ANIMADVERSIONS
upon
a
Treatise
lately
published
and
intitled
,
Gods
love
to
Mankind
,
Manifested
by
disproving
his
Absolute
decree
for
their
Damnation
.
Hos.
13.9
.
O
Israel
,
thou
hast
destroyed
thy self
:
but
in
me
is
thy
help
.
Wisd.
1.12
,
13.
Seek
not
death
in
the
errour
of
your
life
;
and
pull
not
upon
your selves
destruction
with
the
works
of
your
hands
.
For
God
made
not
death
:
neither
hath
he
pleasure
in
the
destruction
of
the
living
.
Concerning
the
Title
of
this
book
.
THe
generall
love
of
God
towards
mankind
is
so
clearly
testified
in
holy
Scripture
,
and
so
demonstrated
by
the
manifold
effects
of
Gods
goodnesse
and
mercy
extended
to
every
particular
man
in
this
world
,
that
to
doubt
thereof
were
infidelity
,
and
to
denie
it
,
plain
blasphemie
:
yet
for
all
this
,
if
any
shall
go
about
to
magnifie
the
common
love
of
God
extended
promiscuously
to
all
men
,
that
thereby
he
obscureth
the
speciall
love
and
mercy
of
God
prepared
from
all
eternitie
and
bestowed
in
due
time
upon
elect
men
,
this
may
lead
the
ignorant
and
unlearned
into
a
dangerous
errour
:
And
therefore
obliquely
to
oppose
the
eternall
,
free
and
absolute
decree
of
Predestination
or
Election
under
colour
of
disapproving
an
absolute
decree
for
any
mans
Damnation
,
befitteth
not
any
Divine
who
acknowledgeth
the
truth
of
that
doctrine
which
the
Scriptures
have
delivered
,
St
Augustine
cleared
,
and
the
Church
of
England
established
in
the
xviith
Article
.
But
if
the
Authour
of
this
treatise
had
no
other
aim
,
then
the
overthrowing
of
such
an
eternall
decree
of
Predestination
and
Preterition
as
is
fondly
supposed
will
save
men
whether
they
repent
or
not
repent
,
believe
or
not
believe
,
persevere
or
not
persevere
;
and
such
an
absolute
decree
of
Reprobation
as
will
damne
men
though
they
should
repent
and
believe
,
or
will
hinder
any
man
from
repenting
and
believing
,
or
will
cause
and
work
any
mans
impenitency
or
infidelity
;
we
both
wish
,
and
shall
endeavour
together
with
him
to
root
such
erroneous
fansies
out
of
all
Christian
minds
.
The
place
cited
out
of
Hosea
,
with
many
others
which
might
be
alledged
,
will
easily
prove
that
Man
is
the
authour
of
his
own
sinne
and
the
procurer
of
his
own
damnation
,
and
God
onely
the
Judge
and
punisher
:
But
withall
they
prove
as
clearly
that
Man
is
not
the
procurer
of
his
own
Predestination
,
nor
the
deserver
of
his
own
Salvation
by
his
foreseen
faith
and
perseverance
:
but
God
is
he
who
according
to
his
absolute
and
infallible
purpose
giveth
in
time
that
grace
unto
his
elect
which
before
all
time
he
decreed
should
be
an
effectuall
means
to
bring
them
unto
glory
.
To
the
Reader
.
THe
Authour
of
this
Treatise
was
perswaded
to
penne
the
reasons
of
his
opinion
against
absolute
Reprobation
,
that
he
might
satisfie
a
worthie
friend
of
his
,
who
required
it
.
What
satisfaction
that
learned
gentleman
,
his
friend
,
hath
received
by
these
reasons
,
I
know
not
:
but
sure
I
am
,
they
have
given
good
content
to
some
others
,
who
have
read
them
,
and
do
still
desire
a
copie
of
them
for
their
further
use
.
To
ease
whose
pains
in
transscribing
this
treatise
,
it
doth
now
appear
in
this
form
.
If
any
of
contrary
opinion
shall
undertake
to
answer
or
refute
it
,
I
wish
he
would
set
down
his
opinion
and
reasons
with
that
perspicuitie
and
modestie
that
our
Authour
hath
set
down
his
.
Such
a
course
of
disputing
will
gain
more
credit
to
himself
and
his
cause
,
then
voluminous
vagaries
about
impertinent
things
.
If
any
shall
use
railing
speeches
,
or
unnecessary
diversions
from
the
cause
,
I
shall
ever
interpret
that
to
be
a
strong
signe
of
a
weak
cause
;
or
at
least
I
shall
think
it
to
be
an
argument
of
an
obstinate
mind
,
who
neither
knoweth
how
to
yeeld
to
the
truth
nor
to
defend
his
errour
.
I
hope
the
Reader
who
loveth
his
own
salvation
will
be
a
more
indifferent
judge
in
a
question
which
concerneth
him
so
nearly
.
And
so
I
leave
him
to
Gods
blessing
.
An
answer
to
the
Preface
,
with
some
propositions
concerning
the
true
nature
of
Predestination
or
Election
.
THe
Title
of
the
Book
justly
rejecteth
an
absolute
Decree
for
the
damnation
of
any
particular
person
:
for
such
a
decree
was
never
enacted
in
Gods
eternall
counsel
,
nor
ever
published
in
his
revealed
word
.
But
for
absolute
Reprobation
,
if
by
this
word
be
understood
onely
that
Preterition
,
Non-election
,
or
negative
decree
of
Predestination
,
which
is
contradictorily
opposed
to
the
decree
of
Election
,
the
one
is
as
absolute
as
the
other
,
and
neither
dependeth
upon
the
foreseen
difference
of
mens
actions
,
but
upon
the
absolute
will
of
God
.
For
if
God
from
eternitie
absolutely
elected
some
unto
the
infallible
atteinment
of
Grace
and
Glory
,
we
cannot
but
grant
that
those
who
are
not
comprised
within
this
absolute
decree
are
as
absolutely
passed
by
as
the
other
are
chosen
.
The
decree
of
Damnation
therefore
must
not
be
confounded
with
the
decree
of
negative
Predestination
,
which
(
according
to
the
phrase
of
the
School
rather
then
of
the
Scripture
)
is
usually
termed
Reprobation
.
By
which
term
of
Reprobation
some
understand
onely
the
deniall
of
Election
or
Predestination
.
And
because
the
negation
is
to
be
measured
by
the
affirmation
,
unlesse
we
be
agreed
what
is
meant
when
we
say
,
Peter
was
predestinated
before
the
foundations
of
the
world
were
layd
,
we
can
never
rightly
judge
what
is
meant
when
on
the
contrary
we
avouch
,
Judas
was
reprobated
before
the
foundations
of
the
world
were
layd
.
Some
others
under
the
name
of
Reprobation
involve
not
onely
the
negative
decree
of
preparing
such
effectuall
grace
as
would
bring
men
most
certainly
unto
glory
,
but
an
affirmative
decree
also
for
the
punishing
of
men
eternally
in
hell-fire
.
So
farre
forth
as
this
Authour
seemeth
to
oppose
the
absolute
decree
of
Predestination
,
and
the
absolute
decree
of
negative
Reprobation
or
Non-election
,
reducing
them
to
the
contrary
foreseen
conditions
of
good
or
bad
acts
in
men
,
he
crosseth
the
received
Doctrine
of
the
Church
of
England
.
But
if
he
intend
onely
to
prove
,
that
the
adjudication
of
men
unto
eternall
life
or
eternall
death
,
and
the
temporall
introduction
of
men
into
the
kingdome
of
heaven
,
or
casting
of
men
into
the
torments
of
hell
,
are
always
accompanied
with
the
Divine
prescience
or
intuition
of
contrary
acts
or
qualities
in
those
which
are
to
be
saved
or
condemned
;
we
hold
it
and
acknowledge
it
a
most
certain
truth
.
Yet
we
must
here
adde
,
that
Predestination
and
Preterition
are
eternall
acts
immanent
in
God
the
Creatour
,
whereas
Salvation
and
Damnation
are
temporall
effects
terminated
unto
the
creature
:
and
therefore
the
latter
may
be
suspended
upon
many
conditions
,
though
the
former
be
in
God
never
so
absolute
.
The
Treatise
insuing
would
have
had
much
more
perspicuitie
,
if
the
Authour
had
briefly
and
plainly
set
down
what
he
understandeth
by
this
word
Predestination
or
Election
,
and
whether
he
conceive
it
to
be
an
absolute
or
a
conditionall
Decree
.
If
conditionall
;
he
should
have
shewed
us
with
whom
God
conditioned
,
upon
what
terms
,
and
where
the
conditions
stand
upon
record
.
If
he
grant
absolute
Predestination
,
his
plea
for
conditionate
Preterition
will
be
to
little
purpose
with
those
who
understand
that
the
absolute
Election
of
such
a
certain
number
doth
in
eodem
signo
rationis
as
absolutely
imply
a
certain
number
of
men
not
elected
.
The
wisdome
of
our
Church
of
England
in
the
xviith
Article
layeth
down
the
doctrine
of
Predestination
,
and
doth
not
so
much
as
in
one
word
meddle
with
the
point
of
Reprobation
;
leaving
men
to
conceive
that
the
one
is
the
bare
negation
or
deniall
of
that
speciall
favour
and
benefit
which
is
freely
intended
and
mercifully
bestowed
in
the
other
.
Would
to
God
the
children
of
this
Church
had
imitated
the
wisdome
of
their
Mother
,
and
had
not
taken
a
quite
contrary
course
,
balking
the
doctrine
of
Predestination
,
and
breaking-in
abruptly
upon
the
doctrine
of
Reprobation
.
I
know
not
whether
I
should
think
him
more
defective
,
who
in
disputing
about
Reprobation
runneth
out
into
impertinent
vagaries
,
or
him
that
undertaketh
the
handling
of
this
question
without
premising
and
opening
the
true
nature
of
Predestination
.
