
performance
of
this
obedience
,
then
that
God
must
accordingly
give
ability
by
the
help
of
such
means
to
perform
obedience
.
And
indeed
,
to
what
end
tends
the
giving
of
means
to
help
them
to
the
performance
of
obedience
,
if
they
have
not
ability
by
the
help
of
those
means
to
perform
obedience
?
In
this
very
Section
you
professe
the
meanes
which
God
affords
are
sufficient
to
bring
them
to
those
gracious
ends
,
which
God
(
you
say
)
intends
,
if
they
bee
not
hindred
by
men
.
Which
doth
imply
that
in
your
opinion
,
the
men
of
the
world
have
power
to
give
way
unto
them
,
and
not
hinder
them
.
Yet
I
confesse
you
are
very
sparing
to
confesse
so
much
.
But
the
more
you
are
to
blame
by
the
face
of
your
discourse
to
bespeak
such
opinions
in
your
Readers
,
and
to
draw
unto
them
,
the
maintenance
whereof
you
dare
not
undertake
your self
.
But
let
us
consider
what
you
deliver
hereupon
.
And
First
,
though
you
doe
not
attribute
unto
a
naturall
man
sufficiency
,
and
power
to
beleeve
:
yet
if
you
doe
attribute
unto
him
sufficiency
of
power
to
perform
ought
,
upon
performance
whereof
grace
shall
bee
given
him
,
whereby
hee
shall
bee
enabled
to
beleeve
and
to
come
to
Christ
,
you
shall
even
in
this
bee
guilty
of
that
,
which
you
call
ungracious
Pelagianisme
.
Now
as
for
your
opinion
of
the
power
of
a
naturall-man
,
you
here
expresse
it
partly
negatively
,
partly
affirmatively
.
You
conf●●●
,
they
are
deprived
of
those
drawing
and
effectuall
meanes
,
without
which
none
can
come
,
and
with
which
,
none
ever
failed
to
come
to
Faith
and
Repentance
.
Touching
which
I
have
something
to
oppose
concerning
the
phrase
,
and
something
concerning
the
assertion
it self
.
The
word
meanes
used
by
you
,
and
which
you
call
effectuall
,
wee
commonly
understand
as
things
outward
;
such
as
either
the
Word
of
God
,
and
the
Ministry
thereof
,
or
the
Works
of
God
and
the
manifestation
of
his
providence
therein
.
But
you
seem
to
goe
further
,
and
comprehend
thereby
the
effectuall
operation
of
Gods
Spirit
,
which
is
very
ambiguous
,
and
being
delivered
in
the
generall
,
is
the
fitter
to
serve
a
mans
turn
,
sometimes
in
the
one
,
sometimes
in
the
other
signification
.
As
touching
the
assertion
it self
,
it
utterly
overthrowes
all
that
you
have
delivered
in
clearing
the
fifth
Doubt
.
For
with
what
sobriety
can
God
bee
said
to
entertain
an
earnest
and
serious
affection
,
concerning
their
conversion
,
(
which
is
as
much
as
to
say
concerning
their
repentance
)
being
resolved
to
deprive
them
of
those
drawing
and
effectuall
means
,
without
which
none
can
come
to
repentance
?
Again
,
how
can
God
bee
said
to
entertain
an
earnest
and
serious
affection
concerning
their
Salvation
,
being
resolved
to
deprive
them
of
those
drawing
and
effectuall
meanes
,
without
which
none
can
come
to
Repentance
,
and
consequently
without
which
none
can
bee
saved
?
As
for
the
affirmative
part
,
you
say
the
Reprobates
are
sufficiently
enabled
by
God
,
to
do
much
more
then
they
doe
,
in
seeking
after
the
Lord
,
and
finding
mercy
from
him
,
and
that
by
certain
means
and
helpes
.
Now
in
this
place
I
conceive
by
means
and
helps
you
understand
only
outward
things
,
as
either
the
administration
of
Gods
providence
in
his
Works
,
or
the
ministry
of
his
Word
,
and
not
the
effectuall
operation
of
Gods
Spirit
,
bestowing
any
power
upon
them
,
which
naturally
they
had
not
,
though
this
must
needs
bee
your
meaning
in
the
negative
part
of
the
assertion
.
But
as
touching
the
assertion
it self
,
there
is
no
question
but
every
naturall
man
,
hath
power
to
doe
more
then
hee
doth
,
in
the
way
of
actions
naturall
,
but
in
the
way
of
doing
ought
that
is
good
,
and
pleasing
in
the
sight
of
God
,
I
know
no
power
incident
to
a
naturall
man
:
for
as
much
as
the
Apostle
saith
,
They
that
are
in
the
flesh
cannot
please
God
.
Yet
I
confesse
according
as
the
world
accounts
morality
,
every
naturall
man
hath
power
to
doe
more
good
then
hee
doth
,
and
to
abstain
more
from
evill
then
hee
doth
,
that
is
,
hee
may
give
more
Almes
then
hee
doth
,
hee
may
bee
more
temperate
then
hee
is
:
but
whether
hee
doth
that
,
which
for
the
substance
of
the
action
is
accounted
good
;
or
abstaines
from
some
particular
evill
actions
;
yet
neither
the
one
nor
the
other
is
or
can
bee
performed
by
him
in
a
gracious
,
but
rather
in
an
ungracious
manner
;
and
whether
this
bee
accounted
,
a
seeking
after
the
Lord
,
and
that
to
finde
mercy
from
him
,
I
dare
appeale
to
your
own
judgement
;
yet
this
is
not
all
you
maintain
.
For
wheras
the
Lord
may
bee
sought
after
,
as
the
God
and
governour
of
nature
onely
;
you
further
say
in
the
next
page
,
that
there
is
a
sufficiency
of
power
in
the
means
,
to
lead
the
men
of
this
world
,
to
come
to
the
knowledge
of
God
,
and
to
grace
in
Christ
.
But
let
us
examine
the
places
of
Scripture
,
which
you
muster
up
in
great
abundance
.
The
first
is
out
of
Act.
17.
25
,
26
,
27.
There
wee
read
that
God
is
not
worshipped
with
mens
hands
,
as
though
hee
needed
any
thing
,
seeing
bee
giveth
to
all
,
life
and
breath
and
all
things
.
26.
And
hath
made
of
one
blood
all
mankinde
,
to
dwell
upon
all
the
face
of
the
earth
,
and
hath
assigned
the
seasons
which
were
ordained
before
,
and
the
bounds
of
their
habitation
.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
they
should
seek
the
Lord
,
if
so
hee
they
might
have
groped
after
him
and
found
him
,
though
doubtlesse
hee
bee
not
farre
from
every
one
of
us
.
28.
For
in
him
wee
live
and
move
,
&c.
This
seemes
to
bee
the
most
principall
place
whereon
you
insist
,
not
only
by
setting
it
in
the
first
place
,
but
in
as
much
as
you
deliver
your
opinion
,
in
the
phrase
of
seeking
the
Lord
,
here
alone
expressed
.
But
this
doth
nothing
serve
your
turn
.
For
first
,
here
is
no
mention
at
all
of
any
sufficiency
and
power
,
that
naturall
men
either
by
this
providence
of
God
,
or
otherwise
have
attained
unto
for
seeking
of
the
Lord
.
For
consider
I
pray
;
the
manifestation
of
Gods
grace
in
his
word
,
is
farre
more
able
to
inable
us
to
seek
the
Lord
,
then
the
manifestation
of
his
providence
in
his
works
;
yet
by
the
manifestation
of
his
grace
in
his
word
,
it
followeth
not
that
as
many
as
are
partakers
thereof
,
are
indued
with
power
of
seeking
the
Lord
in
such
sort
as
to
finde
mercy
from
him
.
I
confesse
that
to
seek
the
Lord
is
a
phrase
of
a
very
generall
signification
,
not
denoting
any
materiall
action
,
but
containing
onely
a
certain
denomination
,
which
may
passe
upon
many
materiall
actions
;
and
this
Discourse
of
yours
is
throughout
carryed
in
such
generalities
,
which
are
very
apt
to
deceive
.
For
in
genere
latent
multae
aequivocationes
.
And
for
a
man
to
rest
on
such
,
is
to
bee
in
love
with
his
own
errours
.
But
I
am
confident
it
is
onely
your
zeale
of
justifying
God
in
his
waies
against
the
imputation
cast
upon
him
by
flesh
and
blood
,
that
makes
you
take
hold
of
,
and
content
your self
with
such
generall
notions
,
I
should
think
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
seek
the
Lord
,
in
this
place
,
in
reference
to
Gods
workes
,
is
of
the
same
signification
in
the
generall
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
seek
the
Lord
,
in
reference
to
his
word
;
that
is
the
thing
,
not
whereunto
we
are
hereby
enabled
,
but
the
thing
whereof
wee
are
thereby
admonished
.
As
Verse
30.
it
is
said
,
Now
hee
admonisheth
every
man
,
every
where
to
repent
;
to
wit
,
by
the
preaching
of
his
Word
:
Hee
doth
not
say
,
Hee
doth
enable
every
man
,
every
where
to
repent
.
So
;
The
Heavens
declare
the
glory
of
God
,
and
the
Firmament
sheweth
his
handy-worke
:
And
that
which
may
bee
knowne
of
God
,
is
made
manifest
by
his
workes
.
Rom.
1.
And
hee
leaves
not
himselfe
without
witnesse
,
giving
rain
and
fruitfull
seasons
,
filling
our
hearts
with
food
and
gladnesse
.
And
so
here
,
Hee
hath
assigned
the
seasons
which
hee
ordained
before
,
and
the
bounds
of
their
habitations
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
seek
the
Lord
,
that
is
,
as
I
conceive
,
to
admonish
them
to
seek
the
Lord
:
forasmuch
,
as
though
the
invisible
things
of
God
,
are
said
to
be
manifested
by
his
workes
:
yet
it
is
in
such
a
manner
,
as
it
requires
study
and
deep
contemplation
,
to
attaine
to
these
invisible
things
of
God
,
in
the
most
indifferent
measure
:
But
say
,
wee
have
power
,
and
all
men
have
power
to
seek
the
Lord
,
that
is
,
to
search
out
those
invisible
things
of
God
,
which
are
made
manifest
by
his
Works
,
as
many
Naturalists
have
done
;
and
to
give
instance
:
As
Aristotle
hath
searched
after
an
Ens
primum
,
a
first
being
;
and
hath
found
out
immateriall
substances
,
and
amongst
them
a
first
mover
,
in
the
contemplation
of
whom
the
felicity
of
all
the
rest
consists
;
and
hath
delivered
strange
conclusions
concerning
his
Nature
:
Yet
I
deny
that
any
man
hath
power
naturall
,
so
to
seek
after
the
Lord
,
as
to
finde
mercy
from
him
.
To
this
purpose
it
is
not
enough
to
know
him
as
the
Authour
of
Nature
,
but
wee
must
take
forth
,
and
know
him
as
a
Redeemer
,
and
authour
of
Grace
.
For
I
presume
you
wil
not
say
that
Aristotle
after
his
most
studious
inquisitions
after
the
Lord
,
did
finde
mercy
from
him
.
Nay
,
this
great
searcher
into
the
secrets
of
Nature
,
denyed
his
Omnipotency
,
for
they
could
not
bee
drawn
to
beleeve
that
hee
was
able
to
produce
any
thing
out
of
nothing
,
this
was
the
generall
opinion
of
them
all
in
a
manner
.
Thence
hee
proceeded
to
deny
that
the
world
had
a
beginning
:
and
to
maintain
that
God
wrought
all
that
hee
wrought
by
necessity
of
nature
,
and
not
by
freedom
of
will
.
Yet
this
eternall
power
and
Godhead
they
did
acknowledge
,
and
that
hee
was
to
bee
worshipped
for
the
dignity
of
his
nature
.
But
not
either
out
of
feare
of
punishment
,
or
hope
of
reward
.
Such
notions
were
rather
popular
then
Scholasticall
,
a
manifest
evidence
that
the
world
was
brought
to
conceive
more
soberly
of
the
nature
of
God
,
by
instinct
of
Nature
,
then
by
discourse
of
reason
.
For
such
as
followed
discourse
of
reason
most
,
became
most
Atheisticall
as
touching
the
providence
of
God
;
yet
all
agreed
in
this
,
that
hee
was
incorruptible
,
which
was
sufficient
to
convict
them
of
impiety
,
in
changing
the
glory
of
the
uncorruptible
God
unto
the
similitude
of
the
Image
of
a
corruptible
man
,
and
of
birds
,
and
of
foure-footed
beasts
,
and
creeping
things
.
And
did
not
they
profit
best
in
the
Schoole
of
Nature
,
who
by
the
observation
of
providence
in
the
way
of
mercies
and
judgments
,
were
driven
to
acknowledge
an
unknown
God
,
and
to
erect
Altars
for
his
worship
?
And
as
for
seeking
of
the
Lord
,
so
as
to
finde
him
in
any
comfortable
manner
,
doth
not
the
Apostle
as
good
as
confesse
despaire
of
such
power
in
naturall
men
,
when
forthwith
hee
addeth
,
If
so
bee
they
might
have
groaped
after
him
,
and
found
him
,
though
doubtlesse
hee
bee
not
farre
from
every
one
of
us
,
for
in
him
wee
live
,
move
,
and
have
our
being
.
And
yet
as
for
the
Apostles
finding
of
him
in
this
place
,
I
should
rather
thinke
that
it
is
in
reference
to
the
apprehension
of
his
nature
(
as
the
Creator
of
all
)
rather
then
of
his
goodnesse
(
as
a
Redeemer
)
so
to
finde
mercy
from
him
though
you
seem
to
aime
at
this
interpretation
.
Your
second
place
is
out
of
Rom.
1.
19.
to
25.
That
which
may
bee
known
of
God
is
manifest
in
them
,
for
God
hath
shewed
it
unto
them
.
Where
?
In
his
works
,
as
it
followeth
.
For
the
invisible
things
of
him
,
that
is
,
his
eternall
power
and
God-head
,
are
seen
(
not
by
,
but
)
from
the
creation
of
the
world
,
being
considered
in
his
works
.
If
the
Apostle
had
here
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
seek
the
Lord
,
and
to
finde
mercy
from
him
,
it
had
beene
more
faire
for
your
purpose
.
But
the
Apostle
addes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
intent
that
they
should
bee
without
excuse
,
viz.
in
a
particular
case
,
to
wit
,
because
they
did
not
glorifie
God
as
God
,
but
turned
the
glory
of
the
incorruptible
God
into
the
similitude
of
the
Image
of
a
corruptible
man
,
and
of
birds
,
and
of
four-footed
beasts
,
and
of
creeping
things
.
Neither
do
wee
deny
but
men
have
power
to
discern
the
nature
of
God
,
to
bee
incorruptible
,
and
consequently
they
are
inexcusable
in
the
way
of
Idolatry
.
But
whereas
Idolatry
is
but
the
third
kinde
of
blasphemy
,
in
attributing
to
the
creature
,
that
which
belongs
to
God
himself
.
And
there
are
two
sorts
of
blasphemy
besides
this
:
One
in
attributing
to
God
that
which
doth
not
become
him
.
Another
in
denying
unto
God
that
which
doth
become
him
;
will
you
say
that
every
naturall
man
hath
power
to
discern
the
nature
of
God
in
such
sort
as
to
preserve
himself
from
blasphemy
every
way
?
The
third
place
is
out
of
Rom.
2.
4
,
5.
Despisest
thou
the
riches
of
his
bountifulnesse
,
and
patience
,
and
long
sufferance
,
not
knowing
that
the
bountifulnesse
of
God
leadeth
thee
to
repentance
?
5.
But
thou
after
thine
hardnesse
,
and
heart
that
cannot
repent
,
heapest
up
unto
thy self
,
as
a
treasure
,
wrath
against
the
day
of
wrath
.
Now
if
this
doth
imply
any
ability
in
man
of
seeking
the
Lord
,
and
finding
mercy
from
him
,
it
must
needs
bee
in
the
way
of
repentance
.
And
this
I
confesse
is
a
cleare
way
,
both
of
seeking
the
Lord
,
and
of
finding
mercy
from
him
.
But
dare
you
say
that
a
naturall
man
hath
power
to
repent
?
I
presume
you
will
not
,
unlesse
you
frame
repentance
after
such
a
notion
,
as
will
bee
found
to
bee
neither
seeking
of
the
Lord
,
nor
finding
mercy
from
him
.
And
you
your self
here
professe
,
that
God
deprives
them
of
those
drawing
and
effectuall
means
,
without
which
none
can
come
to
repentance
.
And
in
the
very
place
alledged
,
it
is
expressely
said
of
them
whom
God
is
said
to
lead
to
repentance
,
that
the
hardnesse
of
their
heart
is
such
,
that
they
cannot
repent
.
The
fourth
is
taken
out
of
Rom.
2.
14
,
15.
When
the
Gentiles
which
have
not
the
Law
,
doe
by
nature
the
things
contained
in
the
Law
,
they
having
not
the
Law
,
are
a
law
unto
themselves
,
which
shew
the
effect
of
the
Law
written
in
their
heart
,
their
conscience
also
bearing
witnesse
,
and
their
thoughts
accusing
one
another
,
or
excusing
.
I
wish
things
were
carryed
with
lesse
ostentation
,
and
with
more
judgement
,
then
to
alledge
Scriptures
,
and
put
the
Reader
upon
making
Arguments
for
them
thence
.
For
my
part
I
see
no
colour
in
all
this
,
to
justifie
any
power
and
sufficiency
in
a
Reprobate
to
seek
the
Lord
,
and
to
finde
mercy
from
him
:
though
I
make
no
question
,
but
they
have
power
to
abstain
from
many
things
prohibited
in
the
Law
of
God
,
and
to
doe
things
commanded
,
as
touching
the
substance
of
the
duty
commanded
,
or
the
action
forbidden
:
though
they
are
farre
enough
off
from
doing
it
for
Gods
sake
,
and
out
of
the
love
of
God
,
with
all
their
heart
,
and
with
all
their
soule
,
as
whom
they
knew
not
even
the
very
best
of
them
,
1
Cor.
1.
21.
1
Thess.
4.
5.
The
fifth
is
drawn
out
of
Luk.
16.
11
,
12.
If
yee
have
not
been
faithfull
in
the
wicked
riches
,
who
will
trust
you
in
the
true
treasures
?
And
if
you
have
not
been
faithfull
in
another
mans
goods
,
who
shall
give
you
that
which
is
your
own
?
Hence
you
seem
to
infer
,
that
carnall
men
,
naturall
men
,
have
power
and
ability
to
perform
faithfulnesse
in
the
administration
of
temporall
riches
:
and
you
might
proceed
further
to
inferre
,
that
by
performing
such
fidelity
,
which
is
in
their
power
to
perform
,
they
should
have
true
riches
,
and
such
as
should
never
bee
taken
from
them
.
And
what
is
to
maintain
that
God
doth
dispence
grace
according
to
works
,
if
this
bee
not
?
And
yet
this
latter
is
with
more
probability
inferred
then
the
former
.
For
certainly
God
doth
reward
faithfulnesse
in
little
,
with
the
bestowing
of
greater
gifts
,
as
Matth.
25.
21.
23.
But
albeit
they
that
are
unfaithfull
in
little
,
are
unworthy
to
have
greater
gifts
bestowed
upon
them
;
yet
herehence
it
doth
not
follow
,
that
meer
naturall
men
have
so
much
power
of
goodnesse
in
them
,
as
to
bee
faithfull
unto
God
in
the
use
of
those
naturall
gifts
which
God
hath
bestowed
upon
them
,
(
yet
in
spight
of
this
unworthinesse
,
which
God
findes
in
his
Elect
,
before
their
calling
,
hee
doth
neverthelesse
trust
them
with
true
riches
.
And
if
they
were
faithfull
therein
,
they
would
bee
found
faithfull
also
in
greater
things
.
For
ver.
10.
our
Saviour
professeth
,
That
hee
who
is
faithfull
in
the
least
,
is
also
faithfull
in
much
.
The
sixth
place
is
,
Act.
7.
51
,
52.
Yee
stiffe-necked
,
and
of
uncircumcised
hearts
and
eares
,
yee
have
alwayes
resisted
the
Holy
Ghost
.
52.
Which
of
the
Prophets
have
not
your
Fathers
persecuted
?
That
which
you
stick
upon
(
I
doubt
not
)
is
this
,
that
they
are
said
alway
to
have
resisted
the
Holy
Ghost
,
both
they
and
their
Fathers
.
Wee
deny
it
not
:
but
will
you
herehence
infer
that
they
had
power
and
ability
to
yeeld
to
the
Holy
Ghost
?
If
this
inference
like
you
,
then
you
may
bee
bold
to
inferre
in
like
manner
,
That
because
many
resist
the
Holy
Ghost
moving
them
to
faith
and
repentance
;
therefore
they
have
power
and
ability
to
yeeld
to
the
Holy
Ghost
in
this
also
,
that
is
,
to
beleeve
and
repent
.
Yet
your self
professe
in
this
very
Section
,
that
God
deprives
them
of
those
drawing
and
effectuall
means
,
without
which
none
can
come
,
to
wit
,
to
the
Lord
,
and
finde
mercy
from
him
;
which
yet
undoubtedly
they
should
do
,
did
they
beleeve
and
repent
.