And
no
man
need
fear
but
(
with
all
that
are
judicious
,
religious
,
and
loving
their
own
salvation
)
that
manner
of
handling
this
controversie
will
be
best
accepted
,
which
so
reduceth
mans
Sinne
and
Damnation
to
himself
,
as
withall
it
forgetteth
not
to
reduce
his
Justification
,
Sanctification
,
Glorification
not
to
any
foreseen
goodnesse
springing
out
of
mans
free-will
,
but
to
the
free
mercy
of
God
,
according
to
his
eternall
purpose
effectually
working
in
men
those
gifts
and
acts
of
grace
which
are
the
means
to
bring
them
unto
glorie
.
Having
thus
briefly
spoken
of
the
Title
and
Preface
,
I
will
lay
down
such
fundamentall
doctrines
concerning
Predestination
or
Election
as
I
conceive
are
grounded
upon
the
xviith
Article
,
and
have
alwayes
been
taken
for
the
common
received
doctrine
of
our
Church
;
the
contradictory
by
our
Universities
and
reverend
Bishops
(
when
they
were
broched
)
having
been
alwayes
held
and
censured
for
erroneous
.
This
done
,
I
will
go
along
with
the
Treatise
it self
,
not
intending
to
defend
the
particular
opinions
of
any
forrein
or
home-bred
Divines
,
exorbitant
from
the
doctrine
of
our
own
Church
,
but
onely
to
defend
our
well-settled
doctrine
against
all
opposers
of
what
names
or
sects
soever
.
Propositions
concerning
the
nature
of
Predestination
,
and
wherein
it
properly
consisteth
,
with
certain
Corollaries
apperteining
thereunto
.
Propos.
1
PRedestination
is
an
eternall
decree
or
purpose
of
God
,
in
time
causing
effectuall
grace
in
all
those
whom
he
hath
chosen
,
and
by
this
effectuall
grace
bringing
them
infallibly
unto
glory
.
For
proof
of
this
proposition
these
places
of
Scripture
might
serve
;
Rom.
8.29
,
30.
Ephes.
1.4
,
5
,
&c.
Luke
12.32
.
Matth.
24.24
.
The
definitions
of
Predestination
prove
the
same
.
As
that
of
St
Augustine
,
De
Bono
Perseverantiae
,
c.
14.
of
the
Schoolmen
;
Praeparatio
gratiae
in
praesenti
&
gloriae
in
futuro
.
Amongst
the
rest
,
of
Aquinas
;
[
](A81961-e10990-b)a
a
p.
1.
q.
23.
art.
2.
Praedestinatio
est
ratio
ordinis
aliquorum
in
salutem
aeternam
in
mente
Divina
exsistens
.
of
the
Jesuite
Vasquez
;
Praedestinatio
est
propositum
aeternum
Dei
quo
gratiam
alicui
praeparat
in
vitam
aeternam
.
And
lastly
Arminius
himself
giveth
us
this
description
;
[
](A81961-e11050-b)b
b
Disp.
publ.
Thes.
15.
Praedestinatio
est
decretum
beneplaciti
Dei
in
Christo
,
quo
apud
se
ab
aeterno
statuit
,
fideles
quos
fide
donare
decrevit
vitâ
aeternâ
donare
.
In
all
these
descriptions
,
Predestination
conteineth
an
eternall
,
absolute
,
infallible
decree
,
as
well
for
the
giving
of
grace
effectuall
unto
certain
persons
here
,
as
the
bringing
of
the
same
persons
unto
glory
hereafter
.
Arminius
perceiving
this
,
in
his
private
disputations
[
](A81961-e11080-b)c
c
Thes.
40.
wipeth
out
those
words
,
quos
fide
donare
decrevit
,
which
he
had
used
in
his
publick
.
Predestination
being
an
immanent
and
Coroll
.
1
eternall
act
of
the
Divine
understanding
and
will
,
cannot
be
conceived
as
dependent
upon
any
foreseen
temporall
acts
of
Mans
free-will
.
A
prime
and
eternall
cause
cannot
depend
upon
the
self-same
temporall
effects
which
are
thereby
caused
.
If
therefore
Predestination
be
the
prime
and
eternall
cause
from
whence
Peters
faith
,
repentance
and
perseverance
were
derived
,
his
foreseen
faith
,
repentance
and
perseverance
cannot
in
any
good
sense
be
imagined
antecedent
causes
,
merits
,
conditions
or
motives
unto
the
Divine
Predestination
.
The
Jesuite
Vasquez
,
[
](A81961-e11160-b)d
d
In
1.
disp.
89.
though
he
found
Predestination
unto
glory
upon
foreseen
merits
,
yet
in
this
he
is
sounder
then
the
Arminians
,
in
that
he
maketh
the
differencing
of
the
Predestinate
from
the
Reprobated
to
beginne
before
all
absolute
prevision
of
their
free-will
consenting
the
one
way
or
the
other
.
And
our
learned
Bishop
of
Norwich
Dr
Overall
explaining
the
xviith
Article
hath
these
words
,
Nostra
Ecclesia
conjungit
particulare
decretum
absolutum
,
non
ex
praescientia
humanae
fidei
aut
voluntatis
dependens
,
sed
ex
proposito
Divinae
voluntatis
&
gratiae
de
his
quos
Deus
elegit
in
Christo
liberandis
,
cum
generali
&
conditionata
voluntate
,
seu
generali
promissione
,
&c.
Where
he
evidently
acknowledgeth
an
eternall
,
secret
,
absolute
Decree
,
predestinating
particular
persons
unto
eternall
life
without
all
dependency
upon
their
foreseen
faith
or
perseverance
;
though
therewithall
he
conjoyn
an
open
,
revealed
and
Evangelicall
Decree
of
bringing
men
into
the
possession
of
eternall
life
by
the
way
and
upon
the
condition
of
their
faith
,
repentance
and
perseverance
.
Propos.
2
Election
or
Predestination
findeth
or
considereth
all
mere
men
in
one
and
the
self-same
condition
:
and
it
is
the
grace
prepared
for
them
in
Predestination
which
maketh
the
predestinate
become
holy
&
happy
men
.
If
Predestination
be
conceived
as
antecedent
to
the
fall
,
then
it
taketh
all
men
in
statu
innocentis
,
and
so
alike
.
If
it
be
considered
in
statu
lapso
,
then
it
also
findeth
all
the
sonnes
of
Adam
alike
miserable
and
damnable
.
They
who
will
have
God
in
his
Divine
Coroll
.
2
Predestination
to
behold
all
men
,
and
elect
those
men
consequently
whom
he
considereth
as
believing
and
persevering
in
faith
and
holinesse
unto
the
last
gasp
,
are
in
an
errour
.
For
1.
this
is
to
elect
or
predestinate
men
not
considered
in
statu
integro
,
nor
in
statu
lapso
,
but
in
statu
reparato
,
&
tantùm
non
glorificato
.
2.
Again
,
this
is
not
to
bring
Faith
,
Holinesse
,
Perseverance
,
out
of
the
gracious
benefit
of
Election
,
but
to
bring
Election
out
of
the
foreseen
acts
of
Believing
,
Obeying
,
Persevering
,
quite
contrary
to
the
doctrine
of
our
Church
and
of
the
truth
.
3.
Last
of
all
,
if
we
admit
this
opinion
of
conditionate
Predestination
,
following
upon
the
eternall
foresight
of
mens
finall
obedience
and
perseverance
,
we
must
of
necessity
grant
that
the
grace
or
benefit
of
Predestination
affordeth
no
man
any
help
at
all
in
the
way
unto
eternall
salvation
or
glorification
:
which
no
Christian
eare
can
patiently
heare
.
For
how
can
that
be
the
cause
leading
infallibly
in
the
way
unto
eternall
life
,
which
cometh
not
so
much
as
into
consideration
untill
a
man
have
runne
out
his
race
in
faith
and
godlinesse
,
and
be
arrived
at
heaven-gates
?
Such
a
falsely-named
Predestination
might
more
truly
and
properly
have
been
called
a
Postdestination
.
But
call
it
how
they
please
,
it
enacteth
onely
per
modum
legis
,
That
men
thus
living
and
dying
shall
be
received
into
the
kingdome
of
heaven
:
but
it
doth
not
per
modum
decreti
operantis
infallibly
work
those
graces
and
gracious
actions
whereby
men
are
brought
unto
heaven
.
Propos.
3
The
grace
prepared
for
the
Elect
in
Gods
eternall
Predestination
,
and
bestowed
upon
them
in
the
temporall
dispensation
,
so
causeth
their
belief
,
repentance
,
perseverance
,
as
that
it
imposeth
no
necessity
or
violent
coaction
upon
the
wills
of
men
,
but
causeth
their
free
and
voluntary
endeavours
.
That
the
grace
prepared
in
Predestination
is
an
infallible
cause
producing
faith
and
perseverance
in
all
the
elect
,
appeareth
from
the
nature
and
essence
of
Predestination
:
which
being
a
speciall
part
of
the
Divine
providence
,
is
distinguished
from
that
more
generall
providence
,
by
appointing
and
applying
such
means
as
never
fail
to
produce
the
end
whereunto
they
are
fitted
.
So
that
St
Augustine
feareth
not
to
inferre
,
That
if
the
grace
prepared
for
the
elect
in
their
Predestination
should
not
work
the
intended
end
,
which
is
their
glorification
;
aut
vinceretur
aut
falleretur
Deus
,
God
himself
must
either
be
overcome
or
deceived
.
Yet
he
withall
defendeth
,
That
this
effectuall
grace
hath
no
violent
coactive
operation
upon
the
will
,
but
causeth
it
to
work
by
its
own
freedome
.
[
](A81961-e11430-b)e
e
Abul
.
in
3.
Reg.
cap.
12.
Stat
libertas
arbitrii
cum
Divina
motione
voluntatem
nostram
ad
id
quod
vult
applicante
.
And
St
Augustine
to
the
same
purpose
,
Deus
omnipotentissimâ
facilitate
convertit
,
ac
volentes
ex
nolentibus
facit
.