Yet
I
deny
not
,
but
they
might
have
abstained
from
persecuting
the
Prophets
;
but
I
deny
that
it
was
in
the
power
of
any
of
them
(
being
but
naturall
men
)
to
abstaine
from
it
in
a
gratious
manner
,
and
acceptable
in
the
sight
of
God
.
And
so
long
as
they
did
not
abstain
so
,
is
it
fit
to
call
it
a
seeking
after
the
Lord
,
or
finding
of
mercy
from
him
?
I
presume
you
will
not
deny
but
that
many
a
Jew
in
the
Apostles
daies
were
free
from
faction
,
contenting
himself
to
enjoy
his
own
course
quietly
and
peaceably
,
was
yet
further
off
from
grace
then
Paul
that
persecuted
the
Church
;
God
calling
him
in
the
midst
of
his
furious
pursuite
,
and
not
calling
others
though
farre
more
peaceably
disposed
toward
the
Church
of
God
then
Saul
.
The
seventh
place
alledged
is
Act.
13.
46.
Then
Paul
and
Barnabas
spake
boldly
,
and
said
,
It
was
necessary
that
the
Word
should
first
have
been
spoken
unto
you
,
but
seeing
you
put
it
from
you
,
and
judge
your selves
unworthy
of
everlasting
life
,
wee
turn
unto
the
Gentiles
.
Hence
you
inferre
that
these
Jewes
were
inabled
to
doe
more
then
they
did
in
seeking
the
Lord
,
and
finding
mercy
from
him
.
But
I
would
gladly
know
wherein
that
seeking
of
the
Lord
consists
?
Had
they
not
railed
against
Paul
,
(
as
I
confesse
they
had
power
to
spare
that
)
had
they
not
contraryed
him
,
nor
spoken
against
those
things
which
were
spoken
by
him
,
as
I
confesse
they
might
have
held
their
tongue
;
had
this
been
to
seek
the
Lord
more
then
they
did
?
or
in
better
manner
then
they
did
?
I
think
not
:
for
they
might
have
contained
themselves
from
all
this
,
nay
,
they
might
have
pretended
some
propensions
to
imbrace
the
Gospel
,
which
yet
had
it
been
performed
in
hypocrisie
,
it
had
nothing
commended
them
in
the
sight
of
God
.
As
Diasius
,
when
hee
could
not
prevaile
with
his
brother
to
draw
him
back
to
Popery
,
pretended
some
propension
in
himself
to
hearken
unto
him
;
but
wee
know
what
the
issue
was
,
even
to
slit
his
head
,
as
the
issue
of
Judas
his
following
Christ
was
to
betray
him
.
I
think
they
that
deale
so
,
and
through
zeale
persecute
the
Church
,
as
Soul
did
,
are
nothing
further
off
from
seeking
the
Lord
and
finding
mercy
from
him
then
the
other
.
These
did
manifest
themselves
unworthy
of
eternall
life
;
doe
not
all
so
,
who
stumble
at
the
Word
of
God
,
and
refuse
to
hearken
to
it
?
For
this
is
the
condemnation
of
the
world
,
Light
is
come
into
the
world
,
and
men
loved
darknesse
rather
then
light
,
because
their
deeds
were
evill
,
Joh.
3.
16.
Will
you
therehence
inferre
,
that
all
such
are
inabled
to
obey
it
,
which
is
as
much
to
say
,
as
that
they
are
inabled
to
beleeve
and
repent
?
The
eighth
is
out
of
Mat.
23.
37
,
38.
How
often
would
I
have
gathered
thy
children
together
,
as
the
hen
gathereth
her
chickens
under
her
wings
,
and
yee
would
not
?
Behold
your
habitation
is
left
unto
you
desolate
,
&c.
What
I
pray
you
,
is
to
bee
gathered
under
his
wings
?
can
it
bee
lesse
then
to
come
unto
him
?
nay
,
is
it
not
to
bee
healed
by
him
?
since
as
your selfe
observe
,
healing
was
under
his
wings
:
and
if
so
,
to
come
to
Christ
,
is
to
bee
healed
by
him
:
can
it
bee
any
thing
lesse
,
then
to
beleeve
and
repent
?
And
will
you
herehence
inferre
that
they
had
power
thus
to
come
under
his
wings
,
and
consequently
to
beleeve
and
repent
?
And
yet
in
this
very
place
you
professe
that
as
touching
all
others
except
the
Elect
,
God
deprives
them
of
those
drawing
and
effectuall
means
,
without
which
none
can
come
to
Faith
and
Repentance
.
Nay
,
whatsoever
it
bee
,
that
lies
in
their
power
to
perform
besides
,
by
the
performing
of
it
,
doe
they
come
any
whit
neerer
to
the
participation
of
Grace
?
I
do
not
finde
you
adventure
to
professe
so
much
,
for
feare
of
falling
into
that
which
you
call
ungracious
Pelagianisme
.
The
ninth
is
Luk.
19.
41
,
42.
Which
is
of
the
same
nature
,
and
of
no
greater
force
then
the
former
,
Oh
that
thou
hadst
even
known
at
the
least
in
this
thy
day
those
things
which
belong
unto
thy
peace
;
but
now
are
they
hid
from
thine
eyes
.
For
the
daies
shall
come
upon
thee
when
thy
enemies
shall
cast
a
trench
about
thee
,
and
make
thee
even
with
the
ground
,
because
thou
knewest
not
the
season
of
thy
visitation
.
To
know
,
in
Scripture
phrase
is
of
a
complicate
notion
and
signifyeth
knowledge
joyned
with
congruous
affections
:
and
thus
to
know
the
things
that
belong
unto
our
peace
,
is
so
to
know
,
as
therewithall
to
imbrace
them
;
and
to
know
the
time
of
our
visitation
,
is
so
to
know
,
as
to
accommodate
our selves
thereto
in
agreeable
conversation
,
as
Jer.
8.
7.
The
Stork
in
the
aire
is
said
to
know
her
appointed
times
,
and
the
Turtle
,
and
the
Crane
,
and
the
Swallow
(
are
said
)
to
observe
the
time
of
their
comming
.
That
is
,
so
to
know
it
,
as
accordingly
to
come
:
so
to
know
the
time
of
our
visitation
,
is
so
to
know
it
,
as
accordingly
to
come
unto
God
when
hee
visites
us
,
and
according
as
his
Visitation
requires
of
us
.
Now
will
you
herehence
inferre
,
that
they
were
inabled
to
perform
all
this
,
and
so
to
seek
the
Lord
?
I
appeale
to
your
own
conscience
,
whether
it
might
not
bee
as
justly
said
of
them
,
as
Moses
said
of
the
children
of
Israel
in
the
wildernesse
,
Deut.
29.
4.
The
Lord
hath
not
given
you
an
heart
to
perceive
,
and
eyes
to
see
,
and
eares
to
heare
,
unto
this
day
.
Nay
,
doth
not
our
Saviour
himself
say
as
much
of
these
Jews
,
Joh.
12.
39.
Therefore
they
could
not
beleeve
,
because
that
Esaias
saith
again
.
40.
Hee
hath
blinded
their
eyes
and
hardned
their
hearts
,
that
they
should
not
see
with
their
eyes
,
and
understand
with
their
hearts
,
and
should
bee
converted
,
and
I
should
heale
them
.
Neither
will
it
follow
hereupon
that
they
are
excusable
so
much
the
more
,
although
this
is
a
very
plausible
inference
,
for
our
Saviour
professeth
(
notwithstanding
this
)
that
they
had
no
cloak
for
their
sins
,
Joh.
15.
22.
And
indeed
onely
such
an
inability
doth
excuse
,
as
hereby
a
man
is
unable
to
doe
that
which
hee
fain
would
do●●
As
for
the
doing
of
that
they
did
in
resisting
the
Gospel
,
they
had
rather
too
much
will
therein
then
too
little
,
and
that
through
the
want
of
grace
.
For
as
Austin
wisely
observes
:
Libertas
sine
gratia
non
est
libertas
,
sed
contumacia
.
Liberty
without
grace
,
is
not
liberty
,
but
wilfulnesse
.
The
tenth
is
,
Ezek.
24.
13.
Because
I
would
have
purged
thee
,
and
thou
wast
not
purged
,
thou
shalt
not
bee
purged
from
thy
filthinesse
,
till
I
have
caused
my
wrath
to
light
upon
thee
.
I
should
think
this
were
spoken
of
Gods
Elect
,
not
so
much
by
observing
that
phrase
,
till
I
have
caused
my
wrath
to
light
upon
thee
,
but
chiefly
by
comparing
it
with
Ezek.
22.
10.
I
will
scatter
thee
among
the
heathen
,
and
disperse
thee
in
the
Countries
,
and
will
cause
thy
filthinesse
to
depart
from
thee
.
It
may
have
place
,
not
onely
of
the
Elect
,
but
of
the
regenerate
also
,
for
even
them
sometimes
God
doth
cause
to
erre
from
his
wayes
,
and
harden
their
hearts
against
his
feare
.
Which
though
they
have
power
to
repent
,
yet
upon
supposition
of
obduration
,
and
so
long
as
that
continues
,
it
may
bee
said
that
they
cannot
repent
.
How
much
more
may
it
bee
verifyed
of
naturall
men
,
in
the
state
of
unregeneracy
,
that
they
cannot
repent
?
And
shall
this
any
way
hinder
the
course
of
Gods
judgements
against
them
for
their
sins
unrepented
of
,
because
without
grace
it
is
not
in
their
power
to
purge
themselves
from
their
sins
by
repentance
?
I
deny
not
but
they
have
power
to
performe
feigned
repentance
,
as
Jer.
3.
10.
And
shall
feigned
repentance
(
think
you
)
bee
of
force
to
keep
off
the
judgments
of
God
?
or
if
Gods
judgements
shall
have
their
course
,
except
they
bee
prevented
by
unfeigned
repentance
,
will
it
herehence
follow
that
naturall
men
are
inabled
to
perform
unfeigned
repentance
?
The
eleventh
is
Prov.
1.
20.
to
30.
Wisdome
cryeth
,
&c.
20
How
long
will
yee
love
foolishnesse
?
ver.
22.
Turn
you
at
my
correction
,
ver.
23.
Because
I
have
called
and
yee
have
refused
,
&c.
ver.
24.
I
will
also
laugh
at
your
destruction
,
ver.
28.
Will
you
herehence
infer
that
they
were
enabled
to
turn
,
to
hearken
to
wisdoms
voyce
,
and
think
to
put
a
difference
betwixt
your
opinion
,
and
that
of
the
Pelagians
of
old
,
by
saying
that
though
naturall
men
have
not
power
to
beleeve
and
repent
,
yet
they
are
inabled
to
doe
more
good
then
they
doe
,
in
the
way
of
seeking
the
Lord
and
finding
mercy
from
him
?
and
pin
upon
every
place
you
alledge
,
such
a
distinction
as
this
,
which
you
no
where
manifest
sufficiently
to
understand
your selfe
,
as
touching
the
latter
part
of
it
;
So
loath
you
are
to
shew
what
are
the
particulars
of
seeking
the
Lord
,
they
doe
attain
to
,
and
to
what
particulars
further
they
might
attain
,
and
of
what
particulars
they
must
necessarily
fall
short
,
for
want
of
certain
helps
.
Might
you
not
as
well
infer
,
that
it
is
in
the
power
of
man
to
make
him
a
new
heart
,
because
God
cals
upon
him
to
make
him
a
new
heart
?
Austin
was
wont
to
say
and
advise
rather
in
this
manner
.
In
praecepto
cognosce
quid
debe
as
habere
,
in
correptione
cognosce
tuo
te
vitio
non
habere
,
in
oratione
cognosce
unde
possis
habere
.
In
Gods
precept
know
what
you
ought
to
have
,
in
his
rebuke
take
notice
that
through
your
fault
you
have
it
not
,
in
prayer
know
whence
you
may
have
it
.
The
twelfth
is
out
of
2
Chron.
36.
15
,
16.
And
the
Lord
God
of
their
fathers
sent
unto
them
by
his
Messengers
,
rising
early
and
sending
,
for
hee
had
compassion
on
his
people
,
and
on
his
habitation
.
16.
But
they
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
untill
the
wrath
of
God
rose
against
his
people
,
and
till
there
was
no
remedy
.
I
doe
not
deny
but
that
it
was
in
their
power
not
to
misuse
the
Prophets
,
not
to
mock
his
Messengers
,
but
doe
you
not
think
,
that
amongst
these
naughty
figges
,
some
were
nothing
so
bad
,
and
yet
did
not
the
wrath
of
God
come
upon
them
as
well
as
upon
others
.
Again
,
consider
,
what
of
all
this
;
yet
if
they
had
repented
,
had
not
their
foulest
sins
hereupon
been
done
away
?
so
that
for
want
of
repentance
,
the
wrath
of
God
brake
forth
against
them
.
Now
why
doe
you
not
as
well
infer
herehence
,
that
they
had
power
to
repent
,
and
so
to
seek
after
the
Lord
,
and
find
mercy
from
him
?
Thirdly
,
was
it
not
enough
to
bring
the
wrath
of
God
upon
them
,
to
bee
found
guilty
of
despising
his
words
,
and
hath
any
naturall
man
power
to
keep
himself
from
this
sin
?
Is
there
any
greater
despising
of
them
,
then
to
esteem
so
basely
of
them
,
as
to
account
them
no
better
then
foolishnesse
?
Now
is
any
naturall
man
free
from
this
?
Doth
not
the
Holy
Ghost
tell
us
,
1
Cor.
2.
14.
The
naturall
man
perceives
not
the
things
of
God
,
for
they
are
foolishnesse
unto
him
?
But
by
the
way
I
observe
,
wee
little
agree
in
the
notion
of
free
will
;
which
(
if
I
bee
not
deceived
)
was
never
accounted
by
the
Learned
,
to
consist
in
ought
other
then
in
election
of
means
.
As
for
the
end
,
according
to
the
habituall
disposition
of
the
heart
and
will
,
a
man
is
necessarily
carryed
to
the
affection
of
an
agreeable
end
,
agreeable
,
I
say
,
to
his
own
disposition
.
Whence
it
followeth
,
that
albeit
it
bee
in
the
power
of
grace
alone
,
to
change
the
heart
and
renew
the
will
,
yet
whatsoever
the
unregenerate
either
doe
or
refuse
to
doe
,
they
carry
themselves
herein
freely
,
in
as
much
as
they
proceed
herein
with
choyce
in
respect
of
their
own
ends
.
I
come
to
the
thirteenth
out
of
Hos.
11.
4.
I
led
them
with
cords
of
a
man
,
and
with
bands
of
love
,
and
I
was
to
them
as
hee
that
taketh
away
the
yoke
from
their
jawes
,
and
I
laid
their
meate
unto
them
.
Was
not
such
like
the
Lords
dealing
with
the
children
of
Israel
,
when
hee
took
them
by
the
hand
to
bring
them
out
of
the
Land
of
Egypt
?
Did
hee
not
leade
them
with
the
cords
of
Love
?
did
hee
not
take
off
the
yoke
from
their
jaws
?
did
hee
not
lay
Manna
before
them
?
yet
of
them
doth
Moses
professe
,
that
notwithstanding
all
this
;
God
gave
them
not
an
heart
to
perceive
,
nor
eyes
to
see
,
nor
eares
to
beare
unto
that
day
.
And
in
this
Text
alledged
,
what
colour
is
there
to
justify
this
your
distinction
;
namely
,
that
albeit
God
deprives
Reprobates
of
those
drawing
and
effectuall
means
,
without
which
none
can
come
to
faith
and
repentance
,
yet
they
are
inabled
by
him
to
doe
much
more
then
they
doe
,
in
seeking
after
the
Lord
,
and
finding
mercy
from
him
.
The
fourteenth
is
out
of
Esa.
5.
3
,
4
,
5.
Judge
I
pray
you
between
mee
and
my
vineyard
.
4.
What
could
I
have
done
more
to
my
Vineyard
,
that
I
have
not
done
unto
it
?
why
have
I
looked
that
it
should
bring
forth
grapes
,
and
it
brought
forth
wilde
grapes
?
5.
And
now
I
will
tell
you
what
I
will
doe
to
my
vineyard
.
I
conceive
herein
you
may
devise
a
treble
ground
to
build
upon
.
I
could
wish
your self
had
dealt
plainely
,
and
argued
herehence
,
the
justification
of
your
premised
distinction
.
It
might
have
saved
your
Reader
a
great
deale
of
paines
,
whereas
now
by
the
manner
of
your
Discourse
,
hee
is
driven
as
well
to
argue
for
you
,
as
to
answer
for
himself
,
that
hee
may
keep
himself
from
being
overtaken
with
errour
upon
a
generall
consideration
ere
hee
is
aware
.
The
first
ground
may
bee
,
that
God
seems
to
professe
,
that
hee
had
done
what
hee
could
doe
;
now
undoubtedly
hee
could
give
them
power
to
doe
more
good
then
they
did
,
in
the
way
of
seeking
the
Lord
,
which
is
the
thing
that
you
affirm
,
and
therefore
hee
did
give
this
power
:
but
say
I
,
God
could
give
means
also
to
draw
effectually
unto
repentance
;
and
consequently
hee
did
draw
them
hereunto
,
which
is
the
thing
that
your self
deny
,
and
the
Text
it self
also
,
for
instead
of
sweet
grapes
,
they
brought
forth
wilde
grapes
.
Secondly
,
you
may
ground
upon
this
,
that
God
expected
they
should
bring
forth
sweet
grapes
,
and
upon
such
grounds
you
usually
make
Collections
,
and
herehence
you
may
infer
,
that
therefore
they
had
power
to
bring
forth
sweet
grapes
.
But
this
consequent
is
untrue
by
your
opinion
;
for
sweet
grapes
must
needs
bee
gratefull
unto
God
,
and
no
lesse
then
Faith
and
Repentance
.
But
you
confesse
that
God
deprives
them
of
such
drawing
and
effectuall
means
without
which
none
can
come
,
and
with
which
none
ever
failed
to
come
to
faith
and
repentance
.
The
third
ground
may
bee
Gods
resolution
to
lay
his
vineyard
waste
.
And
thence
you
may
infer
that
they
had
power
to
avoid
such
sins
as
were
the
causes
thereof
.
But
consider
,
I
pray
you
,
is
it
not
just
with
God
to
damne
the
world
for
infidelity
and
impenitency
,
and
will
you
herehence
infer
that
it
was
in
their
power
to
beleeve
and
repent
?
I
presume
you
will
not
.
The
fifteenth
is
Job
33.
14.
to
the
18.
there
wee
read
that
God
speaketh
once
and
twice
,
and
one
seeth
it
not
,
even
in
dreams
and
visions
of
the
night
.
15.
When
this
will
not
serve
the
turn
,
hee
opens
the
eares
of
man
,
even
by
the
corrections
which
hee
hath
sealed
,
ver.
16.
and
that
which
God
aimes
at
in
this
is
,
That
hee
might
cause
man
to
turn
away
from
his
enterprise
,
and
that
hee
might
hide
the
pride
of
man
,
ver.
17.
and
keepe
back
his
soule
from
the
pit
,
and
that
his
life
should
not
passe
by
the
Sword
,
ver.
18.
All
this
represents
the
power
of
Gods
grace
in
overcomming
the
hardnesse
of
mans
heart
,
together
with
the
wisdome
of
God
,
proceeding
various
wayes
to
the
same
end
,
an
instance
whereof
wee
have
in
Manasses
.
But
as
for
any
power
in
man
to
doe
any
more
good
then
hee
doth
in
seeking
after
the
Lord
,
here
is
not
the
least
indication
,
much
lesse
to
justifie
the
distinction
here
devised
by
you
.
I
come
to
the
last
,
taken
out
of
Joh.
16.
8
,
9.
And
when
hee
is
come
hee
will
reprove
the
world
of
sin
,
because
they
beleeved
not
in
mee
.
It
seems
you
insist
onely
upon
the
latter
,
in
as
much
as
the
allegation
reacheth
no
further
.
The
other
parts
being
explicated
in
the
Verses
following
.
Cannot
Christ
reprove
the
world
of
infidelity
,
for
not
beleeving
in
him
,
unlesse
thereby
bee
acknowledged
a
power
in
a
carnall
man
to
doe
more
good
then
hee
doth
,
in
the
way
of
seeking
the
Lord
?
Surely
,
if
any
power
in
man
hereto
is
to
bee
acknowledged
,
it
must
bee
a
power
to
beleeve
in
Christ
;
seeing
infidelity
is
the
sin
whereof
the
world
shall
bee
reproved
by
Christ
;
and
not
the
sin
of
not
doing
the
good
they
could
in
the
way
of
seeking
the
Lord
.
But
your self
acknowledge
in
this
section
that
God
deprives
them
of
those
drawing
and
effectuall
means
without
which
none
can
come
to
Faith
and
Repentance
.
Much
lesse
doth
it
prove
your
present
distinction
,
namely
,
that
albeit
God
deprives
them
of
such
means
,
without
which
none
can
come
to
Faith
and
Repentance
;
yet
they
are
inabled
to
doe
more
good
then
they
doe
,
in
the
way
of
seeking
the
Lord
.
Means
of
the
knowledge
of
God
,
wee
confesse
to
bee
partly
the
administration
of
his
providence
in
his
works
,
which
is
the
book
of
his
creatures
;
and
there
was
a
time
when
God
did
teach
the
world
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
Works
,
as
Chrysostome
observeth
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
Writings
,
and
partly
by
the
revelation
of
his
word
in
the
Scriptures
.
And
one
of
these
meanes
ever
was
and
is
afforded
unto
all
.
But
whereas
you
say
God
affords
them
to
this
end
to
lead
them
to
salvation
and
repentance
.
Here
is
first
an
incongruity
,
which
you
are
content
to
swallow
,
to
hold
up
your
opinion
.
For
in
truth
the
administration
of
Gods
Providence
in
his
works
,
and
the
revelation
of
himself
in
his
word
,
is
the
very
leading
of
them
to
that
whereunto
hee
leads
them
,
to
wit
,
by
admonition
.
And
as
it
is
absurd
to
say
that
God
doth
admonish
men
to
the
end
hee
may
admonish
them
:
so
is
it
no
lesse
absurd
to
say
,
that
hee
doth
lead
them
,
to
the
end
hee
may
lead
them
.
As
for
the
things
whereof
hee
doth
admonish
them
repentance
and
salvation
are
ill
matched
.
And
even
such
an
incongruity
doth
serve
your
turn
,
to
blear
both
your
own
eyes
and
others
also
.
If
these
were
the
things
God
leads
men
to
by
his
works
,
and
word
,
it
were
but
in
this
manner
,
hee
leads
them
to
repentance
that
they
may
bee
saved
.
As
for
repentance
it self
,
admonition
hereof
the
Apostle
doth
so
manifestly
attribute
in
such
sort
unto
the
ministry
of
his
word
as
withall
hee
derogates
it
from
the
bare
administration
of
his
providence
in
his
works
,
Act.
17.
30.
And
the
time
of
this
ignorance
God
regarded
not
,
but
now
hee
admonisheth
all
men
every
where
to
repent
;
manifestly
giving
to
understand
that
the
Gentiles
were
not
admonished
till
now
.
In
the
time
of
extraordinary
affliction
,
brought
upon
them
by
the
administration
of
Gods
providence
in
his
works
,
men
may
bee
stricken
with
feares
that
they
have
provoked
a
divine
providence
,
and
hereupon
they
may
bee
stirred
up
to
take
a
course
to
pacifie
the
wrath
of
God
according
to
that
counsell
.
Non
te
nullius
exercent
numinis
irae
,
&c.
therefore
faciles
venerare
Napaeas
:
namque
dabunt
veniam
votis
irasque
remittent
.
But
when
they
neither
know
God
whom
they
have
offended
;
nor
the
sidne
whereby
they
have
provoked
him
,
nor
the
right
way
to
pacifie
him
;
(
as
a
Jew
sometimes
being
taken
in
a
foule
fact
of
collusion
,
with
the
place
where
hee
had
been
kindly
intreated
,
and
desiring
to
make
remonstrance
of
his
repentance
,
out
of
his
familiarity
with
mee
,
came
to
mee
privatly
,
and
inquired
of
mee
what
it
was
to
repent
,
for
saith
hee
,
I
doe
fast
and
macerate
my
body
.
)
This
manner
of
admonition
deserves
not
to
bee
called
an
admonition
to
repentance
.
In
such
a
case
the
Athenians
were
sometimes
brought
about
to
erect
an
Altar
to
an
unknown
God
;
as
much
as
to
say
,
to
pacifie
they
knew
not
whom
,
nor
how
,
nor
for
what
.
It
is
true
,
God
is
said
Rom.
1.
19.
to
manifest
to
the
Gentiles
that
which
may
bee
known
of
him
,
by
his
works
.
Yet
not
all
that
may
bee
known
of
him
;
for
even
the
wisdome
of
the
world
,
after
all
their
paines
and
studious
courses
,
are
said
not
to
have
known
God
,
no
not
in
the
wisdome
of
God
,
1
Cor.
1.
21.
But
his
eternall
power
and
God-head
is
generally
made
known
to
the
world
,
sufficiently
to
convict
them
of
Idolatry
:
●nd
the
Apostle
delivers
no
more
in
that
place
.
I
hope
wee
Christians
by
the
help
of
Gods
Word
,
are
now
adaies
brought
to
such
a
measure
of
understanding
of
God
by
his
workes
,
that
wee
are
able
even
by
discourse
of
reason
to
prove
many
a
faire
attribute
of
God
,
which
the
greatest
Philosophers
were
ignorant
of
,
though
some
things
are
found
in
them
concerning
the
nature
of
God
,
which
wee
cannot
read
without
admiration
.
You
adde
also
that
God
hath
made
manifest
that
which
may
bee
known
of
him
by
his
Law
(
also
)
writen
in
their
hearts
.
These
you
couple
together
,
though
little
or
nothing
Homogeneall
.
The
Law
of
God
writen
in
our
hearts
,
is
concerning
mans
duty
,
no
part
whereof
is
contained
in
his
Works
.
His
eternall
power
and
God-head
the
Apostle
tels
us
is
made
manifest
by
his
works
,
no
such
content
doth
hee
make
of
the
Law
writen
in
our
hearts
,
Rom.
2.
14.
but
when
you
say
this
is
done
to
this
end
to
move
them
to
seek
after
the
Lord
,
you
fall
upon
the
incongruity
formerly
spoken
of
.
For
the
very
administration
of
Gods
providence
,
is
the
moving
of
them
to
seek
after
the
Lord
.
I
say
the
administration
of
Gods
providence
in
his
works
,
moves
men
,
as
the
Apostle
signifies
,
to
seek
after
the
Lord
.
The
Apostle
no
where
refers
this
to
the
Law
writen
in
mens
hearts
;
but
you
put
all
together
,
and
that
for
a
speciall
purpose
as
it
But
with
this
difference
;
some
affect
those
opinions
,
which
are
most
fit
to
humour
flesh
and
blood
:
but
your
aime
(
I
am
perswaded
)
is
onely
to
take
a
fit
course
to
justifie
God
in
his
proceedings
.
Only
you
may
bee
pleased
to
remember
,
that
it
is
nothing
fit
,
wee
should
lie
for
God
,
as
man
doth
for
man
,
to
gratifie
him
.
As
for
the
other
end
here
specified
,
of
Leading
to
Repentance
;
this
is
neither
appliable
to
that
course
of
Gods
providence
,
mentioned
Act.
17.
which
is
admonishing
to
seek
the
Lord
,
nor
to
that
,
Rom.
2.
14
,
15.
but
to
a
course
different
from
both
,
namely
,
the
consideration
of
Gods
patience
and
long-suffering
,
which
yet
without
Gods
word
to
inform
us
better
,
is
far
more
fit
to
harden
mens
hearts
in
their
sinfull
courses
,
then
to
bring
them
to
repentance
.
Which
is
a
good
reason
to
perswade
,
that
in
this
second
Chapter
to
the
Romans
,
the
Apostle
makes
a
transition
from
the
Gentiles
to
the
Jews
,
from
them
which
were
nurtured
and
disciplined
onely
by
Gods
works
,
to
them
which
were
nurtured
also
by
the
Ministery
of
his
word
.
That
in
Job
33.
17.
29.
of
with-drawing
men
from
their
courses
,
healing
their
pride
,
and
saving
their
soules
from
the
pit
;
You
doe
not
well
to
confound
the
courses
taken
for
this
there
mentioned
,
with
the
bare
administration
of
Gods
providence
in
his
works
,
or
the
writing
of
his
Law
in
mens
hearts
,
after
a
naturall
manner
.
For
the
courses
there
mentioned
by
dreams
and
visions
,
and
by
an
interpreter
,
were
in
those
dayes
the
onely
meanes
of
grace
.
And
then
Elihu
speaks
of
Gods
effectuall
working
of
these
gracious
operations
:
to
wit
,
In
withdrawing
men
from
their
sinfull
courses
,
to
heale
their
pride
,
and
save
their
soules
from
the
pit
.
And
wee
can
willingly
grant
,
that
God
did
intend
that
which
hee
would
effectually
bring
to
passe
.
But
to
say
that
God
doth
intend
and
will
,
that
such
a
thing
should
come
to
passe
,
which
never
comes
to
passe
,
this
wee
take
to
bee
a
most
indecent
assertion
,
and
spoiles
God
of
his
omnipotency
,
and
plainly
contradictious
to
that
which
your self
here
professe
,
in
saying
that
God
deprives
the
men
of
this
world
,
of
those
drawing
and
effectuall
means
,
without
which
none
can
come
to
Faith
and
Repentance
.
And
with
what
sobriety
can
it
bee
affirmed
,
that
God
wills
their
repentance
and
salvation
,
whom
hee
deprives
of
those
means
,
without
which
none
can
repent
,
that
hee
may
bee
saved
?
Yet
for
the
making
good
of
your
assertion
,
I
have
often
devised
a
commodious
interpretation
of
your
words
,
which
you
doe
not
,
as
namely
thus
;
God
useth
such
or
such
means
to
withdraw
men
from
their
course
,
to
heal
their
pride
,
to
save
them
from
the
pit
.
That
is
,
to
admonish
them
of
their
duty
in
turning
from
their
wicked
wayes
,
and
humbling
themselves
,
that
they
may
bee
saved
.
And
accordingly
God
may
be
said
to
will
it
,
with
will
of
precept
,
not
of
purpose
,
Voluntate
praecepti
,
non
propositi
;
untill
withall
hee
doth
effect
it
,
by
giving
those
drawing
and
effectuall
meanes
,
without
which
none
can
repent
.
Or
lastly
,
God
may
bee
said
,
by
using
such
courses
to
intend
,
that
they
should
repent
,
and
so
bee
saved
,
that
is
,
that
they
should
(
Ex
officio
,
not
de
facto
)
repent
,
that
they
might
bee
saved
.
Thus
to
the
Israelites
hee
did
,
and
to
his
Church
turn
us
,
Prov.
1.
23.
or
to
gather
us
,
Mat.
23
27.
or
to
convince
us
,
Joh.
16.
8
,
9.
are
not
of
themselves
(
as
you
know
)
effectuall
to
the
conversion
of
any
;
though
they
are
called
in
Scripture
phrase
,
the
drawing
of
us
with
the
cords
of
a
man
,
and
with
the
bonds
of
love
,
Hose
.
11.
4.
And
the
dressing
of
us
,
Esa.
5.
4.
And
your selfe
professe
,
that
unlesse
God
use
those
drawing
and
effectuall
means
,
no
man
can
convert
,
no
man
can
beleeve
and
repent
.
Secondly
,
when
you
say
,
that
the
means
which
God
useth
for
these
ends
,
are
in
some
measure
sufficient
(
if
they
bee
not
hindred
by
men
)
to
bring
them
to
the
attainment
of
these
things
.
This
is
worse
then
ought
you
have
delivered
hitherto
;
yet
you
are
to
bee
commended
for
dealing
so
plainly
as
you
doe
in
this
place
,
and
no
where
else
for
ought
I
have
found
.
But
the
more
plainly
you
deale
,
the
more
foule
doth
your
opinion
appeare
.
I
should
with
a
distinction
,
willingly
confesse
that
the
means
God
useth
are
sufficient
,
to
wit
,
in
the
way
of
instruction
and
admonition
,
so
farre
forth
as
God
will
have
them
(
towards
whom
they
are
used
)
to
bee
instructed
and
admonished
:
But
this
kinde
of
sufficiency
doth
not
depend
on
man
,
as
if
hee
could
hinder
it
.
Whether
they
will
receive
any
instruction
or
no
,
the
means
are
never
a
whit
lesse
or
more
sufficient
in
the
way
of
instruction
.
And
indeed
outward
means
tend
no
further
,
then
to
such
like
operations
as
thus
,
(
to
wit
)
instruction
,
admonition
,
correption
.
But
when
you
make
the
sufficiency
of
the
means
to
depend
on
mans
will
,
so
as
to
bee
hindred
thereby
,
this
must
needs
bee
delivered
of
sufficiency
in
respect
of
conversion
,
of
bringing
men
unto
faith
and
repentance
.
And
withall
this
is
further
to
imply
,
that
it
is
in
the
power
of
man
by
these
means
to
bee
converted
unto
God
to
beleeve
and
repent
:
which
is
a
more
foule
tenet
,
then
any
you
have
delivered
yet
,
though
little
truth
hitherto
have
I
found
in
this
Discourse
throughout
,
saving
in
things
merely
delivered
to
no
purpose
.
And
withall
it
is
plainly
contradictious
to
that
which
here
you
expressely
professe
,
namely
,
that
no
man
can
beleeve
and
repent
without
some
drawing
and
effectuall
means
,
which
are
far
different
from
the
means
here
spoken
of
.
For
the
meanes
here
spoken
of
,
are
such
as
hee
affords
to
Reprobates
:
but
those
drawing
and
effectuall
means
,
which
hee
affords
onely
to
his
Elect
,
as
your selfe
doe
acknowledge
;
wee
are
so
farre
from
denying
them
to
bee
sufficient
to
the
ends
whereto
hee
intends
them
,
as
that
wee
willingly
professe
,
they
are
all
effectuall
(
in
their
kinde
)
unto
the
ends
,
whereto
hee
intends
them
.
As
for
example
,
if
God
intends
them
for
the
converting
of
some
unto
God
,
all
such
shall
certainly
bee
converted
;
if
only
to
the
taking
away
of
excuse
from
others
,
they
shall
bee
effectuall
to
the
removing
of
excuse
;
if
to
the
bringing
of
some
ad
exteriorem
vitae
emendationem
,
to
an
outward
amendment
of
life
and
no
further
,
they
shall
bee
effectuall
to
that
also
and
no
further
.
And
therefore
wee
doe
nothing
derogate
from
the
wisdome
of
God
,
but
look
you
well
unto
it
,
that
you
doe
not
derogate
from
Gods
omnipotency
whilest
you
maintain
that
some
things
are
intended
by
God
,
which
are
never
brought
to
passe
,
and
that
because
the
will
of
man
forsooth
stands
in
resistance
unto
Gods
intention
.
Directly
contrary
to
the
Discourse
of
Austin
,
Enchir.
cap.
96.
whose
words
are
these
,
Deo
proculdubio
,
quam
facile
est
quod
vult
facere
,
tam
facile
est
,
quod
non
vult
esse
,
non
sinere
.
Hoc
nisi
credamus
,
periclitatur
ipsum
nostrae
fidei
consessionis
initium
,
qua
nos
in
Deum
Patrem
omnipocentem
credere
confitemur
.
Neque
enim
ob
aliud
veraciter
vocatur
omnipotens
,
nisi
quia
quicquid
vult
potest
,
nec
voluntate
cujusquam
creaturae
voluntatis
omnipotentis
impeditur
effectus
.
And
if
it
bee
so
as
you
professe
;
That
no
man
can
come
to
Christ
,
except
the
Father
draw
him
;
by
the
same
Almighty
authority
and
power
,
whereby
hee
sent
Christ
into
the
world
;
and
withall
if
you
adde
thereunto
,
as
else-where
you
doe
,
that
this
power
(
I
leave
out
authority
as
of
an
alien
signification
)
is
shewed
onely
in
drawing
his
Elect
,
what
need
all
these
paines
that
you
have
taken
,
since
it
is
cleare
,
that
so
long
as
you
hold
to
this
,
you
shall
never
satisfie
any
Pelagian
or
Arminian
?
and
all
the
absurdities
they
charge
our
Doctrine
with
,
are
directed
against
this
.
But
well
you
may
puzzle
the
wits
,
and
trouble
the
minde
of
many
an
Orthodox
and
well-affected
Christian
,
with
so
intricate
a
discourse
,
labouring
to
devise
a
new
way
to
justifie
our
Doctrine
of
Election
by
so
tempering
the
Doctrine
of
reprobation
,
as
utterly
to
overthrow
your
own
Orthodox
opinion
,
in
the
very
point
of
election
,
as
I
have
already
shewed
,
as
occasion
hath
been
given
.
Object
.
How
then
(
will
you
say
)
can
these
two
stand
together
?
there
is
a
sufficiency
and
power
in
the
meanes
,
to
lead
the
men
of
this
world
to
the
knowledge
of
God
,
and
to
grace
in
Christ
,
and
yet
there
is
an
impotency
,
yea
an
impossibility
in
the
men
of
the
world
to
come
to
Christ
,
without
greater
and
stronger
means
then
these
bee
?
Answ.
For
answer
whereto
I
will
not
content
my self
to
say
,
that
these
means
are
sufficient
,
because
they
suffice
to
leave
men
without
excuse
;
onely
in
the
second
place
,
and
by
accident
,
after
,
when
men
have
neglected
to
make
so
good
use
of
them
as
they
might
have
done
:
but
you
see
that
God
aimes
at
other
ends
in
the
first
and
principall
place
.
viz.
to
lead
them
to
repentance
to
save
their
soules
from
the
pit
,
as
the
places
alledged
give
evident
witnesse
:
and
for
these
ends
it
is
that
these
means
must
bee
acknowledged
and
conceived
as
sufficient
.
For
else
the
Word
of
God
argued
an
imperfection
or
insufficiency
of
such
meanes
to
their
proper
ends
.
I
think
it
safe
to
say
,
these
means
are
sufficient
,
ex
parte
Dei
,
on
Gods
behalf
,
to
manifest
the
will
of
God
,
rather
to
desire
repentance
and
life
,
then
the
hardning
and
destruction
of
the
Creature
.
And
ex
parte
hominum
,
in
regard
of
men
,
sufficient
to
inable
them
to
the
performance
of
such
duties
,
in
which
their
naturall
consciences
would
excuse
them
,
and
in
which
way
they
might
the
sooner
finde
mercy
,
mercy
vouchsafing
more
powerfull
and
more
effectuall
helps
,
whilest
they
walk
according
to
the
knowledge
and
helps
,
which
they
have
received
,
and
sin
not
against
conscience
,
but
only
out
of
ignorance
in
the
state
of
unbeleef
.
It
is
Arminius
his
superficiary
conceit
,
that
Hortatio
non
facta
Neither
is
this
condition
by
accident
,
like
as
the
neglecting
to
make
good
use
of
them
is
not
by
accident
.
For
God
intending
to
deprive
them
of
those
drawing
and
effectuall
helpes
,
without
which
none
can
make
good
use
of
them
,
did
never
intend
they
should
make
good
use
of
them
,
but
rather
the
contrary
,
in
asmuch
as
hee
purposed
not
to
shew
that
mercy
towards
them
which
hee
shews
towards
his
Elect
,
but
rather
to
harden
them
.
As
the
Lord
tells
Ezek.
Chap.
2.
4.
They
are
impudent
children
,
and
stiffe-hearted
.
I
doe
send
thee
unto
them
,
and
thou
shalt
say
unto
them
;
Thus
saith
the
Lord
God
.
But
surely
they
will
not
heare
,
neither
indeed
will
they
cease
;
for
they
are
a
rebellious
house
,
yet
shall
they
know
,
that
there
hath
been
a
Prophet
among
them
.
So
that
albeit
the
Lord
knew
full
well
what
sorry
entertainment
his
Prophets
should
finde
,
yet
would
hee
not
give
way
to
any
such
excuse
as
this
;
If
the
Lord
had
sent
his
Prophet
to
admonish
us
of
our
wandrings
from
him
wee
would
soon
have
turned
unto
the
good
way
of
the
Lord
.
No
,
they
shall
know
there
hath
been
a
Prophet
among
them
.
And
as
for
the
ground
of
this
his
fore-knowledge
,
Esay
manifesteth
this
to
bee
Gods
purpose
to
harden
them
,
Esa.
6.
9.
Goe
and
say
unto
this
people
,
yee
shall
heare
indeed
,
but
shall
not
understand
,
yee
shall
plainly
see
and
not
perceive
;
make
the
heart
of
this
people
fat
,
and
make
their
eares
heavy
,
and
shut
their
eyes
,
lest
they
see
with
their
eyes
,
and
heare
with
their
eares
,
and
understand
with
their
hearts
,
and
convert
,
and
I
shall
heale
them
.
What
place
is
here
for
such
conceites
of
leaving
men
without
excuse
in
a
second
place
,
and
that
by
accident
?
Yet
if
you
can
prove
that
God
did
intend
any
better
thing
unto
them
in
a
first
place
,
wee
shall
bee
willing
to
confesse
that
this
comes
in
,
in
a
second
place
.
You
say
,
God
leads
them
to
repentance
to
save
them
from
the
pit
.
I
answer
this
leading
to
repentance
,
Rom.
2.
is
onely
his
sparing
them
in
their
sins
,
and
admonishing
them
to
repent
;
and
this
wee
say
is
done
to
the
Reprobates
,
not
with
any
purpose
to
bring
them
to
repentance
:
for
if
God
had
any
such
purpose
,
hee
would
not
deprive
them
of
those
helpes
without
which
none
can
come
to
repentance
as
your self
professe
hee
doth
:
and
if
hee
had
any
such
purpose
to
bring
them
to
repentance
and
yet
doth
not
,
it
followeth
that
hee
cannot
.
And
if
hee
hath
any
such
purpose
,
either
this
purpose
must
continue
still
in
God
,
even
after
their
damnation
,
or
otherwise
God
must
bee
charged
with
mutability
,
all
which
you
consider
not
,
much
lesse
accommodate
any
tolerable
answer
thereto
.
For
the
same
reason
I
deny
that
God
hath
any
intention
or
purpose
to
save
them
:
how
can
hee
?
considering
that
from
everlasting
hee
hath
ordained
them
to
condemnation
.
And
of
this
also
you
take
no
notice
,
much
lesse
goe
about
to
shape
any
convenient
answer
thereunto
;
carrying
the
matter
all
along
in
such
manner
,
as
if
Gods
decree
of
their
condemnation
were
not
conceived
,
untill
the
means
of
Grace
offered
are
found
to
bee
finally
despised
.