In
which
few
words
he
conjoyneth
the
invincible
operation
of
the
grace
of
God
with
the
free
operation
of
mans
will
.
Nay
the
grace
flowing
from
the
decree
of
Predestination
is
so
farre
from
putting
a
necessitation
upon
the
will
,
as
that
it
is
the
very
cause
which
freeth
the
will
from
the
slavery
of
sinne
,
and
maketh
it
freely
to
move
and
work
in
all
good
acts
.
It
giveth
the
will
and
the
deed
;
and
therefore
it
implyeth
a
contradiction
to
say
,
it
maketh
a
man
do
any
good
by
way
of
necessitation
.
[
](A81961-e11500-b)f
f
Bern.
De
lib.
arbitr.
Vbi
consensus
,
ibi
voluntas
:
ubi
voluntas
,
ibi
libertas
.
Whenas
therefore
God
had
eternally
predestinated
Peter
to
believe
in
Christ
,
to
repent
,
to
persevere
,
he
did
by
speciall
grace
move
him
and
work
him
to
the
most
free
and
willing
performance
of
all
these
things
;
according
to
that
of
St
Augustine
,
Cùm
Deus
vult
fieri
quod
non
nisi
volentibus
hominibus
oportet
fieri
,
inclinat
eorum
corda
ut
hoc
velint
.
They
who
refuse
to
acknowledge
this
power
of
Gods
will
over
mans
will
,
do
not
perceive
how
they
stumble
at
the
first
article
of
the
Apostles
creed
.
Coroll
.
3
Those
horrible
consequents
which
the
ancient
Semi-Pelagians
would
have
forced
upon
Augustines
opinion
of
absolute
Predestination
,
are
of
no
force
:
As
for
example
;
[
](A81961-e11570-b)g
g
Faust.
Rheg
.
If
the
Divine
Predestination
be
absolute
,
nemo
vigilet
,
nemo
jejunet
,
nemo
libidini
contradicat
,
&c.
And
again
;
If
Predestination
be
absolute
,
ad
vitam
rectam
non
suo
ductu
,
sed
violento
tantùm
Dei
imperio
homines
pertrahuntur
.
In
a
word
;
If
absolute
Predestination
unto
grace
and
glory
be
granted
,
intra
gratiae
vocabulum
absconditur
fatale
venenum
.
These
with
many
other
inferences
of
the
same
stamp
Faustus
&
others
of
the
Semipelagian
sect
would
needs
thrust
upon
the
doctrine
of
Predestination
:
and
as
for
themselves
,
they
boldly
mainteined
these
propositions
,
as
it
were
in
defiance
of
Gods
absolute
and
free
Election
;
[
](A81961-e11610-b)h
h
Prosp.
Epist.
ad
.
Aug.
Hoc
propositum
vocationis
Dei
,
quo
eligendorum
&
rejiciendorum
dicitur
facta
discretio
secundùm
quod
placuit
Creatori
,
lapsis
curam
resurgendi
adimit
,
sanctis
occasionem
affert
,
&c.
Prior
est
hominis
obedientia
quàm
Dei
gratia
.
Initium
salutis
ex
eo
est
qui
salvatur
,
non
ex
Deo
qui
salvat
.
And
Faustus
Rhegiensis
hath
the
like
or
worse
:
Salus
hominis
non
in
praedestinatione
Factoris
,
sed
in
operatione
famulantis
collocata
est
.
Non
est
specialis
circa
credentes
Dei
munificentia
.
Praedestinatio
ad
justitiam
pertinet
.
Nisi
praescîentia
exploraverit
,
praedestinatio
nihil
decernit
.
Justitia
periclitabitur
si
sine
merito
indignus
eligitur
.
Unto
all
these
and
the
like
inferences
and
opinions
we
briefly
answer
three
things
.
First
,
That
Predestination
is
absolute
,
not
because
it
intendeth
the
bringing
of
any
man
unto
eternall
life
without
performing
the
conditions
which
God
requireth
in
the
Gospel
,
as
Repenting
,
Believing
,
Persevering
,
and
the
like
;
but
because
God
in
his
most
gracious
decree
of
Election
doth
as
absolutely
and
certainly
ordain
men
unto
saving
grace
as
unto
everlasting
glory
.
Secondly
,
That
in
the
Divine
Predestination
there
is
alwayes
included
a
prescience
of
the
faith
and
perseverance
of
all
such
as
are
elected
:
yet
so
,
that
this
prescience
is
not
the
antecedent
motive
unto
their
Election
;
but
this
foreseen
faith
and
perseverance
is
a
consequent
fruit
or
effect
of
the
Divine
Election
.
Lastly
,
That
there
is
a
decree
conditionall
established
by
God
concerning
mans
salvation
,
namely
,
That
if
any
man
repent
,
believe
and
persevere
,
he
shall
most
certainly
be
saved
.
But
we
say
it
is
an
abuse
of
the
Word
,
to
call
this
the
decree
of
Gods
Election
or
Predestination
.
For
the
truth
of
this
decree
may
stand
good
and
firm
though
no
man
living
should
believe
or
attein
unto
eternall
life
.
But
the
Divine
Predestination
or
Election
is
such
a
decree
as
infallibly
in
some
men
produceth
faith
,
and
bringeth
unto
eternall
life
a
certain
number
of
persons
known
onely
unto
God
himself
.
To
shut
up
this
Corollary
;
We
do
not
onely
avouch
the
doctrine
of
S.
Augustine
concerning
absolute
Predestination
to
be
true
,
allowed
by
our
Church
,
and
easily
cleared
from
all
those
absurd
consequences
which
the
Adversaries
would
fain
fasten
upon
it
;
but
we
further
avouch
,
That
the
new-devised
plat-form
of
Predestination
grounded
by
Arminius
upon
foreseen
faith
and
perseverance
,
is
false
,
vain
,
and
disagreeing
from
the
notion
of
Predestination
rooted
in
the
hearts
of
all
catholick
and
orthodox
Christians
.
For
his
Predestination
is
settled
upon
these
foure
pillars
.
1.
The
first
is
,
an
absolute
decree
of
giving
Christ
for
a
Mediatour
and
Redeemer
unto
mankind
considered
as
fallen
,
in
the
state
of
sinne
.
2.
Another
absolute
decree
,
To
receive
into
favour
all
such
as
shall
repent
and
believe
,
and
to
save
them
persevering
unto
the
end
;
as
also
,
To
leave
the
impenitent
and
unfaithfull
under
Gods
wrath
,
and
to
condemn
them
as
men
out
of
Christ
.
3.
A
third
decree
,
Effectually
to
afford
and
administer
unto
all
men
sufficient
and
necessary
means
of
breeding
faith
and
repentance
.
4.
The
fourth
and
last
,
a
decree
,
To
save
or
condemne
certain
singular
persons
,
grounded
upon
the
Divine
foresight
who
will
repent
,
believe
and
persevere
,
and
who
will
not
.
To
this
plat-form
in
generall
we
say
,
That
the
marshalling
of
the
eternall
immanent
acts
of
the
Divine
understanding
or
will
into
First
,
Second
,
Third
,
Fourth
,
is
a
weak
imagination
of
mans
brain
,
and
so
uncertain
that
amongst
twenty
who
give
us
such
delineations
of
Gods
eternall
decrees
,
you
shall
not
find
two
who
agree
between
themselves
in
numbring
them
and
ordering
them
;
but
where
one
maketh
foure
,
another
maketh
five
,
six
,
or
seven
,
&c.
and
that
which
one
man
setteth
in
the
first
place
,
another
setteth
in
the
last
:
and
in
brief
,
every
man
ordereth
them
secundùm
suum
modum
imaginandi
.
To
build
therefore
any
doctrines
of
faith
upon
the
Prioritie
or
Posterioritie
of
such
decrees
,
is
to
build
castles
in
the
aire
.
For
as
Hilarius
speaketh
,
[
](A81961-e11730-b)i
i
De
Trin.
lib.
12.
Omnia
penès
Deum
aequabili
aeternitatis
infinitate
consistunt
.
Now
to
come
more
particularly
to
Arminius
his
decrees
.
Whereas
the
true
decree
of
Election
or
Predestination
is
an
Operative
Practicall
decree
,
preparing
from
all
eternitie
and
in
time
certainly
causing
grace
and
glorie
in
singular
persons
elected
;
Arminius
hath
given
us
Enunciative
Doctrinall
decrees
concerning
the
generall
causes
and
means
of
salvation
,
apperteining
promiscuously
unto
all
men
,
whether
elected
or
not
elected
,
conjoyned
with
an
act
of
Divine
prescience
,
which
causeth
not
Peters
Faith
,
Repentance
,
Perseverance
,
Salvation
,
but
rather
Peters
Faith
,
Repentance
and
Perseverance
cause
or
draw
after
them
his
Predestination
.
So
that
in
the
whole
series
of
Arminius
his
Predestination
there
is
not
one
decree
to
be
found
which
causeth
infallibly
in
any
singular
man
Justification
,
Sanctification
or
Glorification
.
1.
His
first
decree
is
very
defective
,
because
it
giveth
us
a
predestinated
Mediatour
and
Redeemer
in
separato
signo
rationis
from
the
persons
predestinated
infallibly
to
participate
the
benefit
of
this
Mediatour
and
Redeemer
,
which
is
reconciliation
and
effectuall
grace
in
this
world
,
and
eternall
glory
hereafter
.
For
as
it
were
an
absurd
imagination
to
conceive
that
God
first
decreed
to
make
Adams
head
,
and
then
by
another
decree
to
make
him
members
subordinate
to
his
head
;
so
is
it
,
to
frame
a
particular
decree
for
the
Predestination
of
Christ
,
and
then
to
devise
another
for
the
Predestination
of
his
subordinate
members
.
2.