Neither
doe
the
places
alledged
by
you
,
give
any
testimony
to
these
your
uncouth
assertions
,
much
lesse
evident
testimony
.
Indeed
I
blame
you
not
for
desiring
your
Reader
would
take
them
so
,
to
save
your
paines
of
proving
it
.
For
you
take
no
pains
at
all
to
inforce
any
place
,
by
Logicall
argumentation
to
give
evidence
to
such
a
sense
you
put
upon
them
,
though
it
stand
in
manifest
opposition
to
the
nature
of
God
even
to
the
bereaving
him
both
of
his
omnipotency
and
immutability
,
to
make
him
to
contradict
himself
,
and
strangely
to
go
about
to
perswade
the
world
that
God
intends
the
repentance
of
those
men
,
to
whom
hee
denies
those
helps
,
without
which
none
can
repent
,
as
your self
also
acknowledge
.
So
that
wee
need
not
to
bee
put
to
deny
the
sufficiency
of
Gods
word
to
those
ends
whereunto
God
hath
given
it
,
which
is
to
instruct
in
all
points
of
Faith
and
duties
of
life
;
and
to
admonish
us
to
give
obedience
unto
it
,
and
reprove
them
that
doe
not
;
and
consequently
to
take
away
all
excuse
for
want
of
any
of
these
gratious
operations
.
And
thus
it
is
sufficient
ex
parte
,
Dei
,
and
ex
parte
hominum
too
,
as
for
God
to
admonish
thereby
,
and
men
to
bee
admonished
and
instructed
.
But
otherwise
to
require
any
thing
on
mans
part
to
adde
sufficiency
to
God
,
is
too
too
absurd
.
For
whether
man
doth
yeeld
obedience
,
the
word
is
never
a
whit
the
more
sufficient
,
or
whether
hee
yeelds
not
obedience
,
the
word
is
never
the
lesse
sufficient
.
As
for
the
desire
of
the
Repentance
and
life
of
Reprobates
which
you
attribute
unto
God
,
you
keep
your
course
I
consesse
in
strange
expressions
,
manifestly
contradictious
to
the
nature
of
God
,
and
to
your self
.
Can
you
perswade
your self
that
ever
the
world
will
bee
brought
about
to
beleeve
,
or
any
intelligent
or
sober
man
amongst
them
,
that
God
desires
the
repentance
and
life
of
them
,
whom
hee
hath
determined
from
everlasting
to
deprive
of
those
helps
without
which
no
man
can
repent
and
bee
saved
?
yet
that
hee
doth
deprive
them
hereof
,
it
is
your
own
most
expresse
profession
in
the
former
Section
.
As
for
hardning
them
;
doth
hee
not
harden
whom
hee
will
?
and
hath
hee
not
from
everlasting
ordained
all
Reprobates
unto
destruction
?
As
for
any
desire
hereof
in
God
,
I
account
it
a
very
absurd
thing
,
to
treat
of
any
will
in
God
under
the
notion
of
desire
in
proper
speech
;
Speak
wee
of
the
desires
of
weak
men
,
who
cannot
effect
what
they
will
;
but
bee
advised
to
spare
to
attribute
any
desires
to
God
in
proper
speech
,
as
you
would
spare
to
attribute
to
him
,
eyes
and
ears
,
and
hands
,
and
heart
,
in
proper
speech
,
and
though
God
bee
pleased
in
condescension
to
our
capacities
to
take
upon
him
our
infirmities
,
let
us
not
recompence
his
goodnesse
so
ill
,
as
to
conceive
of
his
nature
as
obnoxious
to
the
same
imperfections
whereto
our
natures
are
:
When
you
say
that
the
Word
inables
not
onely
the
Elect
,
but
others
to
perform
such
duties
,
and
having
but
erst
spoken
of
the
duty
of
repentance
,
and
this
being
delivered
in
the
same
breath
,
whereto
doth
this
tend
,
but
to
work
in
your
Reader
an
opinion
,
that
even
Reprobates
are
inabled
by
the
Word
to
perform
the
duty
of
Repentance
?
which
you
know
full
well
cannot
bee
affirmed
by
you
without
palpable
contradiction
to
your self
,
as
well
as
to
the
truth
of
God
,
and
therefore
I
wonder
not
a
little
what
you
mean
to
carry
your self
in
this
your
Discourse
in
such
sort
as
to
draw
so
neere
to
such
foule
assertions
.
Therefore
you
forbeare
to
name
particularly
the
duty
of
Repentance
,
but
flee
to
generalls
and
say
that
even
Reprobates
are
inabled
by
the
Word
,
to
perform
such
duties
in
which
their
naturall
conscience
would
excuse
them
.
And
I
confesse
that
,
as
Paul
hath
taught
mee
,
even
without
the
word
naturall
men
are
inabled
to
doe
some
duties
wherein
their
naturall
conscience
doth
excuse
them
,
as
namely
,
in
doing
the
things
contained
in
the
Law
,
and
that
by
nature
,
mark
that
well
,
I
beseech
you
,
that
you
may
see
the
uncouthnesse
of
that
which
follows
,
as
when
you
say
;
And
in
that
way
they
sooner
finde
mercy
.
For
what
?
is
a
man
by
nature
able
to
perform
some
things
whereby
hee
may
the
sooner
finde
mercy
?
Was
ever
mercy
found
at
the
hand
of
God
by
performing
some
duty
by
power
of
nature
?
What
revelation
of
God
hath
taught
you
this
?
that
a
work
of
nature
should
further
us
to
obtaining
the
mercy
of
God
?
I
speak
of
morall
works
of
nature
,
not
of
naturall
,
such
as
are
to
goe
to
Church
and
to
heare
a
Sermon
;
to
goe
,
and
to
heare
,
are
actions
naturall
,
not
morall
,
unlesse
they
bee
considered
as
joyned
with
affections
and
intentions
morall
.
And
to
go
to
Church
and
heare
a
Sermon
,
with
ill
affections
and
intentions
,
as
namely
either
to
mock
,
or
to
take
a
nap
,
is
a
naturall
way
I
confesse
,
whereby
a
man
may
and
doth
finde
mercy
farre
sooner
,
then
by
keeping
at
home
,
though
never
so
civilly
imployed
.
And
therefore
Father
Latimer
reprehending
some
for
comming
to
Church
to
take
a
nap
,
yet
saith
hee
,
let
them
come
,
for
they
may
bee
taken
napping
;
which
is
as
much
as
to
say
,
they
may
finde
mercy
at
the
hands
of
God
whilest
they
are
napping
.
Yet
I
presume
you
will
not
say
,
that
so
to
come
to
Church
,
is
the
performing
of
a
duty
whereby
they
may
finde
mercy
sooner
.
In
the
next
place
you
indirectly
imbrace
the
sower
leaven
of
Arminianisme
,
plainly
professing
that
God
doth
vouchsafe
more
powerfull
effectuall
helps
to
them
that
walk
according
to
the
knowledge
and
helps
they
have
received
.
As
if
that
of
our
Saviour
Habenti
dabitur
,
to
him
that
hath
shall
bee
given
,
you
did
interpret
especially
after
the
same
manner
,
as
Arminius
doth
,
to
wit
,
that
if
men
use
their
naturals
right
,
God
will
give
them
means
of
grace
;
But
here
is
the
difference
,
they
speak
their
minds
plainely
,
you
carry
your
Discourse
so
,
that
wee
are
driven
to
groape
(
as
in
the
dark
)
after
your
meaning
.
For
you
deliver
this
of
Reprobates
,
who
doe
already
injoy
the
Word
,
the
means
of
grace
;
And
therefore
the
more
powerfull
helps
you
speak
of
,
are
not
outward
means
,
(
for
that
they
injoy
already
)
but
inward
grace
.
As
if
God
had
ordained
that
grace
should
bee
given
according
unto
works
,
which
is
direct
Pelagianisme
.
And
withall
you
imply
a
power
in
Reprobates
to
walk
according
to
knowledge
,
and
helpes
already
received
,
to
wit
,
under
the
means
of
grace
;
And
what
can
this
bee
lesse
,
then
a
power
to
beleeve
and
repent
.
How
many
a
godly
mans
heart
would
bleed
to
understand
so
foule
assertions
to
drop
from
the
pen
of
such
a
man
as
your self
?
In
fine
,
you
adde
a
new
qualification
of
the
way
to
finde
mercy
the
sooner
,
and
that
is
,
not
to
sin
against
conscience
,
but
onely
of
ignorance
,
and
withall
by
the
coherence
imply
,
that
even
reprobates
and
unregenerate
persons
have
power
to
keep
themselves
from
sinning
against
their
conscience
,
and
so
to
keep
themselves
as
to
sin
onely
through
ignorance
.
Whence
it
manifestly
followeth
,
that
in
such
a
case
of
performance
which
you
esteem
possible
,
either
the
conscience
of
a
naturall
man
shall
not
convict
him
of
nay
sin
,
or
convicting
him
of
sin
,
shall
not
convict
him
,
that
hee
ought
to
repent
of
it
.
Or
lastly
,
it
followeth
,
that
hee
hath
power
to
repent
.
The
two
first
are
unreasonable
;
to
affirm
the
last
,
is
to
contradict
your self
,
having
lately
professed
,
that
God
deprives
all
save
his
Elect
of
those
helps
and
means
,
without
which
none
can
repent
.
And
truely
it
seems
,
in
denying
the
power
of
repenting
unto
the
world
,
you
did
not
well
consider
what
you
delivered
;
for
the
face
of
your
Discourse
seems
to
lead
to
the
contrary
,
namely
,
to
the
maintaining
that
it
is
in
the
power
of
a
naturall
man
to
repent
though
hee
bee
in
the
state
of
unbeleefe
.
Where
again
,
in
signifying
that
you
speak
of
a
man
in
the
state
of
unbeleef
,
you
confound
,
if
not
your self
(
yet
)
I
am
sure
your
Reader
.
For
but
erst
you
discoursed
how
men
of
the
world
are
inabled
by
Gods
Word
to
the
performance
of
such
duties
in
which
their
naturall
conscience
would
excuse
them
.
Now
I
should
think
,
they
that
injoy
the
Word
of
God
,
and
are
thereby
so
inabled
as
you
speak
,
are
not
to
bee
accounted
in
the
state
of
unbeleefe
,
which
I
should
think
is
a
state
peculiar
unto
heathens
,
who
have
not
so
much
as
an
outward
profession
of
Christianity
.
In
like
sort
it
is
your
course
to
confound
the
inward
operation
of
Gods
Spirit
with
the
outward
means
,
and
comprehend
them
both
under
the
terms
of
means
and
helps
,
which
have
no
univocall
notion
common
unto
them
.
It
is
bad
enough
to
hold
ones
self
to
generals
;
considering
,
that
may
bee
verifyed
of
one
species
which
cannot
bee
verifyed
of
another
,
but
it
is
too
too
bad
to
confound
those
under
generall
termes
,
that
have
no
more
univocation
between
them
then
creation
,
and
exhortation
.
Another
confusion
I
finde
abuseth
your
fancy
in
this
very
Section
,
and
that
is
spread
all
over
it
like
a
Leprosie
.
For
whereas
the
objection
arising
naturally
from
the
former
discourse
,
is
grounded
upon
a
seeming
contradiction
,
in
professing
a
naturall
man
to
bee
impotent
to
perform
faith
and
repentance
;
and
yet
giving
power
to
a
man
to
attaine
those
ends
,
whereunto
the
means
given
tend
,
namely
,
to
his
conversion
and
salvation
:
instead
of
comparing
the
sufficiency
you
give
to
man
with
the
sufficiency
you
deny
to
man
,
and
there
with
all
shewing
how
the
one
doth
not
contradict
the
other
;
I
say
instead
of
comparing
these
,
you
compare
the
sufficiency
of
the
means
with
the
impotency
of
man
,
to
convert
and
bee
saved
;
which
you
expresse
by
comming
to
Christ
.
Varying
your
phrases
at
every
turn
,
which
is
good
for
nothing
but
to
trouble
disputation
.
Whereas
indeed
there
is
no
question
to
bee
made
of
the
sufficiency
of
the
means
,
(
if
by
means
you
understand
the
word
of
the
Gospel
)
in
that
kinde
,
wherin
means
are
capable
of
sufficiency
,
to
wit
,
in
the
way
of
instruction
,
exhortation
,
reprehension
,
beyond
which
kinde
of
operations
their
sufficiency
doth
not
extend
.
The
question
is
onely
of
the
sufficiency
of
man
to
perform
what
the
means
doe
move
us
unto
.
I
confesse
under
means
you
comprehend
,
not
only
the
book
of
grace
,
which
is
Gods
word
,
but
the
book
of
Nature
also
,
which
is
Gods
works
,
the
sufficiency
whereof
to
inform
either
,
as
touching
the
nature
of
God
or
duty
of
man
,
wee
utterly
deny
,
neither
are
you
able
to
prove
.
And
therefore
you
doe
not
so
well
to
carry
it
in
the
general
,
seeing
as
touching
the
specials
,
it
is
true
of
the
one
,
not
of
the
other
.
And
in
such
cases
the
issue
of
generalls
,
is
rather
to
circumvent
a
simple
Reader
then
to
inform
him
.
And
yet
as
touching
that
undue
comparison
by
you
made
,
and
formerly
mentioned
;
you
doe
not
carry
it
so
cleanly
,
but
that
by
the
way
you
supplant
your self
;
as
when
you
speak
of
the
sufficiency
of
the
means
,
to
the
ends
formerly
mentioned
,
except
they
bee
hindered
by
men
.
For
it
cannot
bee
understood
of
bringing
a
man
passively
to
those
ends
,
to
wit
,
unto
repentance
.
For
man
neither
is
nor
can
bee
meerely
passive
in
repentance
,
but
must
bee
active
also
.
Nay
,
for
ought
I
see
,
you
make
him
passive
therein
,
onely
in
respect
of
instruction
,
and
exhortation
,
which
nothing
hinders
,
but
that
hee
may
bee
altogether
active
in
performing
repentance
,
if
hee
will
.
Sith
then
repentance
is
the
end
whereto
these
means
tend
,
and
the
means
are
sufficient
to
bring
any
to
repentance
(
as
you
avouch
)
except
they
bee
hindred
by
men
,
it
must
necessarily
follow
,
that
man
hath
power
by
these
means
to
attain
to
these
ends
whereto
these
means
lead
him
,
if
hee
will
;
and
consequently
hath
power
to
repent
,
and
to
obtain
grace
in
Christ
,
if
hee
will
;
for
the
means
lead
hereunto
,
namely
,
to
the
knowledge
of
God
and
grace
in
Christ
,
as
your self
have
professed
in
expresse
terms
.
And
consequently
when
you
say
to
the
contrary
,
that
there
is
an
impotency
,
yea
,
an
impossibility
in
the
men
of
this
world
to
come
to
Christ
,
without
greater
and
stronger
means
then
these
bee
:
you
doe
directly
contradict
your self
,
neither
will
all
the
labour
following
,
expressing
your selfe
in
various
phrasiologies
,
serve
turn
to
free
you
from
this
contradiction
,
but
leave
men
suspitious
that
you
affirm
this
contradiction
onely
in
words
,
but
the
contrary
potency
,
you
maintain
in
deed
.
And
because
that
without
all
tergiversation
you
professe
,
that
such
men
have
power
to
perform
something
,
upon
the
performance
whereof
they
might
the
sooner
finde
mercy
;
I
beseech
you
in
the
feare
of
God
no
longer
to
abuse
your self
and
others
in
speaking
thus
indefinitely
,
but
tell
us
plainly
and
particularly
,
what
that
is
which
(
you
say
)
Reprobates
have
power
to
perform
,
and
upon
the
performance
whereof
they
should
finde
mercy
.
To
confesse
my
bold
weaknesse
,
ingenuously
I
am
perswaded
you
are
not
able
to
define
any
such
particular
;
if
you
should
,
it
will
not
satisfie
to
the
full
,
unlesse
withall
you
explicate
your self
,
and
shew
whether
that
work
you
speake
of
bee
a
worke
of
nature
,
or
a
work
of
grace
;
If
a
work
of
grace
,
then
an
unregenerate
man
is
not
so
farredead
in
sin
,
but
hee
is
able
to
perform
a
work
of
grace
,
and
if
hee
bee
able
to
perform
one
work
of
grace
,
why
not
two
,
why
not
twenty
?
If
a
work
of
nature
onely
,
then
seeing
hereupon
you
say
hee
shall
finde
mercy
;
you
fall
foule
upon
that
which
was
censured
in
the
Synod
of
Palestine
,
one
thousand
two
hundred
years
agoe
,
namely
,
that
grace
is
given
according
unto
works
.
If
some
may
say
on
your
behalf
,
that
you
doe
not
say
they
shall
finde
mercy
in
this
case
,
but
onely
that
they
shall
the
sooner
finde
mercy
:
or
if
this
like
not
,
if
any
shall
otherwise
plead
in
this
manner
:
namely
,
that
you
doe
not
say
that
hee
shall
finde
mercy
in
this
case
,
but
hee
might
finde
mercy
:
I
will
bid
him
content
himself
,
and
expect
while
you
warrant
such
Apologies
,
and
then
I
doubt
not
,
but
hee
shall
waite
long
enough
,
for
I
am
confident
you
are
farre
off
from
maintaining
such
foule
collusions
.
By
the
way
give
mee
leave
to
wonder
that
you
expresse
your self
in
such
a
manner
.
But
alas
,
what
should
wee
look
for
when
the
cause
is
no
better
?
and
yet
a
gracious
respect
unto
a
gracious
end
,
namely
,
the
justifying
of
Gods
proceedings
,
hath
cast
a
good
man
upon
such
a
course
.
So
dangerous
a
thing
it
is
when
a
man
is
to
seek
in
some
particulars
,
not
to
content
himself
with
acknowledgment
thereof
,
and
to
waite
upon
God
for
a
time
of
revelation
,
but
to
cut
out
his
own
way
in
seeking
satisfaction
.
Thirdly
,
the
men
of
this
world
doe
not
walk
answerably
to
The
Jews
resisted
the
Holy
Ghost
,
despised
the
messengers
and
word
of
God
,
acknowledged
not
the
day
and
meanes
of
To
speake
plainely
,
that
phrases
doe
not
deceive
us
,
it
is
Plato
,
Socrates
,
Phocion
,
the
most
morall
men
of
the
world
?
Again
,
did
any
of
these
abstaine
from
any
foule
finne
in
a
gracious
manner
,
or
out
of
their
love
to
God
?
Look
to
Isocrates
his
incitements
to
morality
,
what
are
they
other
then
the
reward
of
praise
and
applause
of
the
world
?
and
why
,
I
pray
you
,
should
God
regard
them
any
whit
the
more
for
this
?
nay
,
did
they
not
look
for
justification
by
this
?
all
their
goodnesse
did
they
not
attribute
to
their
own
Free
will
?
and
why
should
not
God
hate
them
the
more
for
this
?
Doe
not
Publicans
and
Harlots
(
and
did
not
our
Saviour
tell
us
as
much
?
)
enter
into
the
kingdome
of
Heaven
before
Scribes
and
Pharisees
?
Bee
it
so
,
that
the
men
of
the
world
were
Fornicators
when
they
might
have
forborn
it
:
were
Idolaters
,
but
might
have
abstained
from
that
:
were
Adulterers
,
Wantons
,
Buggerers
,
and
might
have
kept
themselves
pure
from
such
abominations
:
were
theeves
,
when
they
might
have
abstained
from
laying
hands
on
their
neighbours
goods
;
were
covetous
,
yet
might
have
contemned
the
world
as
many
did
:
were
Drunkards
,
yet
might
have
tempered
themselves
from
such
excesse
:
were
Railers
,
yet
might
have
ordered
their
tongnes
:
were
Extortioners
,
yet
might
have
been
more
mercifull
then
so
.
Now
I
pray
you
tell
me
,
were
not
the
elect
of
God
such
also
?
See
what
the
Apostle
saith
in
reference
to
every
one
of
these
particulars
,
1
Cor.
6.
11.
And
such
were
some
of
you
,
but
yee
are
washed
,
but
yee
are
justifyed
,
but
yee
are
sanctifyed
in
the
name
of
the
Lord
Jesus
,
and
by
the
spirit
of
our
God
.
Nay
,
how
many
a
naturall
man
was
more
morall
then
to
be
guilty
of
so
foule
pollutions
,
as
many
of
Gods
elect
have
been
conscious
of
,
yet
never
found
mercy
at
the
hands
of
God
.
If
otherwise
,
God
should
call
men
not
so
much
according
to
his
purpose
and
grace
,
as
according
to
workes
;
directly
coutrary
to
Pauls
text
,
1
Tim.
1.
9.
And
what
then
should
become
of
that
,
Hee
hath
mercy
on
whom
hee
will
,
and
whom
hee
will
hee
hardneth
?
Rom
,
9
18.
As
for
the
fault
you
mention
of
the
Gentiles
,
was
it
not
common
to
the
Elect
as
well
as
to
the
Reprobates
?
What
saith
Paul
to
the
Corinthians
,
1
Cor.
12.
2.
Yee
know
yee
were
Gentiles
,
and
were
carryed
away
unto
dumb
Idols
,
even
as
ye
were
led
.