His
second
decree
is
a
decree
revealed
about
the
manner
how
many
in
time
must
be
brought
unto
heaven
,
and
not
the
secret
decree
wherein
God
from
all
eternity
predestinated
those
whom
he
pleased
unto
the
infallible
obteining
of
the
kingdome
of
heaven
:
so
that
this
eternall
decree
,
Quicunque
crediderit
&
perseveraverit
salvus
erit
,
might
stand
true
though
no
man
in
the
world
should
either
believe
or
be
saved
.
But
the
decree
of
Election
or
Predestination
doth
imply
,
per
modum
causae
infallibiliter
operantis
,
the
faith
,
perseverance
and
salvation
of
a
number
of
singular
persons
known
unto
God
,
and
cannot
be
verified
otherwise
.
3.
His
third
decree
hath
the
same
fault
:
For
God
may
(
in
his
sense
)
sufficiently
and
effectually
administer
the
means
of
grace
and
salvation
unto
millions
of
men
who
notwithstanding
will
never
attein
salvation
.
But
that
administration
of
grace
which
floweth
from
the
decree
of
Predestination
never
failed
to
bring
those
particular
persons
unto
whom
it
is
mercifully
vouchsafed
,
unto
the
state
of
glorification
.
These
decrees
hitherto
concern
Cain
as
well
as
Abel
,
and
Judas
as
well
as
Peter
;
and
therefore
as
yet
we
see
in
them
no
decree
of
Election
.
4.
His
last
decree
is
it
wherein
onely
the
Divine
Predestination
is
formally
and
essentially
placed
by
Arminius
:
and
yet
this
hath
as
little
in
it
of
reall
Predestination
or
Election
as
the
former
.
For
,
First
it
is
a
decree
for
the
temporall
and
actuall
introduction
of
certain
singular
persons
into
the
kingdome
of
glory
;
whereas
Predestination
is
a
decree
fore-appointing
and
preparing
that
effectuall
grace
whereby
those
persons
were
infallibly
brought
unto
glorie
.
Secondly
,
this
decree
is
founded
upon
the
prescience
of
mans
right
use
of
Gods
grace
:
But
the
decree
of
Predestination
causeth
the
right
use
of
grace
.
[
](A81961-e11840-b)k
k
Aquin.
Qu.
De
Praedestin
.
Hoc
ipsum
velle
accipere
gratiam
est
ex
praedestinatione
Divina
.
This
discourse
concerning
Predestination
is
necessary
for
the
true
understanding
of
Reprobation
:
And
it
is
probable
that
those
who
erre
in
the
one
are
not
free
from
errour
in
the
other
.
Gods
Love
to
Mankind
.
SIR
,
I
Have
sent
you
here
the
reasons
which
have
moved
me
(
A
)
to
change
my
opinion
in
some
controversies
of
late
debated
between
the
Remonstrants
and
their
Opposites
.
I
do
the
rather
(
B
)
present
them
unto
you
,
1.
That
I
may
shew
the
due
respect
which
I
bear
your
Worship
with
my
forwardnesse
to
answer
your
desires
,
as
I
can
with
regard
to
conscience
.
2.
That
you
may
see
that
I
dissent
not
without
cause
,
but
have
reason
on
my
side
.
3.
That
if
I
can
be
convinced
that
my
grounds
are
weak
and
insufficient
,
I
may
think
better
of
the
opinion
which
I
have
forsaken
then
I
can
for
the
present
.
In
the
delivery
of
my
motives
I
will
proceed
in
this
order
:
1.
I
will
state
the
opinion
which
I
dislike
.
2.
I
will
lay
down
my
reasons
against
it
.
Touching
the
first
your
Worship
knoweth
these
two
things
very
well
:
-
1.
That
(
C
)
the
main
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
question
in
these
controversies
,
and
that
on
which
the
rest
do
hang
,
is
,
What
the
decrees
of
God
are
touching
the
everlasting
condition
of
men
,
and
how
they
are
ordered
.
-
2.
That
the
men
who
have
disputed
these
things
,
may
be
reduced
to
two
sorts
and
sides
.
The
first
side
(
D
)
affirmeth
,
That
there
is
an
Absolute
and
Peremptorie
decree
proceeding
from
the
alone
pleasure
of
God
,
without
any
consideration
of
mens
finall
impenitency
and
unbelief
:
by
which
God
casteth
men
off
from
grace
and
glory
,
and
shutteth
up
the
farre
greater
part
(
even
of
those
that
are
called
by
the
preaching
of
the
Gospel
to
repentance
and
salvation
)
under
invincible
and
unavoydable
sinne
and
damnation
.
The
other
side
disavowing
any
such
decree
,
say
,
That
Gods
decree
of
casting
men
off
for
ever
,
is
grounded
upon
the
foresight
of
their
continuance
in
sinne
and
unbelief
,
both
avoydable
by
grace
,
and
consequently
inferring
no
mans
damnation
necessarily
.
The
first
side
is
divided
:
For
1.
Some
(
E
)
of
them
present
man
to
God
in
the
decree
of
Reprobation
,
lookt
on
out
of
or
above
the
Fall
;
and
say
,
That
God
of
his
mere
pleasure
antecedent
to
all
sinne
in
the
creature
,
originall
or
actuall
,
did
decree
to
glorifie
his
Sovereignty
and
Justice
in
the
eternall
rejection
and
damnation
of
the
greatest
part
of
mankind
,
as
the
end
;
and
in
their
unavoydable
sinne
and
impenitency
,
as
the
means
.
And
this
way
go
Calvine
,
Beza
,
Zanchius
,
Piscator
,
Gomarus
,
and
some
of
our
own
countreymen
.
2.
The
rest
(
F
)
of
that
side
thinking
to
avoyd
the
great
inconveniences
to
which
that
Supralapsarian
way
lyeth
open
,
fall
down
a
little
lower
,
and
present
man
to
God
in
his
decree
of
Reprobation
,
lying
in
the
Fall
and
under
the
guilt
of
originall
sinne
,
saying
,
That
God
looking
upon
miserable
mankind
lying
in
Adams
sinne
,
did
decree
the
greatest
number
of
men
(
even
those
whom
he
calleth
to
repentance
and
salvation
by
the
preaching
of
the
Gospel
)
to
hell-torments
for
ever
and
without
all
remedy
,
for
the
declaration
of
his
severe
Justice
.
This
way
went
the
Synod
.
The
difference
(
G
)
between
them
is
not
much
,
and
even
in
their
own
account
too
small
a
discord
to
cause
a
breach
.
Notwithstanding
this
petty
difference
therefore
,
they
agree
well
enough
together
,
as
we
may
see
in
the
Hague-Conference
and
Synod
.
In
the
Conference
at
Hague
the
Contra-remonstrants
have
these
words
;
[
](A81961-e12220-b)(a)
(a)
Col.
Hag.
Brand.
pag
37.
Quoad
sententiarum
diversitatem
in
hoc
argumento
,
quòd
Deus
respexit
hominem
in
hoc
decreto
nondum
creatum
,
vel
creatum
&
lapsum
;
quia
hoc
ad
fundamentum
hujus
doctrin●e
non
pertinet
,
libenter
alii
alios
aequitate
Christianâ
toleramus
.
As
touching
the
diversitie
of
opinions
in
this
argument
,
viz.
That
God
looked
at
man
in
this
decree
,
not
yet
created
,
or
created
and
fallen
;
because
this
belongeth
not
to
the
foundation
of
this
doctrine
,
we
do
in
Christian
equity
bear
with
one
another
.
After
this
in
the
Synod
at
Dort
they
permitted
Gomarus
to
set
down
his
judgement
in
the
upper
way
.
And
the
Delegates
of
South-Holland
were
very
indifferent
which
way
they
took
:
For
these
are
their
words
,
[
](A81961-e12270-b)(b)
(b)
Act.
Syn.
part
.
3.
pag.
48.
An
Deus
in
eligendo
consideraverit
homines
ut
lapsos
,
an
etiam
ut
nondum
lapsos
,
existimant
non
esse
necessarium
ut
desiniatur
,
modò
statuatur
Deum
in
eligendo
considerasse
homines
in
pari
statu
.
Whether
God
in
choosing
considered
men
as
fallen
,
or
else
as
not
fallen
,
they
(
the
Delegates
of
South-Holland
)
think
it
is
not
necessary
to
be
determined
,
so
it
be
held
,
that
God
in
choosing
considered
men
in
a
like
estate
.
[
](A81961-e12320-b)(c)
(c)
Antidot
.
Remonstr.
pag.
32.
Maccovius
(
H
)
also
Professour
of
Divinity
at
Franeker
,
a
violent
and
stiff
mainteiner
of
the
most
unsavoury
speeches
which
have
been
uttered
in
this
Controversie
,
and
one
that
undertook
in
the
very
Synod
to
make
good
against
Lubbert
his
fellow-Professour
,
That
God
did
[
](A81961-e12350-b)(d)
(d)
Velle
peccata
,
ordinare
homines
ad
peccatum
quà
peccatum
,
&
neutiquam
velle
ut
omnes
homines
salventur
,
&c
▪
will
sinnes
,
ordain
men
to
sinne
,
and
would
not
at
all
that
all
men
be
saved
;
and
besides
this
,
openly
and
peremptorily
affirmed
,
That
except
these
things
were
held
and
mainteined
by
them
,
they
could
not
possibly
keep
their
own
ground
,
but
must
come
over
to
the
Remonstrants
:
this
man
was
not
onely
not
censured
,
but
publickly
declared
in
the
Synod
to
be
pure
and
orthodox
,
and
dismissed
onely
with
this
kind
and
friendly
admonition
,
That
he
should
hereafter
take
heed
of
such
words
as
might
give
offense
to
tender
ears
,
and
could
not
well
down
with
those
who
are
yet
uncapable
of
such
mysteries
.
By
these
instances
it
appeareth
that
they
of
the
first
side
can
easily
bear
one
with
another
in
this
difference
.
And
(
to
say
the
truth
)
there
is
no
reason
why
they
should
quarrel
about
circumstances
,
seeing
they
agree
in
the
substance
.