Yet
the
Romans
for
above
a
hundred
years
had
no
Images
,
as
Varro
testifies
,
saying
,
That
then
the
Gods
were
worshipped
castius
,
more
chastly
,
and
that
they
who
brought
in
Images
,
timorem
ademerunt
,
errorem
auxerunt
,
took
away
the
feare
of
God
,
and
increased
the
errour
concerning
the
nature
of
God
:
Yet
in
these
dayes
of
Image-worship
,
thousands
were
from
Idols
turned
to
serve
the
living
God
,
1
Thess.
1.
8.
in
those
former
daies
not
one
that
we
read
of
.
Wee
come
to
the
Jews
;
bee
it
so
,
that
they
were
worse
then
Pilate
,
yet
many
of
them
in
despight
of
their
sinnes
were
converted
unto
Christ
;
I
say
,
of
them
that
crucified
him
,
and
preferred
a
murtherer
before
him
;
Pilate
was
not
:
at
least
wee
have
a
record
of
the
conversion
of
the
one
,
Acts
2.
none
of
the
other
.
Yea
Saul
breathing
nothing
but
wrath
and
fury
against
the
Church
of
God
,
as
Ferox
scelerum
—
Quia
prima
provenerant
;
being
heartned
with
the
bloud
of
Stephen
,
as
with
a
cup
of
sweet
Wine
,
was
converted
unto
Christ
,
when
many
a
morall
,
quiet
,
peaceable
,
and
nothing
factious
Jew
,
had
not
the
mercy
shewed
him
that
Saul
had
.
They
abused
(
you
say
)
their
talents
and
meanes
of
grace
,
in
a
worse
manner
then
could
bee
excused
(
yet
who
worse
then
Saul
or
Manasses
)
by
any
necessity
or
impotency
of
corrupt
nature
.
But
who
I
pray
,
goes
about
to
excuse
them
this
way
?
wee
certainly
excuse
them
not
,
no
,
nor
they
themselves
neither
;
for
it
were
most
incongruous
they
should
,
even
as
if
Epicures
should
complain
of
the
sweet
morsels
which
they
roule
under
their
tongues
,
that
they
are
so
sweet
,
that
they
cannot
forbeare
to
bee
in
love
with
them
.
But
will
you
deny
God
to
have
a
hand
in
hardning
them
,
to
the
committing
of
so
foule
excesse
?
what
is
the
meaning
of
giving
over
to
vile
affections
?
to
doe
things
inconvenient
,
and
that
in
an
abominable
kind
?
and
that
to
what
end
but
this
,
that
so
they
might
receive
the
just
recompence
of
their
errour
?
yet
that
errour
is
well
known
to
have
been
incident
,
as
well
to
the
very
elect
of
God
,
as
unto
Reprobates
.
By
the
way
you
signifie
,
that
by
the
neglect
of
the
helpes
and
meanes
afforded
them
,
they
fell
short
of
these
duties
,
to
the
performance
whereof
they
might
have
reached
.
Their
sin
was
in
doing
contrary
to
their
knowledge
and
conscience
upon
due
information
out
of
Gods
Word
;
this
is
to
neglect
the
meanes
;
And
consequently
to
use
the
meanes
aright
,
was
to
doe
accordingly
as
they
were
informed
.
And
indeed
,
if
they
had
done
otherwise
then
they
did
,
they
had
not
done
so
bad
as
they
did
.
I
finde
such
giddinesse
of
discourse
usually
amongst
the
Arminians
;
while
they
satisfie
themselves
with
phrases
,
never
examining
particularly
,
the
matter
and
substance
of
their
own
expressions
.
Because
of
the
abuse
of
these
talents
and
meanes
of
grace
,
The
Gentiles
abusing
the
light
of
nature
,
God
gave
them
The
Pharisees
because
they
employed
the
talent
of
their
The
Jews
because
they
rejected
Christ
,
and
his
Word
,
and
In
all
this
wee
have
as
pure
Arminianisme
tendred
unto
us
,
as
could
drop
from
the
pen
of
Arminius
himselfe
,
or
Corvinus
.
First
,
if
this
bee
the
cause
why
God
doth
not
draw
them
to
repentance
,
then
this
is
the
cause
why
hee
sheweth
not
to
them
that
mercy
which
hee
doth
to
the
Elect
;
but
this
is
not
the
cause
thereof
,
which
I
prove
thus
.
The
meer
pleasure
of
God
is
the
cause
;
therefore
that
is
not
.
The
antecedent
thus
;
God
shews
mercy
on
whom
hee
will
,
and
hardens
,
(
that
is
,
denies
mercy
)
to
whom
hee
will
.
If
to
harden
were
not
to
deny
mercy
,
it
could
not
stand
in
opposition
to
shewing
mercy
.
The
consequence
I
demonstrate
thus
.
If
to
deny
mercy
to
whom
hee
will
,
doth
not
inferre
that
mercy
is
not
denyed
according
unto
works
:
then
to
shew
mercy
to
whom
hee
will
,
doth
not
inferre
,
that
mercy
is
not
shewed
according
unto
works
.
Secondly
,
if
mens
evil
works
were
the
cause
why
God
denies
them
mercy
,
then
it
could
not
bee
said
,
that
God
denies
mercy
,
because
it
is
the
pleasure
of
his
will
to
deny
it
.
For
if
a
reason
bee
demanded
why
a
malefactor
is
hanged
,
it
were
very
absurd
to
answer
,
that
the
reason
is
,
because
it
was
the
pleasure
of
the
Magistrate
to
have
him
hanged
.
Thirdly
,
if
evill
works
bee
the
deserving
cause
,
why
Gods
mercy
is
denyed
unto
men
,
then
either
by
necessity
of
nature
,
or
by
constitution
of
God
.
Not
by
necessity
of
nature
,
in
opposition
to
the
constitution
of
God
;
for
then
by
necessity
of
nature
God
must
bee
compelled
to
deny
mercy
unto
such
,
what
then
shall
become
of
Gods
Elect
?
unlesse
you
will
say
,
that
their
workes
before
mercy
shewed
them
,
were
not
so
bad
as
others
,
which
were
equally
to
contradict
both
experience
and
the
Word
of
God
;
For
in
this
case
men
should
have
mercy
shewed
on
them
,
according
to
their
works
,
to
wit
,
as
they
were
found
lesse
evill
then
the
works
of
others
.
Nor
by
constitution
of
God
.
For
first
,
shew
mee
any
such
constitution
,
that
men
in
such
a
condition
of
evill
works
shall
bee
denyed
mercy
.
Secondly
,
by
the
same
constitution
,
mercy
should
bee
denyed
to
the
Elect
also
.
When
you
speak
of
the
Gentiles
(
in
this
case
)
abusing
the
light
of
Nature
,
and
given
over
to
vile
affections
,
you
take
your
aime
miserably
amisse
:
For
the
Gentiles
are
not
the
men
of
the
world
in
opposition
to
the
Elect.
But
God
forbid
,
that
the
Gentiles
,
and
the
men
of
the
world
,
should
bee
terms
convertible
in
this
kinde
,
for
then
what
should
become
of
us
?
Certainly
the
number
of
Gods
Elect
is
greater
amongst
the
Gentiles
,
then
among
the
Jews
;
and
even
of
those
that
were
given
over
to
vile
affections
,
some
were
Elect
,
as
appears
1
Cor.
6.
9
,
10
,
11.
And
to
say
that
the
cause
why
God
denies
them
mercy
,
was
,
because
they
abused
the
light
of
nature
;
I
have
freshly
disproved
this
,
and
that
evidently
,
as
I
presume
the
intelligent
Reader
will
observe
,
though
the
contrary
(
I
confesse
)
bee
very
plausible
at
the
first
sight
,
and
before
wee
come
to
the
discussing
of
it
.
Thirdly
,
you
take
your
aime
amisse
also
(
though
not
in
so
great
measure
as
in
the
former
)
in
the
phrases
:
For
even
of
the
Pharisees
some
were
Elect
,
witnesse
holy
Paul
;
Who
abused
his
zeale
of
the
Law
more
foully
then
hee
?
even
to
the
persecuting
of
Gods
Church
?
yet
was
not
the
true
treasure
denyed
to
him
,
and
that
in
the
highest
measure
.
And
as
for
Reprobates
,
if
you
think
their
unfaithfulnesse
in
the
use
of
their
wealth
,
was
the
cause
why
mercy
was
denyed
them
:
for
the
disproofe
hereof
,
I
refer
mee
to
my
former
arguments
.
Fourthly
,
the
very
Elect
of
God
,
not
onely
rejected
Christ
for
a
time
,
but
also
crucifyed
him
.
That
which
you
urge
of
Gods
taking
his
word
and
Kingdom
(
in
plain
terms
the
means
of
grace
)
from
such
a
Nation
as
contemns
them
,
is
nothing
to
the
purpose
.
For
wee
treat
of
Gods
shewing
and
denying
mercy
,
not
in
the
means
,
but
as
touching
the
grace
it self
of
Repentance
.
But
this
benefit
you
have
confounded
,
by
comprehending
both
under
the
name
of
meanes
and
helpes
,
for
your
advantage
,
to
passe
from
the
one
to
the
other
,
as
you
see
good
.
Here
indeed
it
is
as
true
,
that
because
men
doe
make
precious
account
of
the
means
of
grace
,
therefore
God
continueth
these
means
unto
them
:
like
as
because
of
mens
perseverance
in
Faith
,
and
Repentance
,
and
good
works
,
God
rewards
them
with
everlasting
life
;
like
as
because
men
die
in
their
sins
,
therefore
God
inflicts
on
them
everlasting
death
.
Onely
with
this
difference
;
Sin
on
the
one
side
is
the
meritorious
cause
both
of
withdrawing
the
means
of
grace
,
and
of
damnation
:
but
conscionable
walking
before
God
in
the
use
of
the
means
,
is
only
the
disposing
cause
both
to
the
continuance
of
the
means
,
and
to
eternall
salvation
.
For
God
by
grace
makes
us
meet
partakers
of
the
inheritance
of
the
Saints
That
because
they
did
not
make
better
use
of
the
means
,
it
was
just
with
God
to
deny
them
greater
means
,
saving
that
here
you
may
bee
relieved
by
the
ambiguity
of
the
word
means
,
by
shifting
from
one
sense
of
it
to
another
.
For
if
means
bee
taken
in
the
same
kinde
,
to
wit
,
of
outward
means
,
like
●●
it
is
just
with
God
to
reward
the
right
use
of
smaller
meanes
,
with
the
bestowing
of
greater
,
so
it
is
just
with
God
,
for
the
abuse
of
the
smaller
,
not
onely
to
deny
greater
,
but
to
take
away
those
smaller
.
But
as
touching
the
granting
,
or
denying
grace
regenerative
,
herein
God
carryeth
himself
meerely
according
to
the
good
pleasure
of
his
own
will
,
according
to
that
of
the
Apostle
,
Hee
hath
mercy
on
whom
hee
will
,
and
whom
hee
will
hee
hardneth
.
Neither
can
it
bee
otherwise
;
For
as
much
as
mercy
in
regenerating
any
man
,
cannot
bee
shewed
according
unto
good
works
,
and
consequently
the
denying
of
mercy
cannot
proceed
according
to
evill
works
,
as
I
have
already
demonstrated
in
the
first
place
.
The
Sixth
Doubt
.
Question
,
6.
HOw
may
it
appeare
,
that
the
declaration
of
the
equity
and
sufficiency
of
Gods
justice
is
reall
,
and
not
pretended
;
since
all
things
are
carryed
and
come
to
passe
,
by
an
absolute
and
unconditionall
decree
,
and
providence
:
exempli
gratia
,
that
fact
,
Act.
4.
28.
&
2.
23.
Answer
.
To
say
that
God
carryeth
all
things
by
an
absolute
and
unconditionall
decree
of
providence
,
viz.
opposing
absolute
to
all
conditions
presupposed
in
the
creature
,
in
my
judgment
is
neither
agreeing
to
the
Doctrine
of
Scripture
,
nor
of
our
Divines
;
who
doe
both
teach
that
as
God
in
the
fulnesse
of
time
doth
administer
and
dispense
the
way
of
his
providence
,
so
hee
decreed
to
dispense
them
in
the
same
manner
from
eternity
.
Now
in
dispensing
the
performance
of
the
Covenant
of
works
,
the
Lord
punisheth
and
rewardeth
the
creature
according
to
the
condition
of
obedience
or
disobedience
performed
by
it
,
as
it
is
at
large
described
,
Levit.
26
;
Deut.
28.
and
therefore
surely
he
decreed
to
carry
such
works
of
his
providence
upon
the
same
conditions
.
The
places
that
may
bee
alledged
to
the
contrary
,
do
speak
of
Gods
Decree
in
delivering
Christ
to
death
for
us
,
which
as
it
was
a
work
of
meere
grace
,
you
may
safely
conceive
it
was
decreed
by
an
absolute
and
unconditionall
decree
of
providence
,
as
generally
the
works
of
free
grace
are
.
For
either
they
depend
on
no
condition
in
the
creature
,
or
at
least
on
none
but
such
as
God
is
pleased
to
work
in
us
,
and
for
us
.
And
yet
I
beleeve
that
in
your
own
judgement
you
think
not
that
God
did
decree
the
death
of
Christ
,
much
lesse
deliver
him
to
death
,
but
upon
condition
of
Adams
fall
.
If
you
say
,
God
did
as
well
decree
a
sinfull
manner
of
the
death
of
Christ
by
the
hands
of
the
wicked
,
as
the
death
it self
,
and
that
by
an
absolute
,
an
unconditionall
decree
.
I
answer
,
if
you
mean
an
unconditionall
decree
,
presupposing
no
condition
in
those
creatures
,
which
were
the
wicked
instruments
of
his
death
,
it
is
spoken
without
warrant
either
from
those
places
,
or
from
any
other
.
That
God
gave
up
Judas
to
betray
him
,
it
was
the
punishment
of
his
covetousnesse
and
hypocrisie
.
That
God
gave
up
the
high
Priests
and
Pharisees
to
conspire
against
him
,
to
deliver
him
to
Pilate
,
it
was
the
punishment
of
their
ambition
and
envy
,
and
in
some
of
them
their
sin
against
the
Holy
Ghost
.
That
Pilate
against
his
conscience
gave
iudgement
against
him
,
it
was
the
judgement
of
his
carnall
popularity
and
his
worldly
feare
of
Caesar
.
That
the
common
people
and
Souldiers
cryed
out
against
him
,
and
laid
violent
hands
on
him
,
it
was
the
punishment
of
their
ignorance
and
infidelity
.
Now
it
is
out
of
all
controversie
that
God
doth
not
punish
sin
with
sin
,
nor
decree
to
punish
,
but
upon
condition
of
sin
presupposed
.
It
is
true
indeed
,
God
worketh
all
things
after
the
counsell
of
his
will
;
but
that
proveth
not
that
God
carryeth
all
things
with
an
absolute
and
unconditionall
decree
of
providence
.
For
it
is
the
counsell
of
his
will
,
as
to
work
the
salvation
of
his
Elect
according
to
the
Covenant
of
Grace
,
freely
and
absolutely
:
so
to
dispense
rewards
and
punishments
to
the
men
of
this
world
according
to
the
condition
of
their
obedience
or
disobedience
.
There
is
therefore
no
place
left
for
such
a
question
,
viz.
How
it
may
appeare
,
that
the
declaration
of
the
equity
of
Gods
Justice
was
not
pretended
,
but
reall
,
since
all
things
are
carryed
and
come
to
passe
by
an
absolute
and
unconditionall
decree
of
providence
.
For
neither
are
all
things
(
as
it
is
evident
)
so
carryed
,
and
if
they
were
,
I
had
rather
such
a
question
should
come
out
of
the
mouth
of
an
Arminian
,
then
of
any
godly
and
judicious
Brother
.
The
Arminians
you
know
upon
a
seeming
faire
pretence
,
are
wont
to
object
against
our
Divines
,
that
God
calleth
the
Reprobates
rather
simulate
then
sorio
,
in
semblance
rather
then
in
truth
,
if
hee
hath
before
determined
of
them
,
by
an
absolute
and
unconditionall
decree
.
But
the
same
answer
your selfe
would
return
to
their
objection
,
the
same
I
return
to
your
question
,
with
more
probability
,
(
yea
,
I
may
truly
say
)
with
more
safety
.
That
no
will
of
God
is
conditionall
,
we
have
the
concurrent
God
in
fulnesse
of
time
doth
administer
and
dispence
the
wayes
of
his
providence
,
so
(
you
say
)
bee
decreed
to
dispence
them
in
the
same
manner
from
all
eternity
.
Wee
grant
it
willingly
;
but
what
of
all
this
?
you
adde
,
that
in
dispencing
the
performance
of
the
Covenant
of
workes
,
the
Lord
punisheth
and
rewardeth
the
creature
according
to
the
condition
of
obedience
or
disobedience
performed
by
it
,
or
rather
by
the
persons
under
it
:
This
also
wee
willingly
grant
.
But
what
doe
you
inferre
herehence
?
onely
this
;
Therefore
surely
hee
decreed
to
carry
such
workes
of
his
providence
upon
the
same
conditions
.
Now
this
conclusion
we
embrace
as
readily
as
your selfe
;
but
this
is
farre
from
justifying
the
decree
of
God
to
bee
conditionall
.
Nay
,
your selfe
doe
plainly
expresse
,
that
the
carriage
of
such
workes
of
his
providence
is
upon
such
conditions
:
Not
that
Gods
decree
is
upon
such
conditions
:
which
is
as
much
as
to
say
in
plaine
termes
,
that
the
execution
of
his
decree
proceeds
upon
condition
,
not
the
decree
it selfe
.
Yet
I
confesse
,
in
the
same
manner
Arminius
himselfe
and
his
followers
discourse
;
as
if
they
would
explicate
themselves
in
this
manner
of
argumentation
.
Sinne
alwayes
goes
before
damnation
;
therefore
a
respect
to
sinne
goes
before
Gods
decree
of
damnation
:
As
if
wee
should
argue
thus
.
Faith
in
men
of
ripe
yeares
alwayes
goeth
before
salvation
:
therefore
a
respect
unto
faith
alwayes
goeth
before
Gods
decree
of
salvation
.
Doe
you
not
perceive
by
this
the
dangerous
issue
of
your
argumentation
?
yet
this
is
the
very
thing
they
aime
at
:
this
is
the
Helena
they
are
enamoured
with
.
But
I
am
confident
you
are
farre
from
this
,
and
would
not
a
little
grieve
to
understand
,
that
the
Orthodox
faith
of
some
in
the
very
point
of
predestination
,
is
not
a
little
shaken
by
such
argumentations
as
these
.
And
the
rather
,
because
they
have
found
such
an
eminent
man
as
your selfe
,
not
onely
to
swallow
them
,
but
in
a
confidentiary
manner
to
propose
them
as
most
sound
to
give
satisfaction
unto
others
.
Therefore
Aquinas
fairely
distinguisheth
of
the
cause
or
condition
of
Gods
will
,
either
quoad
actum
volentis
,
as
touching
the
act
of
God
willing
,
or
quoad
res
volitas
,
as
touching
the
things
willed
;
no
cause
or
condition
thereof
,
quoad
actum
volentis
;
there
may
be
quoad
res
volitas
.
As
for
example
,
to
give
instance
in
predestination
,
no
cause
thereof
at
all
,
quod
actum
praedestinantis
,
as
touching
the
act
of
God
predestinating
;
there
may
be
a
cause
thereof
quoad
res
praedestinatione
praeparatas
,
as
touching
the
things
prepared
by
predestination
.
As
for
example
:
Grace
may
bee
,
and
is
the
cause
of
glory
,
and
Christs
merits
may
be
,
and
are
the
cause
of
grace
.
So
of
Reprobation
no
cause
thereof
at
all
,
quoad
actum
reprobantis
,
as
touching
the
act
of
God
reprobating
,
no
more
then
of
the
will
of
God
,
quoad
actum
volentis
,
as
touching
the
act
of
God
willing
:
But
there
is
a
came
thereof
,
quoad
res
reprobatione
praeparatas
,
as
touching
the
things
prepared
by
Reprobation
,
as
sin
is
the
cause
of
condemnation
.
And
indeed
many
confound
these
,
and
thereupon
professe
the
will
of
God
in
some
cases
to
bee
conditionall
;
the
issue
whereof
is
no
more
then
this
,
That
some
things
which
God
will
have
to
come
to
passe
,
shall
not
come
to
passe
but
upon
on
condition
.
Thus
Vossius
understands
voluntas
conditionata
,
a
conditionate
will
,
which
hee
attributeth
unto
God
,
not
considering
how
handsomely
he
contradicts
himself
.
And
Doctor
Jackson
of
Providence
,
discoursing
of
voluntas
antecedens
&
consequens
,
will
antecedent
and
consequent
,
premiseth
that
the
distinction
is
to
be
understood
non
quoad
actum
vokntis
,
not
touching
the
act
of
God
willing
,
but
quoad
ves
volitas
,
as
touching
the
things
willed
;
though
his
discourse
hereupon
bee
nothing
suitable
.
A
manifest
evidence
that
hee
understood
not
the
distinction
any
more
then
Uossius
did
.
You
are
willing
to
acknowledge
that
Gods
decree
of
delivering
Christ
to
death
,
was
absolute
,
as
a
work
of
meere
grace
.
As
for
the
condition
of
Adams
fall
to
bee
premised
to
this
decree
,
sure
I
am
,
that
is
not
your
Opinion
:
neither
doth
it
become
any
to
maintaine
any
decree
of
God
to
be
both
unconditionall
and
conditionall
.
And
why
that
sinne
more
then
any
other
for
which
Christ
satisfied
should
be
imagined
to
bee
premised
as
a
condition
of
this
decree
;
I
see
no
reason
:
and
if
every
sin
must
bee
presupposed
,
why
not
the
sin
of
crucifying
Christ
?
This
sin
started
Arminius
;
and
this
is
it
,
and
this
alone
,
which
he
thinkee
good
to
except
in
this
case
.
I
doe
nothing
wonder
that
his
learning
and
his
honesty
were
so
well
met
both
of
a
very
temperate
nature
.
But
albeit
the
fall
of
Adam
was
not
preconceived
to
this
decree
of
delivering
of
Christ
to
death
;
yet
I
am
not
of
your
Opinion
,
who
thinke
hereupon
,
that
the
decree
of
sending
Christ
into
the
world
,
was
before
the
decree
of
permitting
Adams
fall
:
concerning
which
I
have
discoursed
enough
,
while
I
examined
how
well
you
cleared
the
first
doubt
.
But
when
you
distinguish
of
Gods
decree
to
deliver
Christ
to
death
,
and
to
deliver
him
to
a
sinfull
death
;
you
take
a
course
to
make
mad
work
amongst
Gods
decrees
.
As
if
God
did
first
intend
the
generality
of
a
thing
,
and
not
till
after
the
foresight
of
somewhat
else
intend
the
specialty
thereof
.
I
will
not
tell
you
how
undecent
a
course
School-men
conceive
it
to
bee
,
to
attribute
decrees
to
God
of
things
indefinite
;
I
never
found
any
Arminian
take
such
a
course
,
Philosophy
hath
taught
us
,
duplicem
ordinem
naturae
,
a
double
order
of
nature
;
as
namely
,
nature
generantis
,
&
naturae
intendentis
,
in
generation
and
intention
.
And
albeit
,
secundùm
naturam
generantem
,
communia
&
generalia
,
are
priora
specialibus
,
in
generation
,
things
common
and
generall
are
before
their
specialls
:
According
as
a
man
in
generation
,
prius
vivit
vitam
plantae
,
first
lives
the
life
of
a
plant
,
then
vitam
animalis
,
the
life
of
an
Animal
.
Lastly
,
vitam
hominis
,
the
life
of
a
man
;
yet
quoad
naturam
intendentem
,
as
touching
the
intention
the
order
is
quite
contrary
,
&
that
the
more
specialls
(
as
more
perfect
)
are
first
in
intention
.
And
whereas
intentio
rerum
gerendarum
,
the
intention
of
things
to
be
done
,
is
for
the
production
of
things
in
existence
;
and
it
is
well
known
that
generals
can
not
exist
but
in
specials
,
nor
specials
exist
but
in
particulars
;
it
is
very
strange
that
God
should
first
intend
to
produce
a
Genius
,
and
after
intend
the
specialty
:
seeing
nothing
can
bee
produced
but
in
particular
.
You
may
as
well
say
that
God
did
first
intend
that
Christ
should
die
,
but
whether
a
natural
or
violent
death
that
was
at
first
undetermined
.
Secondly
,
that
God
determined
hee
should
die
a
violent
death
,
but
whether
by
a
judiciall
proceeding
,
or
extrajudiciall
,
that
as
yet
was
left
undetermined
.
And
see
whether
this
might
not
bee
extended
further
also
.
But
let
us
examine
it
by
your
owne
rules
,
the
best
course
to
present
before
your
eyes
the
strangenesse
of
these
conceptions
.
Three
things
are
to
bee
considered
as
ordered
by
you
one
after
another
.
First
,
Gods
absolute
decree
to
deliver
Christ
to
death
.
Secondly
,
the
foresight
of
mens
corrupt
dispositions
.
Thirdly
,
Gods
decree
to
deliver
Christ
to
death
by
the
sins
of
men
.
Now
mens
sinfull
dispositions
depending
partly
upon
originall
sin
derived
unto
all
from
the
sinne
of
Adam
;
partly
upon
mens
former
actuall
conversations
;
as
also
upon
Gods
permission
of
it
to
continue
uncured
and
uncorrected
;
it
followeth
herehence
,
that
the
foresight
of
these
sinfull
dispositions
did
presupose
both
that
God
purposed
to
permit
Adams
fall
,
as
also
to
bring
these
men
forth
into
the
world
in
originall
sinne
,
as
also
to
permit
their
former
actuall
sins
,
wherby
they
arrive
to
these
vitious
habits
;
together
with
his
purpose
to
deny
grace
whereby
these
vitious
habits
should
bee
corrected
.
Before
all
these
decrees
,
was
the
decree
of
delivering
Christ
to
death
by
certain
sins
of
certain
men
,
according
to
your
Opinion
in
this
place
.
Whence
it
followeth
,
that
the
delivering
of
Christ
to
death
by
the
sins
of
men
,
being
last
in
intention
,
must
bee
first
in
execution
,
to
wit
,
before
Adam
was
suffered
to
fall
,
or
they
suffered
by
an
evill
conversation
to
arise
to
so
corrupt
dispositions
,
or
God
denyed
them
grace
to
correct
such
corrupt
dispositions
.
And
though
Christs
suffering
death
in
a
speciall
manner
,
to
wit
,
by
the
sins
of
men
,
were
to
bee
first
in
execution
,
yet
Christs
suffering
death
in
generall
and
in
an
indefinite
manner
,
was
to
bee
last
in
execution
.
And
this
argumentation
of
mine
throughout
depends
meerly
upon
your
own
rules
delivered
in
clearing
the
first
doubt
.
But
passe
wee
over
these
scrupulosities
.
The
course
you
take
to
explicate
Gods
providence
in
punishing
sin
with
sin
,
is
nothing
congruous
to
the
examples
thereof
set
down
in
holy
Scripture
.
For
whereas
Judas
his
betraying
of
Christ
was
a
fruit
of
his
covetousnesse
,
you
make
Gods
giving
him
over
to
the
committing
of
this
sin
to
bee
the
punishment
of
his
covetousnesse
.
Likewise
whereas
the
High
Priests
and
Pharisees
conspiracy
against
Christ
was
a
fruite
of
their
envy
;
(
for
Pilate
knew
that
for
envy
they
had
delivered
him
)
and
of
their
ambition
,
as
appeareth
Joh.
11.
48.
you
make
Gods
giving
them
over
to
the
committing
of
this
sin
,
to
bee
the
punishment
of
their
ambition
and
envy
.
In
like
sort
that
Pilate
gave
judgement
against
Christ
being
a
fruit
of
his
popularity
and
worldly
feare
of
Caesar
,
the
giving
of
him
over
to
the
committing
of
this
sin
,
you
make
to
bee
the
punishment
of
his
popularity
and
worldly
feare
of
Caesar
.
So
the
Jews
crying
out
against
him
being
a
fruite
of
their
ignorance
and
infidelity
,
the
giving
them
over
unto
this
sin
,
you
make
it
to
bee
the
punishment
of
their
ignorance
and
infidelity
.
Now
shew
mee
any
example
throughout
the
book
of
God
in
punishing
sin
with
sin
,
answerable
unto
this
.
As
if
God
did
punish
mens
sinfull
dispositions
by
giving
them
over
to
bring
forth
the
proper
and
congruous
fruites
of
those
sinfull
dispositions
,
Rom.
1.
Wee
read
God
gave
the
Gentiles
over
into
a
reprobate
minde
,
to
doe
things
inconvenient
,
to
commit
horrible
uncleanenesse
.
But
God
hereby
punished
not
the
unclean
disposition
,
the
fruites
whereof
were
brought
forth
by
Gods
giving
them
over
into
a
reprobate
minde
,
but
hereby
God
punished
their
Idolatry
,
2
Thess.
2.
20.
Wee
read
of
Gods
giving
men
over
to
illusions
to
beleeve
lies
,
hereby
hee
did
not
punish
their
infidelity
,
the
fruite
whereof
was
,
the
beleeving
lies
,
but
hereby
hee
punished
their
want
of
love
to
Gods
truth
.
So
when
God
sent
an
evill
spirit
between
Abimelech
and
the
men
of
Sechem
,
to
set
them
together
by
the
eares
,
hee
did
not
hereby
punish
their
mutuall
hatred
one
against
another
,
but
rather
their
joynt
conspiracy
against
the
sons
of
Jerubbaal
.
I
doe
not
deny
but
it
may
bee
said
,
as
Austin
saith
,
that
God
hath
ordained
,
Ut
omnis
inordinatus
animus
paena
sit
sibi
,
That
every
inordinate
minde
should
bee
a
punishment
to
it self
;
but
in
my
judgement
it
is
a
strange
liberty
of
speech
,
to
say
,
that
God
doth
punish
a
man
for
his
covetousnesse
,
by
not
restraining
it
,
but
suffering
it
to
have
his
course
.
What
you
mean
by
giving
Judas
over
to
betray
Christ
,
I
know
not
.
Gods
providence
operative
in
evill
,
is
of
an
obscure
nature
.
You
speak
of
obduration
and
of
giving
over
unto
sin
,
but
wherein
it
consists
you
explicate
not
.
Yet
by
declining
these
phrases
,
you
forsake
the
point
in
question
:
Which
is
not
at
this
present
,
whether
God
gave
Judas
over
to
the
betraying
of
Christ
,
but
whether
hee
decreed
hee
should
betray
him
,
and
the
Priests
conspire
against
him
,
and
the
people
preferre
Barabbas
before
him
,
and
Pilate
condemn
him
.
Which
because
you
not
directly
deny
,
the
Question
is
transferred
to
the
manner
of
this
decree
:
as
namely
,
whether
it
bee
absolute
or
conditionall
.
You
will
have
it
to
bee
conditionall
,
to
wit
,
upon
the
presupposall
of
Judas
his
covetousnesse
.
Yet
this
you
doe
not
in
plain
terms
expresse
,
as
indeed
you
seldome
set
down
your
meaning
plainly
,
giving
your self
too
much
liberty
in
speaking
at
large
,
which
is
no
way
conducing
to
the
investigation
of
truth
,
but
a
sore
impediment
rather
.
Having
said
that
it
is
without
warrant
to
say
,
that
the
sinfull
manner
of
Christs
death
was
decreed
by
God
by
an
unconditionall
decree
,
presupposing
no
condition
in
the
creatures
,
which
were
the
wicked
instruments
of
his
death
.
Whereas
hereupon
you
should
shew
upon
presupposall
of
what
condition
in
Judas
,
in
the
Priests
,
in
Pilate
,
God
decreed
that
Judas
should
betray
him
,
the
Priests
deliver
him
to
Pilate
,
and
Pilate
condemn
him
:
you
decline
this
,
and
in
a
new
phrase
tell
us
,
that
it
was
the
punishment
of
Judas
his
covetousnesse
and
hypocrisie
,
that
God
gave
him
up
to
betray
Christ
;
and
in
like
manner
you
speak
of
the
rest
.
Leaving
to
your
Reader
to
expiscate
your
direct
meaning
,
and
to
explicate
that
which
you
involve
.
It
seems
your
meaning
is
,
that
upon
the
foresight
of
Judas
his
covetousnesse
and
hypocrisie
,
God
decreed
hee
should
betray
him
.
Now
let
us
discusse
this
;
If
God
did
in
this
manner
decree
it
,
then
certainly
upon
the
covetousnesse
of
Judas
hee
brought
this
to
passe
.
Now
I
demand
by
what
course
of
providence
God
brought
it
to
passe
,
that
Judas
betrayed
him
?
you
say
it
was
by
giving
him
over
to
betray
him
.
Now
what
you
mean
by
this
I
know
not
,
neither
doe
you
expresse
:
but
I
will
indevour
to
explain
it
.
First
,
I
presume
your
meaning
is
God
did
not
restrain
his
covetousnesse
,
for
this
seems
to
bee
the
meaning
of
this
phrase
,
Psal.
81.
where
it
is
said
,
God
gave
them
over
to
their
own
hearts
lusts
,
and
by
way
of
explication
it
is
added
,
And
let
them
follow
their
own
inventions
.
Now
this
course
of
providence
was
not
sufficient
to
bring
it
to
passe
,
that
Judas
should
betray
him
.
For
this
is
onely
to
let
him
doe
what
hee
will
in
the
course
of
his
covetousnesse
.
Now
though
Judas
was
left
to
doe
what
hee
would
in
the
way
of
satisfying
his
covetous
course
,
yet
it
doth
not
follow
hereupon
that
Judas
should
betray
Christ
.
Therefore
Arminius
to
this
decree
of
God
,
presupposeth
not
Judas
his
covetousnesse
onely
,
but
his
will
to
betray
Christ
,
as
much
as
to
say
,
God
foreseeing
hee
would
betray
him
,
decreed
hee
should
betray
him
.
To
this
construction
of
Gods
decree
you
come
too
neere
,
though
you
doe
not
deliver
your self
thereof
so
plainly
as
hee
doth
,
nor
so
plausibly
.
But
the
mischief
is
,
it
is
now
confessed
on
all
hands
;
that
the
very
act
of
willing
is
wrought
by
God
,
and
consequently
was
decreed
by
God
.
Now
upon
what
condition
presupposed
did
God
decree
that
Judas
should
will
the
betraying
of
Christ
?
was
it
upon
the
foresight
of
his
will
?
If
so
,
then
also
upon
the
presupposition
of
Judas
his
will
to
doe
this
,
God
did
work
his
will
to
do
this
;
which
is
flat
contradiction
,
in
making
Judas
his
will
to
doe
this
,
to
goe
before
his
will
to
doe
this
.
Besides
,
what
need
was
there
for
God
to
work
his
will
to
doe
this
,
when
his
will
to
doe
this
is
already
presupposed
?
Bellarmine
goes
another
way
to
work
,
and
confessing
that
God
decreed
that
Christ
should
bee
betrayed
and
crucifyed
,
yet
denies
that
hee
decreed
that
any
should
betray
and
crucifie
him
.
Christs
suffering
was
decreed
and
his
patience
therein
,
but
not
their
sin
in
putting
him
upon
suffering
.
Your
interpretation
is
lesse
plain
then
theirs
,
but
equally
with
theirs
removed
from
the
truth
.
Punishment
of
sin
alway
presupposeth
(
I
confesse
)
sin
;
but
I
deny
that
the
decree
of
punishing
sin
presupposeth
sin
.
If
this
argument
were
right
;
then
it
would
follow
,
that
because
to
reward
with
everlasting
life
,
presupposeth
good
works
,
Gods
decree
to
reward
with
everlasting
life
,
presupposeth
good
works
;
which
is
as
much
to
say
that
election
presupposeth
good
works
.
For
election
is
the
decree
of
bestowing
everlasting
life
by
way
of
reward
;
yet
here
you
bring
in
Gods
punishing
sin
with
sin
,
whereof
there
is
no
question
here
,
and
forbeare
to
speak
of
Gods
decree
,
whereof
alone
is
the
present
question
.
I
pray
you
what
rewards
doth
God
dispense
unto
Reprobates
in
regard
of
their
obedience
?
will
you
deny
plain
Text
of
Scripture
expressely
professing
,
That
wee
must
all
appeare
afore
the
judgement
seat
of
Christ
,
that
every
man
may
receive
the
things
which
are
done
in
his
body
,
according
to
that
hee
hath
done
,
whether
it
bee
good
or
evill
?
Onely
here
is
the
difference
,
Christ
made
satisfaction
for
Gods
Elect
,
and
not
of
Reprobates
.
And
also
merited
that
God
should
inable
his
Elect
,
and
not
Reprobates
to
perform
obedience
acceptable
to
God
,
according
to
the
Covenant
of
Grace
,
and
that
Salvation
accordingly
shall
bee
bestowed
upon
them
by
way
of
reward
.
Yet
I
confesse
Gods
equity
and
justice
in
dispensing
rewards
and
punishments
is
no
way
prejudiced
by
the
absolutenesse
of
his
decree
.
For
hee
hath
absolutely
decreed
to
deale
with
men
according
to
that
,
which
they
have
done
in
their
bodies
whether
it
bee
good
or
evill
;
though
the
good
which
is
done
is
meerely
of
Gods
grace
,
and
his
rewarding
men
accordingly
,
is
no
impediment
to
the
course
of
his
Covenant
of
Grace
.
Gods
calling
of
Reprobates
wee
conceive
consists
in
causing
the
Gospel
to
bee
Preached
unto
them
,
which
in
effect
is
this
,
Whosoever
beleeves
shall
bee
saved
,
whosoever
beleeves
not
shall
bee
damned
;
judge
you
whether
there
bee
not
as
much
truth
in
Preaching
this
to
Reprobates
,
as
in
Preaching
it
to
the
very
Elect
of
God
.
The
Seventh
Doubt
.
Question
,
7.
THat
if
all
bee
translated
into
Christs
Dominion
,
then
the
Infants
of
Turks
.
First
,
how
then
saith
the
Apostle
,
1
Cor.
7.
14.
Secondly
,
on
all
children
dying
before
the
guilt
of
actuall
sin
,
hee
will
shew
the
riches
of
his
grace
,
because
their
damnation
cannot
stand
,
with
such
an
equity
of
his
justice
as
here
is
mentioned
and
made
shew
of
.
To
this
I
answer
,
that
when
I
say
,
that
all
the
creatures
are
translated
into
the
Dominion
of
Christ
,
I
meane
not
into
his
Kingdome
of
a
grace
,
but
into
the
dominion
of
his
power
;
viz.
to
be
disposed
of
by
him
,
the
wicked
to
the
praise
of
his
justice
,
and
both
them
and
other
creatures
to
the
service
and
exercise
of
his
elect
.
Hence
I
conceive
it
to
bee
that
it
is
said
,
that
Christ
hath
bought
the
dominion
of
such
as
deny
him
.
Hence
the
Lord
both
of
the
quick
and
dead
.
Hence
God
is
said
to
have
given
all
things
into
his
hand
,
with
all
power
both
in
heaven
and
earth
.
Neither
am
Lable
to
conceive
how
the
whole
body
of
the
Creature
,
I
mean
all
the
world
beside
Reprobates
,
can
be
said
to
waite
for
the
redemption
,
and
restoring
into
the
glorious
liberty
of
the
sons
of
God
,
unlesse
as
they
lost
their
liberty
—
by
the
first
Adam
,
so
they
had
recovered
the
same
again
by
the
redemption
of
the
second
Adam
.
If
then
all
the
creatures
be
translated
into
the
dominion
of
Christ
,
thinke
it
not
absurd
that
the
Infants
of
Turks
themselves
be
translated
into
the
same
dominion
.
The
place
that
may
be
alledged
to
the
contrary
,
doth
prove
the
Infants
of
Infidels
not
to
bee
translated
into
the
Kingdom
of
grace
,
or
fellowship
of
his
Church
,
but
what
is
that
to
this
point
touching
children
that
die
in
their
infancy
before
the
guilt
of
their
actuall
sin
?
I
would
not
hastily
determine
any
thing
.
Praestat
dubitare
de
occultis
,
quàm
ligitare
de
incertis
.
It
is
better
to
doubt
of
secret
things
,
then
wrangle
about
things
uncertaine
.
They
stand
or
fall
to
him
,
who
hath
said
of
the
Infants
of
such
parents
,
as
commend
them
to
the
blessing
of
Christ
,
Of
such
is
the
kingdome
of
God
.
But
to
my
understanding
That
all
creatures
are
under
the
dominion
of
Christ
no
When
God
bringeth
in
his
first
begotten
sonne
into
the
world
,
he
saith
of
him
,
Let
all
the
Angels
of
God
worship
him
,
Heb.
1.
6.
&
Joh.
5.
God
hath
committed
all
judgement
unto
his
Son
,
and
Joh.
17.
2.
Thou
hast
given
him
power
over
all
flesh
.
But
that
hee
hath
bought
this
dominion
,
well
it
may
passe
for
an
Oracle
of
flesh
and
blood
,
but
I
have
not
hitherto
found
it
to
bee
an
Oracle
of
God
.
Whatsoever
is
bought
,
is
bought
with
a
price
.
And
so
whatsoever
Christ
hath
bought
,
hee
hath
bought
with
a
price
,
1
Cor.
6.
20.
&
7.
23.
And
this
price
wherewith
Christ
hath
bought
that
which
hee
hath
bought
,
is
his
blood
,
Rev.
5.
9.
1
Pet.
1.
18.
But
blood
is
no
sit
price
wherewith
to
buy
Dominion
.
His
blood
is
propitiatory
and
satisfactory
,
and
so
fit
onely
to
buy
poore
soules
,
and
to
save
them
from
condemnation
.
And
accordingly
,
the
life
that
hee
gave
for
many
,
was
given
by
the
way
of
ransome
,
Matth.
20.
24.
So
that
persons
thereby
are
ransomed
,
rather
then
any
generall
dominion
procured
.
And
is
it
sit
to
say
,
that
Christ
by
his
blood
obtained
dominion
over
the
wicked
to
damn
them
for
their
sins
?
Rather
the
power
which
hee
obtained
was
to
give
eternall
life
to
them
,
whom
his
Father
had
given
him
,
Job
.
17.
2.
and
that
in
despite
of
sin
.
Againe
,
is
it
fit
to
say
that
Christ
by
his
blood
bought
dominion
over
brute
and
senselesse
creatures
?
Or
,
that
by
his
blood
hee
obtained
dominion
over
Angels
and
Devils
?
Whom
Christ
bought
,
hee
bought
unto
God
,
Rev.