For
they
both
(
I
)
contend
,
1.
That
the
moving-cause
of
Reprobation
is
the
alone
will
of
God
,
and
not
the
sinne
of
man
,
originall
or
actuall
.
2.
That
the
finall
impenitency
and
damnation
of
Reprobates
are
necessary
and
unavoydable
by
Gods
absolute
decree
.
These
two
things
are
the
maxima
gravamina
,
principall
grievances
,
that
the
other
side
stick
at
.
So
that
these
two
paths
meet
at
last
in
the
same
way
.
Both
these
opinions
of
the
first
side
I
dislike
.
My
reasons
why
,
are
of
two
sorts
;
-
1.
Such
as
first
made
me
to
question
their
truth
.
-
2.
Such
as
convince
me
of
their
untruth
.
Answer
.
THe
Remonstrants
in
this
controversie
concerning
Election
,
Preterition
,
or
negative
Reprobation
,
have
not
onely
the
Contra-remonstrants
for
their
Opposites
,
but
the
Church
of
England
also
;
which
holdeth
the
middle
way
,
as
the
learned
Bishop
of
Norwich
hath
plainly
shewed
:
The
change
of
your
opinion
,
therefore
is
not
to
be
blamed
,
unlesse
where
from
one
extremity
you
have
run
into
the
other
.
A
friend
might
have
been
satisfied
in
this
kind
by
private
conference
,
or
writing
,
though
his
Majesties
Declaration
had
not
been
broken
by
printing
and
publishing
such
controversiall
points
.
The
main
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
,
What
are
the
Decrees
of
God
onely
concerning
the
finall
conditions
of
men
;
but
,
What
are
the
Decrees
of
God
concerning
the
different
preparation
of
grace
,
whereby
some
are
guided
infallibly
unto
salvation
,
others
are
permitted
through
their
own
corruption
or
voluntary
transgression
to
fall
into
damnation
.
As
for
the
ordering
of
such
eternall
Decrees
by
first
,
second
,
third
,
fourth
instantia
rationis
(
as
they
term
them
)
it
is
a
School-devise
unknown
to
the
Ancients
,
and
never
attempted
by
any
with
good
successe
.
No
side
affirmeth
an
absolute
decree
by
force
whereof
Persons
not
elected
are
cast
off
from
grace
:
for
the
non-elect
Angels
and
many
millions
of
men
not
predestinated
have
had
a
great
measure
of
grace
bestowed
upon
them
.
Reprobation
is
not
a
deniall
of
sufficient
grace
,
but
a
deniall
of
such
speciall
grace
as
God
knoweth
would
infallibly
bring
them
to
glory
.
Neither
doth
the
decree
of
Preterition
shut
up
any
man
under
a
necessitie
of
sinning
and
being
damned
;
but
it
permitteth
men
voluntarily
and
freely
to
run
into
damnable
sinnes
,
and
through
their
voluntary
impenitency
to
incurre
eternall
damnation
.
[
](A81961-e12760-b)a
a
Prosp.
ad
Obj.
Vinc.
Resp.
10.
Non
cursus
ruentium
,
nec
malignitatem
iniquorum
,
neque
cupiditates
peccantium
praedestinatio
Dei
aut
excitavit
,
aut
suasit
,
aut
impulit
,
&c.
[
](A81961-e12790-b)b
b
Resp.
15.
Nemini
Deus
correctionis
adimit
viam
,
nec
quenquam
boni
possibilitate
despoliat
.
And
last
of
all
,
absolute
Predestination
,
and
absolute
Reprobation
or
Non-election
,
do
not
exclude
or
deny
the
eternall
intuition
of
Faith
and
Perseverance
in
the
Elect
,
nor
the
eternall
consideration
of
Infidelitie
and
Impenitency
in
the
Non-elect
;
but
they
deny
such
a
consideration
of
good
or
bad
acts
foreseen
in
men
as
causeth
or
precedeth
the
different
decrees
of
God
in
electing
some
men
mercifully
unto
salvation
,
and
leaving
others
through
their
own
default
to
plunge
themselves
into
eternall
damnation
.
If
by
casting
off
men
for
ever
you
mean
the
eternall
exclusion
of
the
damned
from
the
blessed
presence
of
God
,
and
their
eternall
tormenting
in
hell
,
no
side
will
deny
but
this
is
grounded
upon
the
foresight
of
their
finall
continuance
in
sinne
:
yet
so
,
that
as
the
finall
continuance
of
Peter
in
faith
was
not
a
cause
,
condition
or
motive
foreseen
,
and
so
determining
the
Divine
will
to
elect
him
;
but
the
Divine
Election
was
the
cause
which
afterwards
produced
in
him
that
foreseen
faith
.
So
the
foreseen
finall
continuance
of
Judas
in
sinne
and
infidelitie
was
not
it
which
determined
the
Divine
will
to
passe-by
him
in
his
decree
of
electing
singular
persons
unto
the
infallible
atteinment
of
eternall
life
;
but
being
thus
passed-by
,
God
foreseeth
that
through
the
voluntary
obstinacy
of
his
own
will
(
not
by
any
necessitating
violence
of
Gods
decree
)
he
will
live
and
die
in
sinne
and
impenitency
,
and
for
his
voluntary
sinne
and
impenitency
deserve
and
undergo
eternall
torments
.
Those
who
in
ordering
the
eternall
Decrees
,
place
Predestination
and
negative
Reprobation
before
the
consideration
of
the
fall
,
are
not
few
for
number
,
nor
men
of
any
late
sect
.
[
](A81961-e12870-b)c
c
Lib.
1.
dist.
41.
Lib.
3.
dist.
19.
Scotus
with
the
whole
army
of
Scotists
,
the
greater
number
of
late
School-Divines
,
are
of
this
opinion
:
And
Suarez
by
name
;
whose
words
are
these
,
[
](A81961-e12920-b)d
d
In
3.
disp.
5.
p.
103.
Probabiliorem
existimo
communem
sententiam
Theologorum
asserentium
electionem
hominum
praedestinatorum
antecessisse
permissionem
originalis
peccati
.
As
for
Calvine
,
he
never
troubled
himself
with
these
imaginary
Priorities
and
Posteriorities
in
the
eternall
immanent
operations
of
God
:
but
all
that
he
aimed
at
was
to
prove
,
That
the
fall
foreseen
could
not
be
cause
or
motive
unto
God
of
some
mens
Election
and
others
Reprobation
.
As
for
the
intuition
or
Divine
consideration
of
all
mankind
in
statu
lapso
,
Calvine
in
plain
terms
avoucheth
it
;
[
](A81961-e12990-b)e
e
De
aeterna
Dei
Praedest
.
Postquam
Paulus
,
Deum
ex
perdita
massa
eligere
&
reprobare
quos
illi
visum
est
,
docuit
,
quare
&
quomodo
id
fiat
adeò
non
expedit
,
ut
potiùs
expavescens
,
&c.
And
this
Presupposition
of
sinne
considered
in
persons
,
whether
elected
or
not
elected
,
whether
to
be
saved
or
to
be
damned
,
is
most
convenient
for
helping
our
understanding
in
this
deep
mystery
.
But
if
any
shall
thereby
conceive
that
the
eternall
Volitions
or
Intuitions
of
God
have
any
reall
posterioritie
or
prioritie
in
the
Divine
will
and
understanding
,
he
deceiveth
himself
,
and
troubleth
others
with
vain
jangling
.
[
](A81961-e13020-b)f
f
Ruiz
.
De
volunt
.
p.
250.
Vtilitas
distinguendi
haec
instantia
rationis
,
non
est
,
ut
ille
modus
intelligendi
retineatur
,
sed
ut
viam
aperiat
veritati
,
quae
aperta
relinquatur
.
God
did
eternally
decree
to
glorifie
himself
in
the
salvation
of
some
and
damnation
of
others
;
which
the
event
doth
plainly
demonstrate
:
But
for
those
in
whose
salvation
he
decreed
to
glorifie
his
Mercy
,
he
worketh
in
them
the
means
of
their
salvation
,
faith
,
repentance
,
perseverance
in
faith
and
godlinesse
,
by
an
influx
of
grace
into
their
souls
,
by
a
powerfull
yet
not
violent
,
by
a
most
sweet
and
yet
most
infallible
guidance
of
their
wills
;
in
and
over
which
God
hath
a
more
predominant
power
then
themselves
.
As
for
those
in
whose
damnation
God
glorifieth
his
Sovereigntie
and
Justice
,
he
doth
it
not
by
an
influx
of
malice
into
their
souls
,
nor
by
unavoydable
wresting
of
their
wills
unto
any
particular
sinne
;
but
leaveth
all
sinfull
defective
actions
to
their
own
sinfull
defective
wills
,
which
wanting
the
speciall
grace
and
effectuall
guidance
proceeding
from
Divine
Predestination
,
never
fail
to
run
themselves
willingly
and
wittingly
upon
their
own
damnation
.
The
means
whereby
men
are
brought
unto
salvation
,
are
reall
effects
of
the
Divine
Election
wrought
by
Gods
Spirit
;
as
the
light
and
heat
of
the
air
is
by
the
sun
:
But
the
means
whereby
men
are
carried
to
their
damnation
,
grow
from
themselves
;
as
coldnesse
and
darknesse
of
the
air
is
from
it self
.
As
for
those
whom
you
term
Sublapsarians
,
you
should
have
taken
notice
,
that
in
this
number
you
must
put
all
who
imbrace
S.
Augustines
doctrine
,
and
who
have
subscribed
to
the
XVII
Article
of
our
Church
.
Now
these
do
as
well
oppose
themselves
against
the
conditionate
Election
and
Preterition
,
built
upon
the
foresight
of
mens
good
or
bad
acts
,
lately
brought
in
by
Arminius
,
as
unto
the
extreme
harsh
opinions
of
Piscator
,
Gomarus
,
or
whomsoever
.
So
that
by
joyning
your self
with
the
Remonstrants
,
you
have
as
clearly
forsaken
the
doctrine
of
the
Church
of
England
,
as
of
Beza
,
Zanchius
,
or
Piscator
.
The
description
of
their
opinion
whom
you
term
Sublapsarians
,
will
not
agree
unto
all
who
reject
the
conditionate
Predestination
and
Reprobation
of
the
Remonstrants
.
For
many
with
S.
Augustine
&
our
Church
,
condemne
this
as
erroneous
who
notwithstanding
make
no
absolute
decree
adjudging
men
to
hell-torments
with
an
excluding
of
all
preconsideration
of
sin
:
But
they
grant
an
absolute
decree
of
not
effectually
freeing
many
men
from
their
estate
of
Sinne
,
and
an
absolute
decree
of
permitting
many
men
to
want
the
joyes
of
Heaven
,
and
an
absolute
decree
of
punishing
such
mens
foreseen
sins
voluntarily
committed
and
voluntarily
continued
by
eternall
torments
in
Hell
.
Those
who
are
passed-by
in
the
eternall
decree
of
God
are
not
by
any
force
of
the
decree
left
without
the
benefit
which
the
Scriptures
promise
upon
condition
of
repentance
,
no
more
then
those
whom
God
hath
eternally
elected
are
by
virtue
of
that
decree
freed
from
the
punishment
which
supposing
their
impenitency
must
light
upon
them
.
Notwithstanding
the
absolute
eternall
decrees
of
Election
and
Reprobation
,
the
revealed
Evangelicall
decrees
stand
in
their
full
force
.
If
Cain
repent
and
live
well
,
he
shall
be
pardoned
and
saved
:
If
Peter
repent
not
,
and
persevere
in
his
sinne
,
he
shall
be
damned
.
And
yet
farther
(
not
to
determine
whether
sufficient
grace
be
offered
to
every
particular
person
in
the
world
or
no
)
we
may
resolutely
determine
,
that
the
distinct
absolute
decree
of
Electing
some
infallibly
unto
perseverance
in
grace
and
atteinment
of
glory
,
and
of
Passing-by
and
rejecting
others
,
is
no
good
argument
to
prove
that
therefore
the
non-elected
are
left
without
all
remedy
or
sufficient
means
of
salvation
.
Adam
was
not
predestinated
to
stand
in
the
state
of
his
innocency
,
yet
he
was
not
thereby
excluded
or
bereft
of
sufficient
means
of
standing
.
From
the
decree
of
Preterition
or
Reprobation
,
it
well
followeth
,
Judas
is
reprobated
;
Therefore
he
will
not
use
the
remedies
or
means
which
God
offereth
for
his
salvation
.
But
it
is
not
good
consequence
to
say
,
Therefore
God
hath
not
given
him
sufficient
remedies
or
means
to
escape
damnation
,
were
not
his
own
wicked
will
the
onely
hindrance
.
The
Synod
of
Dort
injoyned
men
to
set
down
their
particular
judgements
concerning
Predestination
and
Reprobation
;
and
therefore
they
had
no
reason
to
forbid
any
man
to
set
down
plainly
his
own
opinion
.
And
since
the
Divine
understanding
doth
not
consider
or
behold
this
after
that
,
but
all
together
in
one
instant
of
eternitie
,
there
is
no
cause
why
men
should
stiffly
contend
about
these
Priorities
and
Posteriorities
,
which
are
humane
imaginations
,
or
intellectûs
nostri
fictiones
,
as
some
truly
term
them
.
Maccovius
was
upon
a
by-occasion
brought
before
the
Synod
;
and
the
businesse
betwixt
him
&
Lubbertus
was
committed
to
the
examination
of
some
few
Delegates
,
according
to
whose
report
he
was
dismissed
.
Unto
the
objection
of
ordaining
men
unto
sin
,
his
answer
was
,
That
God
did
not
ordain
any
man
unto
sin
efficiendo
,
but
permittendo
.
For
his
denying
of
a
will
in
God
for
the
saving
of
all
men
,
he
understood
it
of
the
absolute
effectuall
operative
will
,
not
of
the
conditionall
and
approbative
will
of
God
.
They
both
confesse
,
that
the
Divine
understanding
could
not
but
eternally
foresee
the
originall
and
actuall
sinne
which
should
finally
cleave
unto
every
particular
man
who
should
afterwards
be
born
into
this
world
:
but
they
for
all
this
deny
,
that
the
moving
causes
whereupon
God
distinguished
men
into
Elect
and
Non-elect
,
was
the
foreseen
faith
of
some
,
and
the
foreseen
infidelitie
and
impenitency
of
others
.
The
state
of
men
under
sinne
was
common
to
all
:
the
mercy
of
God
in
effectually
freeing
from
sinne
was
due
to
none
.
MY
reasons
of
the
first
sort
do
indifferently
respect
and
make
against
both
,
and
I
will
set
them
down
against
both
together
.
My
second
sort
of
reasons
I
will
divide
,
delivering
some
of
them
against
the
upper
and
more
rigid
way
,
others
against
the
lower
and
more
moderate
way
.
I
begin
with
those
reasons
which
first
moved
me
to
question
the
truth
of
absolute
Reprobation
,
as
it
is
taught
both
wayes
.
They
are
these
foure
which
follow
.
1.
Reason
NOVELTY
1
The
Novelty
(
A
)
of
this
opinion
.
Absolute
and
inevitable
Reprobation
hath
little
or
no
footing
in
Antiquitie
.
The
upper
way
was
never
taught
or
approved
by
any
of
the
Fathers
(
even
the
stoutest
defenders
of
Grace
against
the
Pelagians
)
for
the
space
of
six
hundred
(
I
may
say
eight
hundred
)
years
after
Christ
:
nor
the
lower
way
till
the
time
of
S.
Augustine
,
which
was
about
foure
hundred
years
after
Christ
.
They
did
generally
agree
upon
the
contrary
conclusion
,
and
taught
men
in
their
times
,
That
it
was
possible
(
B
)
for
them
to
be
saved
which
in
the
event
were
not
saved
,
and
to
have
repented
,
which
repented
not
;
and
,
That
there
was
no
decree
of
God
which
did
lay
a
necessity
of
perishing
upon
any
sonne
of
Adam
.
This
that
I
say
Mr
Calvine
himself
doth
freely
acknowledge
,
speaking
of
Election
and
Reprobation
according
(
C
)
to
Gods
foreknowledge
;
[
](A81961-e13380-b)e
e
Calv.
Inst.
lib.
3.
c.
22.
Sect.
1.
Neque
haec
vulgò
recepta
opinio
solius
vulgi
est
:
habuit
enim
seculis
omnibus
magnos
autores
.
This
commonly
received
opinion
,
saith
he
,
(
of
a
conditionall
respective
decree
)
is
not
the
opinion
onely
of
the
common
people
,
but
hath
had
great
authours
in
all
ages
.
Reverend
Beza
likewise
speaking
of
the
same
opinion
,
hath
these
words
to
the
same
purpose
;
[
](A81961-e13440-b)f
f
Beza
,
in
cap.
11.
ad
Rom.
v.
35.
In
quem
errorem
sanè
turpissimum
Origenes
veteres
plerosque
tum
Graecos
tum
Latinos
adegit
.
Into
which
surely
most
foul
errour
Origen
hath
driven
many
of
the
Ancients
both
Greek
and
Latine
.
To
the
same
effect
also
Prosper
,
S.
Augustines
follower
,
hath
a
remarkable
speech
:
[
](A81961-e13480-b)g
g
Prosper
,
in
Epist.
ad
Aug.
prope
finem
.
Penè
omnium
parem
inveniri
&
unam
sententiam
,
quâ
propositum
&
praedestinationem
Dei
secundùm
praescientiam
receperunt
:
ut
ob
hoc
Deus
alios
vasa
contumeliae
,
alios
honoris
vasa
fecerit
,
quia
finem
uniuscujusque
praeviderit
,
&
sub
ipso
gratiae
adjutorio
in
qua
futurus
esset
voluntate
&
actione
praescierit
.
Almost
all
the
Ancients
,
saith
he
,
did
grant
with
one
consent
,
that
God
decreed
mens
ends
according
to
his
foresight
of
their
actions
,
and
not
otherwise
.
To
these
speeches
let
me
adde
that
of
Remigius
Archbishop
of
Lyons
,
who
to
Rabanus
Archbishop
of
Mentz
,
objecting
that
S
Augustine
wrote
a
book
called
Hypognosticon
against
Pelagius
and
Caelestius
,
wherein
he
denied
that
Reprobates
were
properly
[
](A81961-e13530-b)h
h
Ush
.
hist.
Gott
.
pag.
107
praedestinati
ad
interitum
,
predestinate
to
destruction
,
answereth
,
That
S.
Augustine
said
not
so
:
but
some
other
man
(
as
it
is
supposed
)
to
purge
the
Church
of
that
calumny
which
some
ill-affected
ones
did
cast
upon
it
,
namely
,
That
it
taught
that
God
by
his
Predestination
did
impose
upon
men
a
necessity
of
perishing
,
did
withdraw
the
word
PREDESTINATION
from
the
point
of
Reprobates
,
and
gave
it
onely
to
the
Elect
;
and
so
gave
great
occasion
of
further
errour
and
mistake
.
In
this
speech
of
his
is
clearly
implied
,
that
it
was
(
D
)
the
constant
doctrine
of
the
Church
then
,
that
Reprobates
lie
under
no
necessitating
decree
of
perdition
.
The
truth
of
this
charge
may
further
appear
by
a
few
particular
instances
.
Minutius
Felix
bringeth
in
the
Pagans
objecting
to
the
Christians
,
That
they
held
the
events
of
all
things
to
be
inevitable
,
and
did
feigne
and
frame
to
themselves
an
unjust
God
,
who
did
punish
in
men
their
unavoidable
destinies
,
not
their
ill
choises
.