5.
9.
And
shall
wee
say
that
by
his
death
hee
bought
unto
God
the
dominion
over
Reprobates
,
whether
Men
or
Angels
,
and
over
all
other
creatures
?
Again
,
whom
hee
bought
,
hee
bought
from
the
earth
,
Rev.
14.
8.
And
from
men
,
ver.
4.
Can
this
bee
verifyed
of
Angels
of
light
,
and
of
angels
of
darknesse
,
and
of
reprobate
men
,
and
of
all
Gods
creatures
?
Lastly
,
whom
hee
bought
by
his
blood
,
hee
redeemed
from
their
vain
conversation
,
1
Pet.
1.
18.
So
hee
did
not
redeem
either
reprobate
men
,
or
reprobate
angels
:
and
as
for
the
Elect
Angels
they
stood
not
in
need
of
any
such
Redemption
,
much
lesse
the
brute
creatures
of
God
.
Yet
even
of
some
that
were
no
better
then
Reprobates
,
it
is
said
that
hee
redeemed
them
,
2
Pet.
2.
1.
And
hence
Arminius
inserres
that
the
most
wicked
are
redeemed
by
Christ
,
and
that
in
the
same
sense
that
Gods
Elect
are
redeemed
by
Christ
.
You
say
hee
redeemed
,
even
the
Reprobates
,
but
not
in
the
same
manner
as
hee
redeemed
the
Elect
,
but
onely
that
hee
bought
the
dominion
of
them
.
But
this
seems
a
forced
interpretation
:
For
whom
hee
hath
bought
,
they
are
his
in
speciall
manner
.
But
to
hee
Christs
,
is
peculiar
to
Gods
Elect
,
2
Cor.
3.
ult.
And
hence
the
Apostle
inferreth
,
Glorifie
God
in
your
bodies
,
1
Cor.
6.
ult.
You
will
say
,
In
what
sense
doth
the
Apostle
say
of
wicked
men
,
that
the
Lord
redeemed
them
?
I
answer
,
it
may
bee
said
in
the
same
sense
wherein
it
is
said
of
the
gods
of
Damascus
that
they
plagued
Ahaz
:
not
that
indeed
they
plagued
him
,
or
had
any
power
to
plague
him
,
for
An
Idol
is
nothing
,
saith
Paul
,
that
is
,
hath
no
power
to
doe
good
or
evill
,
but
it
was
Ahaz
his
opinion
that
they
plagued
him
,
and
so
hee
sacrificed
unto
them
.
Again
,
their
former
profession
was
such
,
that
they
were
the
redeemed
of
the
Lord
as
well
as
any
other
.
So
Piscator
interpretech
that
place
in
Peter
,
as
spoken
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
as
it
were
so
indeed
,
but
in
their
opinion
onely
,
or
in
the
common
opinion
of
others
.
The
creature
likewise
shall
bee
restored
by
him
,
Act.
3.
For
the
Heavens
must
contain
him
,
till
the
time
come
that
God
hath
appointed
,
for
the
restoring
of
all
things
.
But
that
redemption
is
not
yet
,
neither
hath
hee
purchased
that
redemption
with
his
blood
.
Wee
deny
not
that
all
creatures
are
under
the
dominion
of
Christ
,
but
that
they
should
bee
translated
into
his
dominion
by
way
of
purchase
by
his
blood
,
that
seemes
to
mee
a
strange
conceit
.
Yet
it
sufficeth
us
that
you
confesse
,
that
Turks
,
together
with
their
Infants
,
are
not
translated
into
the
kingdome
of
Grace
.
By
Infants
of
Turks
wee
understand
none
other
then
such
as
dye
in
their
Infancy
,
and
I
wonder
,
you
should
distinguish
betwixt
them
;
Why
you
should
reckon
the
condition
of
Infants
deceasing
out
of
the
Church
,
amongst
the
number
of
the
secret
things
of
the
Lord
,
I
see
no
reason
.
Are
they
not
born
children
of
wrath
?
And
if
they
continue
so
from
the
time
of
their
conception
unto
their
birth
,
why
not
as
well
from
the
time
of
their
birth
,
to
the
time
of
their
death
dying
in
their
Infancy
?
And
can
wee
doubt
what
is
the
condition
of
those
who
dye
children
of
wrath
?
doth
not
God
say
of
the
Sodomites
,
that
they
suffer
the
vengeance
of
eternall
fire
,
and
were
there
(
think
you
)
no
Infants
at
all
amongst
them
?
As
for
those
who
are
commended
to
the
blessing
of
Christ
,
I
make
no
question
but
that
of
such
is
the
Kingdom
of
God
.
For
the
Apostle
teacheth
us
,
that
if
but
one
parent
bee
a
beleever
,
the
children
are
holy
,
but
if
neither
are
,
they
are
unclean
.
But
if
they
die
in
their
uncleanenesse
,
unwashed
,
unsanctifyed
,
what
shall
become
of
them
?
You
doe
well
in
mine
opinion
,
to
range
little
children
under
the
covenant
of
their
Parents
:
that
I
like
well
:
but
I
like
not
so
well
the
reason
whereby
you
inforce
it
.
For
the
sins
of
the
Father
who
is
under
one
Covenant
may
bee
visited
upon
their
children
unto
the
third
and
fourth
generation
who
are
under
another
covenant
.
For
the
sins
committed
in
the
dayes
of
Manasses
,
were
in
the
captivity
of
Babylon
,
visited
upon
the
children
in
a
fourth
generation
after
,
and
that
upon
as
gracious
children
as
were
those
that
were
represented
by
the
basket
of
good
figges
,
Jer.
24.
And
the
Covenant
between
Jonathan
and
David
,
was
only
the
preservative
for
keeping
gracious
Mephibosheth
,
from
having
visited
upon
him
the
sins
of
his
Grandfather
Saul
,
in
slaying
the
Gibeonites
.
Neither
yet
have
wee
cause
to
complain
as
the
heathen
doth
Delicta
majorum
immeritus
lues
Romane
.
For
if
I
mistake
not
,
there
is
a
great
deale
of
difference
between
punishing
the
Son
for
the
sin
of
the
Father
,
(
which
hath
no
place
at
all
in
Gods
providence
,
excepting
the
case
of
punishing
originall
sin
,
if
so
it
hath
place
in
that
)
and
visiting
the
sin
of
the
Father
upon
the
Son
.
This
being
the
punishment
of
the
Father
rather
then
of
the
Son
;
And
God
being
able
to
sanctifie
any
temporall
affliction
that
falleth
upon
the
son
for
the
sin
of
his
Father
,
either
while
the
Father
liveth
or
after
,
and
to
make
it
fall
amongst
the
number
of
those
things
which
work
together
for
his
good
.
The
Eighth
and
lost
Doubt
.
Question
8.
HOw
may
it
appeare
,
that
this
makes
not
three
Covenants
?
The
first
of
works
,
requiring
perfect
obedience
.
The
second
of
grace
,
promising
Christ
and
all
his
graces
,
even
faith
in
him
.
The
third
,
partly
of
grace
,
providing
a
redemption
,
and
promising
sufficient
help
;
partly
as
requiring
both
what
wee
can
doe
of
our selves
,
and
Gods
helpe
proceeding
with
us
accordingly
.
Answer
.
This
frame
of
Doctrine
is
so
farre
from
making
three
Covenants
,
that
the
serious
meditation
of
two
Covenants
Secondly
,
if
God
offer
grace
and
give
,
though
never
so
small
,
even
as
a
grain
of
Mustard-seed
,
and
promise
to
uphold
it
freely
for
Christ
his
sake
,
and
not
according
to
our
works
,
it
is
a
Covenant
of
Grace
.
But
if
hee
offer
and
give
never
so
many
gracious
helps
,
and
means
,
and
gifts
,
and
uphold
them
according
to
the
works
of
the
creature
;
it
is
still
a
Covenant
of
works
,
as
it
was
to
the
Angels
that
fell
,
and
to
Adam
,
though
hee
gave
to
both
of
them
the
whole
Image
of
God
,
and
besides
,
heaven
it self
to
the
one
,
a
Paradise
to
the
other
,
it
is
but
the
same
covenant
of
works
which
God
made
with
the
world
of
mankinde
after
the
fall
,
and
with
Adam
before
the
fall
:
though
Adam
received
greater
means
and
helps
to
keep
it
,
then
his
posterity
had
after
the
fall
.
Because
still
the
condition
of
the
Covenant
was
the
same
in
both
,
to
reward
them
both
according
to
their
works
.
So
is
it
still
but
the
same
Covenant
of
works
which
God
makes
with
mankinde
,
when
hee
offereth
them
in
Christ
,
greater
grace
and
helps
to
keep
it
,
then
after
the
fall
they
could
have
attained
unto
without
Christ
,
because
still
the
condition
of
the
Covenant
runneth
in
the
same
tenour
,
to
deal
with
them
according
to
their
works
.
Neither
doe
I
conceive
any
danger
in
the
point
,
though
by
this
means
obedience
to
Christ
,
and
walking
worthy
of
him
,
should
bee
commanded
in
the
Law
,
which
is
a
covenant
of
works
.
For
if
the
infidelity
and
disobedience
of
the
men
of
this
world
to
the
Gospel
of
Christ
bee
sin
,
then
are
they
also
transgressors
of
the
Law
,
and
then
the
contrary
vertues
are
commanded
in
the
Law
.
Thirdly
,
the
Ceremonies
of
the
Old
Testament
,
which
were
figures
of
Christ
,
were
commanded
in
the
second
precept
of
the
Law
,
was
not
Christ
himself
under
those
figures
commanded
also
?
were
they
commanded
to
lay
their
hands
on
the
sacrifices
,
and
not
withall
to
lay
their
Faith
on
Christ
?
were
they
commanded
to
look
on
the
Brazen
Serpent
,
and
not
withall
to
behold
Christ
?
were
they
commanded
to
obey
Moses
,
and
not
withall
the
Prophet
like
unto
Moses
?
What
then
?
doe
wee
confound
the
Law
and
the
Gospel
?
God
forbid
;
The
Law
indeed
commandeth
to
obey
God
in
whatsoever
hee
had
of
old
,
or
in
fulnesse
of
time
,
should
afterwards
reveale
to
bee
his
will
:
but
it
is
one
thing
to
command
Christ
to
bee
obeyed
and
revealed
,
(
which
after
Christ
is
revealed
,
even
the
Law
also
doth
to
all
that
heare
it
)
another
thing
it
is
to
give
Christ
freely
,
and
faith
to
receive
him
,
and
the
spirit
likewise
to
obey
him
,
yea
and
perseverance
also
notwithstanding
our
unworthinesse
to
continue
in
him
,
all
which
the
Gospel
promiseth
to
the
Elect
of
God
.
Glory
bee
to
God
in
Christ
,
and
peace
upon
Israel
.
If
the
serious
consideration
of
two
convenants
did
turn
the
[
*
](A64003-e28560-b)
*
Indeed
it
should
bee
not
Covenant
,
as
my
Copy
had
it
,
but
current
,
as
a
friend
shewed
mee
how
to
correct
it
.
covenant
,
it
should
seem
you
doe
acknowledge
a
third
covenant
,
distinct
from
the
former
two
.
Therefore
I
conceive
there
is
an
errour
in
the
writing
,
and
that
whereunto
the
stream
of
your
thoughts
was
turned
,
is
not
a
different
covenant
from
the
former
two
,
but
rather
an
opinion
concerning
reprobation
,
different
from
that
which
is
most
generally
received
amongst
our
Divines
.
And
albeit
hereupon
you
fell
on
this
;
yet
herehence
it
followeth
not
,
but
that
you
might
hereby
fall
upon
laying
a
ground
for
three
covenants
ere
you
are
aware
.
Yet
do
I
not
charge
you
with
this
.
As
in
some
respect
you
may
seem
to
make
three
;
so
in
another
respect
you
may
seem
to
make
but
one
;
if
the
covenant
of
retribution
according
unto
works
bee
but
one
;
For
I
see
no
reason
but
Gods
purpose
of
election
,
may
well
passe
for
a
purpose
of
retribution
;
and
consequently
,
if
the
purpose
of
election
and
reprobation
bee
reduced
unto
one
,
why
may
not
the
covenant
of
works
and
the
covenant
of
grace
,
by
your
rules
bee
reduced
into
one
?
As
election
is
Gods
purpose
to
bestow
everlasting
life
,
seeing
God
doth
not
purpose
to
bestow
it
,
but
by
way
of
reward
of
obedience
,
of
faith
and
repentance
,
and
good
works
;
it
necessarily
followeth
that
Gods
election
is
his
purpose
of
retribution
.
But
there
is
besides
in
election
,
a
purpose
to
work
a
certain
number
of
men
unto
faith
,
obedience
,
and
good
works
,
and
unto
a
finall
perseverance
in
them
all
.
So
likewise
between
the
covenant
of
the
Law
and
the
covenant
of
Grace
,
there
is
this
principall
difference
:
that
God
inables
his
elect
to
the
performance
of
the
one
,
not
of
the
other
;
but
as
touching
the
reprobate
,
hee
inableth
them
to
the
performance
of
neither
condition
.
Subservient
to
Gods
election
of
some
is
each
covenant
.
The
covenant
of
works
to
humble
them
,
not
onely
upon
the
consideration
of
their
sins
,
whereby
they
have
merited
eternall
death
;
but
especially
upon
consideration
how
their
naturall
corruption
is
so
farre
from
being
mastered
and
corrected
by
the
Law
,
as
that
on
the
contrary
it
is
irritated
and
exasperated
so
much
the
more
.
Then
the
covenant
of
grace
to
comfort
them
,
considering
how
the
condition
of
life
is
adulced
and
tempered
,
being
from
exact
and
strict
obedience
changed
into
faith
and
repentance
;
but
chiefely
upon
consideration
that
the
word
of
this
covenant
is
a
word
of
power
mastering
their
corruption
,
and
inabling
to
perform
faith
,
repentance
,
and
Evangelicall
obedience
in
an
acceptuble
manner
unto
the
Lord
.
Subservient
to
the
purpose
of
reprobation
may
bee
the
Law
,
only
writen
in
mens
hearts
,
which
very
obscurely
,
intimateth
(
if
at
all
)
any
covenant
made
of
everlasting
life
between
God
and
man
.
Where
the
word
is
revealed
,
that
in
generall
comprehending
both
Law
and
Gospel
,
is
subservient
thereunto
in
the
way
of
instruction
and
exhortation
,
and
the
like
,
thereby
taking
away
all
excuse
.
Of
any
other
end
intended
towards
them
I
know
not
,
except
sometimes
,
as
Austin
observeth
,
Ut
proficiant
ad
exteriorem
vitae
emendationem
quo
mitius
puniantur
.
And
why
I
pray
may
not
the
covenant
of
workes
promise
life
upon
condition
of
obedience
,
notwithstanding
the
purpose
of
reprobation
hath
absolutely
determined
death
,
upon
all
them
within
the
Covenant
:
as
well
as
the
Covenant
of
grace
threatens
death
upon
condition
of
disobedience
of
faith
and
repentance
:
notwithstanding
that
the
purpose
of
election
hath
absolutely
determined
life
upon
all
them
within
that
Covenant
.
And
yet
like
as
in
election
wee
acknowledge
a
respect
to
obedience
,
consequent
thereunto
,
in
as
much
as
it
includes
a
purpose
to
give
grace
to
work
them
to
obedience
,
though
not
any
respect
therto
,
as
antecedent
to
the
decree
it self
;
how
much
more
may
you
easily
conceive
,
that
in
reprobation
wee
deny
not
a
respect
to
disobedience
consequent
,
for
as
much
as
it
includes
a
purpose
to
deny
grace
,
which
alone
can
prevent
disobedience
,
though
not
any
respect
to
disobedience
as
antecedent
to
the
decree
of
reprobation
?
And
to
repeate
by
the
way
,
that
which
formerly
hath
been
delivered
.
Respect
to
disobedience
as
antecedent
to
the
decree
of
damnation
cannot
bee
imagined
,
unlesse
withall
you
imagine
God
did
first
decree
to
permit
it
,
and
thereupon
for
the
foresight
thereof
decree
to
damne
for
it
:
Whence
it
followeth
that
permission
of
disobedience
must
bee
first
in
intention
,
in
comparison
with
condemnation
,
and
consequently
it
must
bee
last
in
execution
by
your
own
rules
,
formerly
laid
down
as
unquestionable
foundations
.
Yet
doe
not
I
maintain
that
God
in
any
moment
of
nature
,
doth
first
decree
damnation
,
and
then
decree
the
permission
of
sin
,
for
which
hee
damnes
them
;
I
make
these
decrees
not
subordinate
as
most
doe
,
but
co-ordinate
and
joynt
decrees
,
being
onely
concerning
meanes
tending
to
the
same
end
.
And
with
Aquinas
,
I
say
that
reprobation
includes
Voluntatem
permittendi
culpam
,
&
condemnationem
inferendi
proculpa
.
The
end
whereof
is
the
demonstration
of
his
glory
in
the
way
of
justice
.
But
withall
I
desire
that
culpa
in
this
description
of
reprobation
may
bee
understood
aright
,
and
not
as
Arminius
doth
,
whose
superficiall
consideration
of
things
is
usually
for
his
advantage
,
making
him
thereby
the
more
to
abound
in
arguments
for
the
impugning
of
his
adversaries
opinions
,
according
to
his
own
shaping
of
them
quite
beside
their
meaning
.
For
culpa
is
not
fin
in
generall
in
this
definition
,
but
onely
such
a
sin
,
propter
quod
quis
damnatur
,
for
which
a
man
is
damned
;
that
is
,
finall
perseverance
in
insidelity
or
impenitency
.
When
you
say
the
grace
of
redemption
offers
the
death
of
Christ
,
and
reacheth
forth
some
fruite
thereof
unto
all
,
you
walk
according
to
your
course
in
the
clouds
of
your
own
mysteries
.
What
you
mean
by
these
fruites
you
speak
of
,
and
by
the
reaching
of
them
forth
,
I
am
utterly
to
seek
;
neither
doth
ought
you
have
formerly
delivered
helpe
mee
in
this
.
But
in
these
particulars
it
seems
you
love
to
speak
darkly
;
and
keep
your self
to
generall
terms
.
I
know
no
condition
proposed
in
the
Gospel
,
for
receiving
of
any
benefit
from
Christ
,
but
faith
and
repentance
.
But
you
seem
to
bring
in
gracious
helps
for
the
obtaining
of
faith
and
repentance
,
to
bee
tendred
unto
us
for
Christs
sake
upon
other
conditions
,
I
know
not
what
;
neither
have
.
I
hitherto
received
any
ground
of
assurance
from
this
your
discourse
,
that
your self
know
what
.
In
the
next
place
you
seem
to
specifie
what
these
fruites
are
,
as
when
you
say
,
that
it
promiseth
and
offereth
sufficient
helpe
to
bring
them
to
the
knowledge
of
God
,
and
means
of
grace
,
still
keeping
your self
in
the
generall
,
as
if
you
feared
to
bee
understood
.
And
I
wonder
not
a
little
that
your self
being
a
man
of
such
reputation
,
and
much
exercised
in
giving
satisfaction
,
addressing
your self
to
give
satisfactivn
in
so
tender
and
precious
points
of
Divinity
as
these
,
should
deliver
your self
in
so
strange
a
language
.
But
let
us
take
the
more
paines
in
discussing
the
clouds
of
your
Phrasiologies
.
When
you
say
the
grace
of
redemption
promiseth
and
offereth
sufficient
helps
;
your
meaning
must
bee
that
the
Gospel
of
Christ
doth
promise
and
offer
this
,
for
as
much
as
wee
are
acquainted
with
no
promises
of
Grace
but
in
the
Gospel
.
Yet
this
phrase
of
expressing
,
used
by
you
,
is
enough
to
trouble
a
Reader
,
who
when
the
matter
wee
treat
of
is
difficult
enough
,
might
justly
desire
that
hee
might
not
bee
put
to
other
trouble
,
as
to
interpret
mens
expressions
.
Yet
it
may
bee
you
may
think
to
have
a
ground
for
this
out
of
Saint
Paul
,
where
hee
saith
,
The
grace
of
God
which
bringeth
salvation
hath
appeared
unto
all
,
teaching
us
to
deny
ungodlinesse
;
and
by
which
grace
hee
seemes
to
meane
the
Gospel
.
Bee
it
so
,
yet
Saint
Paul
doth
not
call
it
the
grace
of
redemption
,
as
you
doe
.
Redemption
in
Scripture
phrase
signifies
forgivenesse
of
sins
,
Ephes.
1.
7.
and
Col.
1.
14.
If
this
bee
your
meaning
,
I
finde
no
congruity
in
this
your
affirmation
.
For
what
?
will
you
say
the
Gospel
preached
,
doth
promise
and
offer
to
bring
men
to
the
knowledge
of
God
,
and
means
of
grace
?
I
had
thought
rather
it
had
brought
the
knowledge
of
God
and
meanes
of
grace
to
them
.
Or
rather
is
the
very
bringing
of
it
,
or
to
speak
more
properly
is
the
very
means
of
grace
it self
.
All
which
considered
,
I
am
yet
to
seek
of
your
meaning
,
I
finde
it
so
miserably
involved
,
and
that
in
the
very
close
of
all
,
enough
to
make
any
intelligent
Reader
despaire
to
receive
satisfaction
from
you
,
when
in
the
very
last
act
hee
shall
finde
himselfe
so
farre
from
making
any
tolerable
construction
of
your
words
,
thereby
to
pick
out
any
sober
meaning
.
Then
againe
,
by
offering
helps
,
you
seem
to
imply
some
termes
or
condition
whereupon
it
is
offered
them
,
but
no
such
condition
is
expressed
by
you
.
If
it
had
,
perhaps
thereby
wee
might
have
taken
the
altitude
.
I
mean
the
depth
of
your
meaning
throughout
.
The
same
grace
of
redemption
bestows
also
(
you
say
)
sometimes
some
excellent
though
common
graces
.
I
have
heard
(
I
confesse
)
you
stand
much
upon
common
graces
.
But
what
they
are
,
and
to
what
end
they
tend
,
and
whether
absolutely
or
conditionally
imparted
according
to
your
opinion
:
when
I
shall
bee
sufficiently
informed
,
I
will
doe
my
best
indevour
to
weigh
them
in
the
ballance
of
Christian
and
Scholasticall
examination
,
and
accordingly
to
give
them
that
due
respect
which
belongs
unto
them
.
It
may
bee
about
a
third
covenant
,
which
they
might
seem
to
make
,
partly
of
grace
and
partly
of
works
:
I
should
not
bee
much
contentious
.
Yet
it
followeth
not
,
that
because
they
doe
binde
the
more
to
the
keeping
of
the
Covenant
of
works
,
as
having
more
means
and
helps
vouchsafed
unto
them
;
therefore
it
doth
not
make
a
third
Covenant
:
You
say
it
is
not
the
helps
of
grace
offered
or
given
,
that
include
men
within
any
part
of
the
covenant
of
grace
,
but
the
condition
whereupon
it
is
offered
or
given
:
that
is
,
whereupon
they
are
offered
or
given
,
to
wit
,
the
helps
of
grace
.
Here
new
mysteries
offer
themselves
againe
,
I
must
bee
driven
Balaam-like
to
cast
about
for
divinations
:
and
whether
in
the
issue
I
shall
finde
that
I
seek
for
,
I
cannot
assure
my self
.
You
came
but
now
from
speaking
of
common
graces
,
and
by
the
coherence
,
these
helps
of
grace
which
here
you
speak
of
,
should
bee
those
common
graces
,
considered
as
helps
of
grace
speciall
.
Now
had
you
given
instance
,
and
shewed
what
these
common
graces
are
,
they
might
of
themselves
have
discovered
the
reference
wherein
they
stand
unto
grace
speciall
,
which
I
ghesse
to
bee
faith
and
repentance
.
This
you
might
easily
have
done
,
and
saved
us
a
great
deale
of
irresolution
and
paines
also
,
partly
in
seeking
after
that
which
wee
cannot
easily
finde
,
and
partly
in
labouring
to
disprove
wee
know
not
what
.
This
confused
course
proceede
in
some
from
an
ill
minde
,
fearing
lest
their
opposites
should
have
too
much
liberty
by
their
plaine
dealing
to
impugne
them
,
but
in
good
men
it
proceeds
from
the
weaknesse
of
their
cause
,
and
from
the
uncertainty
and
ambiguity
of
their
thoughts
,
for
the
justifying
of
that
which
they
doe
maintain
.
But
let
us
proceed
.
These
helps
of
grace
by
which
I
hope
you
mean
,
helps
unto
faith
and
repentance
,
you
plainly
signifie
are
offered
upon
a
condition
,
and
by
the
quality
of
this
condition
wee
may
judge
whether
they
to
whom
they
are
offered
are
included
within
the
covenant
of
grace
or
no.
Now
let
us
indevour
to
sound
your
meaning
;
These
helps
of
grace
must
needs
bee
,
either
outward
means
,
or
inward
qualities
and
habits
.
By
helps
I
should
understand
outward
means
,
after
mine
own
phrase
of
speech
,
and
by
yours
also
I
have
good
cause
;
for
as
much
as
in
the
words
immediately
going
before
,
you
joyn
helps
and
means
together
,
and
confound
common
graces
with
them
both
.
As
for
means
of
grace
,
they
are
not
given
upon
condition
;
for
what
condition
can
bee
imagined
whereupon
the
Gospel
should
bee
given
to
a
Nation
?
shall
it
bee
the
using
of
their
naturalls
right
?
how
will
you
bee
able
to
make
it
good
,
that
heathen
men
before
they
injoyed
the
Gospel
,
did
use
their
naturalls
right
?
Did
the
Corinthians
who
were
carryed
away
with
dumb
Idols
even
as
they
were
led
?
1
Cor.
12.
2.
And
for
not
honouring
God
as
God
,
did
not
God
give
them
up
into
a
reprobate
minde
,
to
doe
things
inconvenient
as
well
as
others
,
thereby
to
receive
the
recompence
of
their
errours
?
Judge
of
this
by
that
which
the
Apostle
mindes
them
of
,
1
Cor.
6.
For
after
hee
had
told
them
that
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Wantons
,
nor
Buggerers
,
nor
Theeves
,
nor
Covetous
,
nor
Drunkards
,
nor
Raylers
,
nor
Extortioners
,
shall
inherit
the
Kingdome
of
God
,
ver.
9.
10.
forthwith
hee
addeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
things
were
some
of
you
,
as
much
as
to
say
,
some
of
you
were
fornicators
,
some
adulterers
,
some
Idolaters
,
some
wantons
,
some
buggerers
,
some
theeves
,
some
covetous
,
some
drunkards
,
some
raylers
,
some
extortioners
;
or
some
of
them
in
diverse
kindes
,
if
not
in
all
these
kindes
lyable
to
condemnation
,
and
utter
exclusion
out
of
the
Kingdom
of
God
:
But
(
yet
for
all
this
)
yee
are
washed
,
but
yee
are
sanctifyed
,
but
yee
are
justified
,
in
the
name
of
the
Lord
Jesus
,
and
by
the
spirit
of
our
God
,
ver.
11.
And
is
it
not
manifest
that
when
the
Gospel
is
first
preached
to
any
Nation
,
it
is
preached
as
well
to
the
uncivill
as
to
those
that
are
civill
:
as
well
to
the
debauched
as
to
the
morall
?
Again
,
In
this
case
,
the
Gospel
should
bee
bestowed
by
way
of
reward
of
obedience
:
but
obedience
is
no
obedience
,
unlesse
it
bee
performed
upon
knowledge
,
in
obedience
unto
some
Law
given
.
Now
how
could
the
Gentiles
know
of
any
such
Law
,
that
whosoever
used
their
naturalls
should
bee
rewarded
with
the
benefit
of
the
Gospel
;
seeing
this
is
no
where
pretended
to
bee
revealed
but
in
the
Gospel
?
So
that
assoon
as
any
man
hears
of
such
a
Law
,
hee
already
enjoyeth
the
Gospel
.
The
two
first
of
these
arguments
may
as
well
bee
applyed
against
this
doctrine
of
yours
,
if
by
helps
of
Grace
you
mean
some
habits
or
qualities
besides
that
which
may
bee
further
alledged
upon
your
specification
,
what
these
habits
and
qualities
are
.
And
here
is
a
faire
way
opened
for
a
third
Covenant
;
for
as
for
the
two
covenants
commonly
acknowledged
,
they
are
onely
for
the
obtaining
of
Salvation
different
wayes
:
besides
which
here
is
brought
in
another
Covenant
for
the
obtaining
the
means
of
grace
,
and
that
different
wayes
also
,
to
wit
,
either
by
works
or
by
Grace
.
But
when
I
look
unto
your
former
words
and
consider
them
well
,
as
when
you
say
it
is
not
the
helps
of
grace
offered
or
given
,
that
include
men
within
any
part
of
the
Covenant
of
grace
,
but
the
condition
whereupon
it
is
offered
or
given
,
these
words
,
It
is
offered
or
given
,
perhaps
are
not
referred
to
the
helps
of
grace
,
but
rather
to
the
grace
it self
,
yet
I
interpret
them
of
the
helps
of
grace
,
with
no
other
minde
then
to
salve
this
rule
of
yours
from
manifest
contradiction
.
For
by
your
rule
you
professe
,
that
the
inclusion
of
some
within
the
covenant
of
grace
,
and
the
exclusion
of
others
,
depends
not
upon
any
indifference
in
the
things
offered
or
given
,
but
onely
on
the
condition
whereupon
they
are
offered
or
given
;
manifestly
implying
thereby
,
that
the
same
things
are
given
to
them
that
are
without
the
covenant
,
and
to
them
that
are
within
;
but
the
difference
is
onely
in
the
condition
whereupon
they
are
given
.
But
if
your
rule
run
thus
,
it
is
not
the
helps
offered
or
given
,
that
include
a
man
within
the
Covenant
of
grace
,
but
the
condition
whereupon
the
grace
it self
is
given
.
Hereby
you
manifest
that
they
within
the
Covenant
of
grace
,
and
they
without
are
distinguished
,
not
onely
by
the
condition
,
whereupon
that
which
they
have
is
given
,
but
also
by
the
things
themselves
which
are
given
them
:
for
as
much
as
onely
the
helps
of
grace
are
given
to
the
one
,
to
wit
,
to
them
that
are
without
the
covenant
,
but
not
only
helps
of
grace
,
but
grace
it self
is
given
to
the
other
,
which
serves
directly
contrary
to
your
rule
here
given
:
not
to
speak
of
the
miserable
confusion
that
like
a
Leprosie
seizeth
upon
your
manner
of
expression
,
and
which
you
hold
up
in
the
beginning
of
your
next
section
.
But
before
I
come
to
the
scanning
thereof
,
let
mee
tell
you
of
your
dis-junctive
phrase
,
as
when
you
said
,
offered
or
given
;
this
is
very
ill-accommodated
to
the
helps
of
grace
,
if
you
meane
helpes
outward
,
such
as
the
Gospel
;
for
the
Gospel
where
it
is
preached
,
there
it
is
not
onely
offered
,
but
hoc
ipso
given
.
The
phrase
offered
,
is
as
ill
accommodated
to
grace
it self
in
respect
of
the
condition
,
whereupon
depends
admission
into
the
convenant
of
grace
.
For
to
offer
to
a
man
admission
into
the
covenant
of
grace
upon
condition
,
is
to
offer
it
upon
a
condition
to
bee
performed
by
him
to
whom
it
is
offered
.
But
such
an
offering
your self
confesse
doth
savour
of
a
covenant
of
works
,
but
when
the
condition
is
meerly
for
Christs
sake
,
that
you
say
makes
the
covenant
of
grace
.
Now
to
that
which
followeth
.
If
God
offer
(
say
you
)
and
give
it
,
to
wit
,
[
grace
]
though
never
so
small
,
even
as
a
grain
of
mustard
seed
,
and
promiseth
to
uphold
it
freely
for
Christs
sake
,
and
not
according
to
our
works
,
it
is
a
covenant
of
grace
.
But
if
hee
offer
and
give
never
so
many
helps
,
and
means
,
and
gifts
,
and
uphold
them
according
to
the
works
of
the
creature
,
it
is
still
a
covenant
of
workes
,
as
it
was
to
the
Angels
that
fell
,
and
to
Adam
.
Here
you
continue
your
former
confusion
;
for
pretending
to
maintain
the
difference
between
them
within
,
and
them
without
the
covenant
of
grace
,
as
depending
meerely
upon
the
condition
,
whereupon
things
are
given
;
you
notwithstanding
this
,
make
a
difference
also
in
the
things
given
.
For
the
one
thing
,
given
to
them
within
the
covenant
of
grace
,
you
seem
to
make
grace
it self
,
though
perhaps
as
small
as
a
grain
of
mustard
seed
,
and
not
onely
helpes
of
grace
;
but
the
things
given
to
them
without
the
Covenant
,
are
onely
gracious
helps
and
means
.
And
withall
you
deale
not
fairely
in
the
expression
of
that
which
you
intend
;
for
you
do
not
make
it
plainly
appeare
,
that
you
put
a
difference
between
the
things
given
(
lest
you
should
contradict
your self
,
for
you
place
the
difference
onely
in
the
condition
whereupon
the
thing
given
,
is
given
)
but
that
which
is
given
to
them
within
the
covenant
of
grace
you
formerly
expressed
by
the
relative
[
it
]
,
which
made
mee
in
doubt
whether
I
should
referre
it
to
grace
it self
;
or
to
the
helps
of
grace
;
yet
forthwith
on
the
other
side
running
again
to
helps
,
you
doe
not
style
them
helps
of
grace
,
as
before
you
did
,
which
doth
manifestly
distinguish
helps
of
grace
,
from
grace
it self
,
but
you
call
them
gratious
helps
and
means
,
and
not
contented
with
that
,
you
adde
gifts
also
,
as
if
your
purpose
were
not
to
distinguish
them
from
grace
in
the
other
member
of
the
comparison
mentioned
,
but
rather
to
confound
them
therewith
.
Which
I
confesse
sorts
best
with
your
rule
,
which
placeth
the
difference
only
in
the
condition
of
the
things
given
,
and
not
in
the
things
given
themselves
.
And
this
is
further
confirmed
by
the
instance
given
in
Angels
and
Adam
,
where
you
plainly
give
us
to
understand
,
that
by
gracious
helps
and
means
,
and
gifts
given
them
,
you
understand
the
Image
of
God
;
which
clearly
signifies
not
any
outward
help
and
means
,
(
after
which
manner
I
was
prone
to
interpret
this
phrase
of
yours
)
but
the
very
inward
sanctification
of
their
natures
,
which
in
my
judgement
is
very
untowardly
called
means
of
grace
,
or
helps
of
grace
.
Whereas
it
is
rather
,
that
holy
power
wherewith
God
had
indued
them
to
perform
that
which
hee
had
commanded
them
.
For
of
Adam
,
that
is
undoubtedly
true
which
Austin
saith
,
namely
,
that
God
gave
Adam
,
posse
si
voluit
;
non
dedit
velle
quod
potuit
,
power
to
obey
if
hee
would
,
but
not
a
will
to
doe
that
which
hee
could
;
and
questionlesse
it
is
as
true
of
the
Angels
as
of
Adam
.
And
this
power
I
confesse
had
continued
in
them
,
had
they
performed
actuall
obedience
according
to
that
power
,
whereof
by
their
disobedience
they
were
deprived
.
Whereby
you
give
mee
good
ground
to
guesse
,
what
that
opinion
of
yours
is
,
(
which
you
carry
wondrous
closely
,
(
and
I
verily
beleeve
because
of
the
offensive
nature
thereof
to
good
men
,
such
as
your self
)
namely
,
That
power
to
beleeve
and
repent
is
given
to
them
as
well
without
the
covenant
,
as
to
them
within
;
like
as
both
Angels
and
Adam
before
their
fall
,
had
power
to
perform
obedience
to
Gods
Commands
:
But
to
them
within
the
covenant
of
grace
,
it
is
given
and
upheld
onely
for
Christs
sake
;
to
others
it
is
to
bee
given
and
upheld
onely
according
to
the
covenant
of
worke
,
that
is
,
upon
condition
of
some
performance
of
theirs
.
But
yet
of
the
full
pourtraiture
of
your
opinion
,
I
am
to
seek
in
some
particulars
:
As
First
,
what
the
condition
is
upon
the
performance
whereof
they
shall
have
power
given
them
to
beleeve
and
repent
.
Whatsoever
you
say
,
or
give
instance
in
,
if
it
bee
a
work
of
nature
,
it
will
necessarily
follow
that
grace
shall
bee
possibly
,
at
least
resolved
into
a
work
of
nature
;
then
wee
are
where
wee
are
,
and
still
to
seek
how
they
came
by
power
to
perform
that
work
of
grace
.
Secondly
,
I
am
to
seek
by
what
means
God
doth
work
this
power
,
whether
onely
by
perswasion
,
which
is
onely
a
morall
action
,
or
by
an
immediate
change
of
their
natures
by
the
inspiration
of
Gods
Spirit
.
Now
the
first
of
these
cannot
bee
;
for
perswasion
hath
no
power
to
change
the
nature
of
ought
,
and
work
new
powers
in
it
,
which
are
not
wrought
without
giving
a
new
life
.
And
indeed
perswasion
tends
rather
to
move
men
to
doe
that
which
they
have
power
to
doe
,
then
from
thence
to
receive
a
power
of
doing
.
Wee
doe
not
perswade
men
,
ut
possint
aliquid
facere
,
sed
ut
velint
,
&
ut
faciant
,
to
bee
able
to
do
ought
,
but
to
move
them
to
bee
willing
to
doe
it
.
If
by
immediate
inspiration
giving
a
new
life
,
then
it
follows
that
regeneration
is
a
common
grace
,
possible
at
least
,
given
to
them
as
well
without
the
Covenant
of
grace
,
as
to
them
within
:
to
the
Reprobates
as
well
as
to
the
Elect
,
and
that
upon
performance
of
a
work
of
nature
.
And
because
it
were
in
vain
to
speak
of
upholding
it
after
it
is
given
,
unlesse
it
were
given
indeed
,
you
imply
hereby
that
even
this
power
is
given
to
Reprobates
.
But
whereas
it
is
to
bee
upholden
but
upon
condition
,
yet
you
doe
not
expresse
what
this
condition
is
.
But
I
guesse
the
condition
hereof
is
the
exercising
of
this
power
;
like
as
upon
the
exercising
of
the
power
which
God
gave
Angels
and
Adam
,
before
the
fall
,
they
had
been
confirmed
in
their
integrity
.
But
what
if
they
do
not
beleeve
or
repent
for
a
year
or
two
together
;
yet
I
presume
you
will
not
say
they
are
thereupon
deprived
of
this
power
,
but
that
it
continueth
for
ought
wee
know
to
the
contrary
to
their
lives
end
;
though
it
fell
out
quite
contrarily
with
Angels
and
Adam
,
who
immediately
upon
their
disobedience
were
deprived
of
this
power
.
What
is
your
meaning
when
you
say
,
God
offers
mankinde
in
Christ
,
greater
grace
and
helps
to
keep
the
Covenant
of
works
,
then
after
the
fall
they
could
have
attained
to
without
Christ
,
I
cannot
easily
comprehend
,
and
throughout
finde
you
very
close
and
reserved
hereupon
,
which
to
speak
like
a
free
man
,
is
no
good
dealing
.
First
,
I
know
not
what
that
grace
and
help
is
,
which
here
you
speak
of
.
If
your
meaning
bee
no
more
but
this
,
that
they
have
more
power
to
perform
the
Covenant
of
works
through
Christ
,
then
otherwise
;
(
as
I
guesse
it
will
come
to
no
more
in
the
end
)
I
pray
you
what
think
you
of
mankinde
before
Christ
came
into
the
world
,
had
they
this
power
you
speak
of
through
Christ
?
If
you
think
they
had
,
I
pray
you
how
came
they
by
it
?
If
onely
it
hold
of
mankinde
since
the
preaching
of
the
Gospel
;
I
demand
whether
of
all
,
or
some
?
if
of
all
,
then
you
must
acknowledge
the
Gospel
to
bee
preached
to
all
.
If
only
of
them
to
whom
it
is
preached
;
yet
the
question
still
is
,
whether
it
bee
wrought
by
perswasion
or
inspiration
.
Secondly
,
in
saying
that
in
Christ
they
have
greater
grace
to
help
to
keep
it
,
your
phrase
doth
imply
,
that
even
without
Christ
men
have
grace
and
helpes
and
power
to
keep
the
Covenant
of
works
.
In
a
word
,
dare
you
say
that
any
naturall
man
hath
any
power
to
bee
subject
to
the
Law
of
God
,
or
to
doe
that
which
is
pleasing
in
Gods
sight
?
If
you
say
they
have
any
such
power
,
I
demand
whether
ever
any
were
found
subject
to
the
Law
of
God
,
or
did
that
which
was
pleasing
in
Gods
sight
?
It
is
very
strange
that
never
any
such
act
should
proceed
from
a
power
so
generall
.
If
they
were
,
or
did
that
which
was
pleasing
in
Gods
sight
,
then
they
were
not
in
the
flesh
,
for
they
that
are
in
the
flesh
cannot
please
God
.
Lastly
,
when
you
say
,
these
helps
or
this
power
is
offered
them
in
Christ
,
it
implies
that
upon
some
condition
performable
on
their
parts
it
is
offered
unto
them
.
Now
it
were
very
requisite
you
should
deale
plainly
,
and
expresse
this
condition
,
which
you
doe
not
.
I
confesse
I
see
no
danger
in
acknowledging
that
God
purposeth
to
deale
with
mankinde
according
to
their
works
;
nay
I
wonder
you
should
exclude
the
elect
from
the
number
of
those
with
whom
God
deales
in
this
manner
,
when
the
Apostle
professeth
so
directly
,
wee
must
all
appeare
before
the
judgement
seat
of
God
,
that
every
man
may
receive
the
things
which
are
done
in
his
body
,
according
to
that
hee
hath
done
,
whether
good
or
evill
,
2
Cor.
5.
10.
Onely
for
Christs
sake
God
giveth
faith
and
repentance
to
some
,
working
in
them
that
which
is
pleasing
in
his
sight
through
Jesus
Christ
;
and
doth
not
deale
in
the
like
mercy
with
others
.
The
rest
of
this
Section
I
dislike
not
.
Glory
bee
to
God
in
Christ
,
and
peace
upon
Israel
,
In
submission
unto
his
Truth
.
For
why
should
wee
lye
for
God
,
as
man
doth
for
man
,
to
gratifie
him
?