This
is
the
objection
;
[
](A81961-e13610-b)i
i
Min.
Felix
,
pag.
23.
Quicquid
agimus
,
ut
alii
fato
,
ità
vos
Deo
addicitis
:
iniquum
igitur
Deum
singitis
,
qui
sorte
in
hominibus
puniat
,
non
voluntatem
.
Whatsoever
we
do
,
as
others
to
Fate
,
so
ye
ascribe
to
God
:
ye
make
therefore
to
your selves
an
unjust
God
,
who
punisheth
in
men
their
lot
,
not
their
will
.
To
this
he
answereth
,
[
](A81961-e13640-b)k
k
Idem
,
pag.
116.
Illud
farum
est
,
quod
de
unoquoque
Deus
fatus
est
.
Christians
hold
no
other
Fates
then
Gods
decrees
;
[
](A81961-e13680-b)l
l
Ibid.
Qui
cùm
universam
praescit
materiam
,
pro
meritis
&
qualitatibus
singulorum
etiam
sata
determinat
,
&
ità
in
nobis
non
genitura
plectitur
,
sed
ingenii
natura
punitur
.
who
foreknowing
all
men
and
their
actions
,
did
accordingly
determine
their
retributions
.
S.
Hierome
an
eager
opposer
of
the
Pelagians
,
in
many
places
of
his
writings
saith
the
same
thing
;
[
](A81961-e13720-b)m
m
Hieron
.
ad
Galat.
c.
1.
v.
15.
Ex
praescientia
Dei
evenit
,
ut
quem
justum
futurum
scit
,
priùs
diligat
quàm
oriatur
ex
utero
;
&
quem
peccatorem
,
oderit
antequam
peccet
.
From
the
foreknowledge
of
God
it
cometh
to
passe
,
that
who
he
knoweth
will
be
righteous
,
him
he
loveth
before
he
cometh
out
of
the
wombe
;
and
who
he
knoweth
will
be
a
sinner
,
him
he
hateth
before
he
sinneth
.
In
another
place
he
speaketh
to
the
same
purpose
,
[
](A81961-e13760-b)n
n
Ad
c.
1.
Malac.
Dilectio
&
odium
Dei
vel
ex
praescientia
nascitur
futurorum
,
vel
ex
operibus
;
alioquin
novimus
quod
omnia
Deus
diligat
,
nec
quicquam
eorum
oderit
quae
creavit
.
The
love
and
hatred
of
God
ariseth
either
from
the
foresight
of
future
things
,
or
from
the
works
;
otherwise
we
know
that
God
loveth
all
things
,
nor
doth
he
hate
any
thing
that
he
hath
made
.
And
in
his
book
against
Pelagius
he
saith
,
[
](A81961-e13800-b)o
o
Lib.
3.
contra
Pelag.
Eligit
Deus
quem
bonum
cernit
,
God
chooseth
whom
he
seeth
to
be
good
.
The
summe
of
all
which
speeches
is
but
this
,
That
(
E
)
there
is
no
decree
of
damning
or
saving
men
,
but
what
is
built
upon
Gods
Foreknowledge
of
the
evil
and
good
actions
of
men
.
Fulgentius
is
plain
for
that
too
:
[
](A81961-e13850-b)p
p
Fulgent
.
lib.
1.
ad
Monimum
;
Quos
praescivit
Deus
hanc
vitam
in
peccato
terminaturos
,
praedestinavit
supplicio
interminabili
puniendos
Those
whom
God
foresaw
would
die
in
sinne
,
he
decreed
should
live
in
endlesse
punishment
.
I
may
take-in
S.
Augustine
and
Prosper
also
,
who
are
judged
to
be
the
Patrones
of
the
Absolute
decree
,
as
it
is
set
down
the
Sublapsarian
way
:
Even
they
do
many
times
let
fall
such
speeches
as
cannot
fairly
be
reconciled
with
absolute
Reprobation
.
I
will
onely
cite
Prosper
:
(
for
S.
Augustine
speaketh
in
him
.
)
He
discoursing
of
some
that
fall
away
à
sanctitate
ad
immunditiem
,
from
holinesse
to
uncleannesse
,
saith
,
[
](A81961-e13900-b)q
q
Prosp.
ad
Object
.
3.
Gall.
Non
ex
eo
necessitatem
pereundi
habuerunt
quia
praedestinati
non
sunt
;
sed
ideo
praedestinati
non
sunt
,
quia
tales
futuri
ex
voluntaria
praevaricatione
praesciti
sunt
.
They
that
fall
away
from
holinesse
to
uncleannesse
,
lie
not
under
a
necessity
of
perishing
because
they
were
not
predestinate
;
but
therefore
they
were
not
predestinate
,
because
they
were
foreknown
to
be
such
by
voluntary
prevarication
.
Not
long
after
speaking
of
the
same
men
he
saith
,
[
](A81961-e13940-b)r
r
Prosp.
Resp.
ad
Object
.
7.
Quia
illos
ru●turos
propriâ
voluntate
praescivit
,
ob
hoc
à
filiis
perditionis
nullâ
praedestinatione
discrevit
.
Because
God
foresaw
they
would
perish
by
their
own
free-will
,
therefore
he
did
not
by
any
predestination
sever
them
from
the
children
of
perdition
.
And
again
in
his
answer
to
the
xiith
Objection
he
hath
these
words
,
[
](A81961-e13980-b)s
s
Ibid.
Resp.
ad
Object
.
12.
Vires
obedientiae
non
ideo
cuiquam
subtraxit
quia
eum
non
praedestinavit
;
sed
quia
recessurum
ab
ipsa
obedientia
esse
praevidit
,
ideo
eum
non
praedestinavit
.
God
hath
not
withdrawn
from
any
man
ability
to
yield
obedience
because
he
hath
not
predestinated
him
;
but
because
he
foresaw
he
would
fall
from
obedience
,
therefore
he
hath
not
predestinated
him
.
I
will
shut
up
the
instances
of
that
age
with
the
judgement
of
the
Councel
at
Arles
against
the
Pelagians
in
the
yeare
CDXC
,
or
thereabout
.
This
Councel
subscribed
to
the
letter
which
was
written
by
Faustus
against
Lucidus
the
Predestinarian
,
and
made
the
Anathemaes
(
F
)
and
curses
which
therein
he
denounceth
against
him
and
such
like
,
to
be
their
own
:
Some
of
which
were
these
;
[
](A81961-e14030-b)t
t
Anathema
illi
qui
dixerit
illum
qui
periit
non
accepisse
ut
salvus
esse
possit
.
Cursed
be
the
man
that
shall
say
that
the
man
that
perisheth
might
not
have
been
saved
▪
and
again
,
[
](A81961-e14050-b)u
u
Anathema
illi
qui
dixerit
quòd
vas
contumeliae
non
possit
assurgere
ut
sit
vas
in
honorem
.
Cursed
be
the
man
that
shall
say
that
a
vessel
of
dishonour
may
not
rise
to
be
a
vessel
of
honour
.
A
testimony
or
two
▪
I
will
borrow
likewise
from
some
persons
of
note
,
and
those
S.
Augustines
followers
too
,
who
lived
about
foure
hundred
yeares
after
S.
Augustines
time
.
Remigius
the
great
patrone
of
Gottschalk
the
zealous
preacher
and
publisher
of
Absolute
reprobation
in
those
times
,
in
his
answer
to
that
epistle
which
we
suppose
to
be
the
Epistle
of
Rabanus
,
to
Rabanus
saying
That
God
did
[
](A81961-e14080-b)w
w
Bishop
Usher
,
hist.
Gottsc
.
p.
53
,
&
54.
Sanabiles
facere
nationes
orbis
terrarum
.
make
the
nations
of
the
world
healthfull
,
and
that
he
doth
velle
omnes
homines
salvos
fieri
,
will
that
all
men
be
saved
;
he
giveth
such
an
answer
as
cannot
stand
with
Absolute
reprobation
:
[
](A81961-e14130-b)x
x
Ex
hoc
omnino
verum
est
,
quia
nemini
Deus
imponit
necessitatem
pereundi
,
sicut
nemini
imponit
necessitatem
malè
agendi
.
This
,
saith
he
,
is
very
true
,
because
God
layeth
on
no
man
a
necessity
of
perishing
,
as
he
hath
laid
on
none
a
necessitie
of
sinning
.
And
a
little
after
he
is
plainer
:
[
](A81961-e14160-b)y
y
Quos
verissimè
praescivit
impios
&
iniquos
futuros
,
&
in
sua
impietate
&
iniquitate
permansuros
,
justis
&
rectissimis
de
causis
decrevit
,
statuit
&
●
praedestinavit
perituros
:
sicut
ipse
ait
,
Qui
peccaverit
mihi
,
ipsum
delebo
de
libro
meo
.
Those
whom
God
did
foreknow
would
live
and
die
in
their
wickednesse
,
for
reasons
most
just
he
decreed
should
perish
:
as
himself
saith
,
Him
which
sinneth
against
me
,
even
him
will
I
blot
out
of
my
book
.
In
the
Valentine
Synod
assembled
in
favour
of
Gottschalk
we
may
find
these
words
,
[
](A81961-e14200-b)z
z
Can.
2.
Nec
ipsos
malos
ideo
perire
,
quia
boni
esse
non
potuerunt
,
sed
quia
boni
esse
noluerunt
,
suóque
vitio
in
massa
damnationis
vel
merito
originali
vel
etiam
actuali
permanserunt
.
Therefore
do
the
wicked
perish
,
not
because
they
could
not
,
but
because
they
would
not
be
good
,
and
by
their
own
fault
originall
or
actuall
also
,
remained
in
the
masse
of
perdition
.
And
in
the
end
of
their
third
Canon
they
denounce
Anathema
to
those
that
hold
that
men
are
so
predestinated
unto
evil
as
that
they
cannot
be
otherwise
:
[
](A81961-e14240-b)a
a
Can.
3.
Verùm
aliquos
ad
malum
praedestinatos
esse
Divinâ
potestate
,
ut
aliud
esse
non
possint
,
non
solùm
non
credimus
,
sed
etiam
si
sunt
qui
tantum
malum
credere
velint
,
cum
omni
detestatione
,
sicut
Arausicana
Synodus
,
illis
Anathema
dicimus
.
That
any
should
be
(
saith
the
Councel
)
predestinated
to
evil
by
the
power
of
God
,
so
as
he
cannot
be
otherwise
,
we
do
not
onely
not
believe
,
but
also
if
there
be
any
that
will
believe
so
great
an
evil
,
with
all
detestation
we
denounce
them
accursed
,
as
the
Arausicane
Councel
also
did
.
By
these
testimonies
(
which
are
but
a
few
of
many
)
it
appeareth
that
absolute
and
inevitable
Reprobation
found
but
cold
enterteinment
from
Antiquity
.
Which
considering
,
I
began
to
call
it
into
question
.
For
albeit
I
make
not
the
decisions
and
determinations
of
the
Fathers
or
Councels
the
rules
of
my
faith
,
because
they
are
but
men
,
and
therefore
subject
to
errour
;
yet
I
honour
their
gray
hairs
,
and
their
grave
assemblies
,
and
do
vehemently
mistrust
those
doctrines
which
they
never
taught
or
approved
,
but
misliked
and
condemned
.
Answer
.
ABsolute
negative
Reprobation
is
no
novell
opinion
:
But
on
the
contrary
,
That
Gods
immanent
and
eternall
acts
of
Predestination
and
Reprobation
can
be
in
potestate
praedestinatorum
&
reprobatorum
,
is
novell
and
false
.
The
Ancients
before
S.
Augustine
granted
a
Prescience
in
God
of
all
the
future
good
and
bad
acts
of
men
:
but
their
good
acts
they
derived
from
Predestination
;
their
bad
,
from
their
own
Free-will
,
and
not
from
the
Reprobation
.
And
as
for
the
sentence
of
Damnation
,
it
layeth
hold
upon
them
,
non
quà
non-electi
,
sed
quà
impii
.
In
all
this
Augustine
differeth
not
from
those
Fathers
that
went
before
him
.
The
terms
of
Possible
and
Impossible
being
taken
in
divers
senses
afford
the
Remonstrants
many
advantages
amongst
the
ignorant
,
in
their
disputes
against
absolute
Election
and
Reprobation
.
It
is
therefore
to
be
observed
,
that
in
Scriptures
,
Fathers
,
School-men
,
and
all
manner
of
Authours
,
and
in
the
common
use
of
all
languages
,
many
acts
or
events
wherein
no
necessitie
or
inforcement
is
laid
upon
mens
wills
,
are
notwithstanding
said
impossible
to
be
otherwise
then
they
are
.
But
for
the
eternall
Divine
decrees
of
Predestination
and
Reprobation
,
to
say
that
they
are
or
ever
were
in
potestate
praedestinatorum
aut
reprobatorum
,
is
contrary
to
the
very
essence
&
formalitie
of
Decrees
.
Those
things
wherein
men
may
agere
or
non
agere
,
are
said
to
be
in
their
own
power
:
But
Predestination
and
Reprobation
are
immanent
acts
of
the
Divine
will
and
understanding
,
and
therefore
it
is
impossible
that
they
should
be
either
way
in
potestate
voluntatis
humanae
.
[
](A81961-e14460-b)a
a
August
.
De
Spir.
&
lit
.
c.
31.
Hoc
quisque
in
sua
potestate
habere
dicitur
,
quod
si
vult
facit
,
si
non
vult
non
facit
.
Now
for
the
acts
of
believing
,
repenting
,
and
atteining
unto
salvation
,
we
say
not
that
these
are
simply
impossible
,
or
that
the
decree
of
God
leaveth
a
necessitie
of
perishing
upon
the
non-elect
.
Perditio
tua
ex
te
,
is
as
true
in
their
Doctrine
which
maintein
Absolute
and
oppose
Conditionall
Predestination
and
Reprobation
,
as
in
the
Decree
of
the
Remonstrants
.
The
Remonstrants
grant
an
eternall
Prescience
of
many
mens
infidelitie
and
impenitencie
,
and
thereupon
an
eternall
immutable
decree
of
their
damnation
:
and
yet
they
hold
(
and
that
truly
)
that
thereby
no
necessitie
of
infidelitie
or
impenitencie
,
no
impossibilitie
of
believing
or
repenting
is
laid
upon
men
.
They
must
give
us
leave
to
say
the
same
of
Predestination
,
untill
they
can
demonstrate
how
this
doth
more
infringe
the
libertie
of
mans
will
then
the
other
.
If
we
respect
that
necessitie
which
is
called
Necessitas
Infallibilitatis
,
Anselmus
maketh
it
alike
in
both
:
[
](A81961-e14530-b)b
b
De
Concord
.
c.
2.
Necesse
est
fieri
quae
praesciuntur
&
quae
praedestinantur
.
If
we
call
that
an
impossible
act
or
event
which
cannot
stand
in
sensu
composito
when
the
contrary
is
presupposed
,
the
Divine
prescience
maketh
believing
,
repenting
and
being
saved
as
impossible
unto
Cain
,
Judas
,
or
any
person
reprobated
upon
prescience
,
as
when
they
are
reprobated
upon
Gods
mere
will
.
But
the
truth
is
,
neither
the
one
nor
the
other
can
stand
cum
eventu
contrario
;
and
yet
both
the
one
and
the
other
do
stand
cum
possibilitate
ad
eventum
contrarium
.
Conditionall
decrees
of
Salvation
and
Damnation
have
been
published
in
the
Gospel
,
and
are
acknowledged
by
all
Divines
:
but
conditionall
Decrees
of
eternall
Predestination
and
Preterition
are
not
found
in
Scripture
,
nor
allowed
of
by
the
Church
of
England
.
Every
man
knoweth
where
to
find
these
conditionall
decrees
,
If
any
man
believe
and
repent
,
he
shall
be
saved
;
If
any
man
continue
in
infidelitie
and
impenitencie
,
he
shall
be
damned
:
But
it
will
be
hard
for
any
Remonstrant
to
shew
these
other
,
If
any
man
believe
,
he
shall
be
predestinated
;
If
he
believe
not
,
he
shall
not
be
predestinated
.
Faith
is
a
temporall
effect
produced
in
those
which
were
elected
from
eternitie
,
not
a
foreseen
condition
drawing
after
it
Gods
eternall
Election
.
And
infidelitie
and
finall
impenitencie
are
faults
voluntarily
proceeding
out
of
the
wicked
hearts
of
men
eternally
reprobated
,
not
preceding
the
eternall
act
of
Reprobation
but
the
temporall
act
of
their
judiciall
Condemnation
.
As
for
the
Fathers
which
grounded
Predestination
upon
Prescience
,
they
understood
[
](A81961-e14620-b)c
c
Vide
Aug.
De
bono
persever
.
c.
18.
a
practicall
Divine
prescience
,
not
a
bare
speculative
.
No
Divine
that
acknowledgeth
the
Omniscience
of
God
and
his
eternall
Prescience
of
all
future
actions
and
events
,
will
denie
,
that
God
in
the
same
eternitie
wherein
he
elected
some
and
passed-by
others
,
foresaw
both
what
the
one
and
what
the
other
would
do
,
and
what
contrary
ends
they
would
come
unto
.
But
the
question
is
not
,
Whether
God
from
all
eternitie
had
such
a
foresight
,
but
,
Whether
the
different
actions
of
men
foreseen
caused
the
different
decrees
of
their
Election
and
Preterition
.
As
for
their
different
ends
,
namely
,
that
the
one
atteineth
salvation
after
this
life
,
and
the
other
undergo
eternall
damnation
,
this
we
confesse
to
follow
upon
their
contrary
actions
of
Believing
,
Repenting
,
and
Not-believing
,
Not-repenting
.
Neither
were
they
otherwise
by
any
eternall
decree
appointed
unto
damnation
,
then
with
respect
unto
the
just
desert
of
their
sinne
.
It
is
truly
said
by
Calvine
,
[
](A81961-e14660-b)d
d
In
2.
ad
Thess.
cap.
2.
Reprobi
suo
delicto
morti
devoti
sunt
;
non
pereunt
nisi
qui
digni
sunt
.
&
Zanchius
,
[
](A81961-e14700-b)e
e
De
Natura
Dei
,
l.
5.
p.
712.
Peccatum
non
est
causa
rejectionis
,
sed
est
causa
damnationis
.
For
the
phrase
,
Praedestinati
ad
interitum
;
it
is
manifest
that
Augustine
and
his
followers
applied
it
unto
all
such
as
were
not
praedestinati
ad
gloriam
:
though
the
word
Electi
was
never
used
by
them
in
that
sense
[
](A81961-e14780-b)f
f
Vide
Aug.
tract
.
48.
in
Joan.
&
De
Civit.
l.
15.
c.
1.
&
Enchir
.
c.
100.
&
in
Psal.
13.
.
That
which
Augustine
denied
was
a
Predestination
of
reprobates
unto
sinne
:
But
as
for
their
Predestination
unto
the
just
punishment
of
their
sinnes
,
namely
death
and
destruction
,
Augustine
,
Prosper
[
](A81961-e14860-b)g
g
Vide
Prosp.
ad
Cap.
Gall
resp
.
19.
&
ad
Object
.
Vincent
.
resp
.
10
,
11.
,
Fulgentius
[
](A81961-e14890-b)h
h
Vide
Fulgent
.
ad
Mon
l
1.
c.
7.
14
&
18.
were
never
afraid
to
acknowledge
it
.
As
for
Hincmarus
his
fansie
,
that
the
book
called
Hypognosticon
or
Hypomnesticon
,
was
written
by
S.
Augustine
himself
,
and
that
in
the
sixth
book
thereof
he
retracted
what
before
he
delivered
concerning
praedestinati
ad
interitum
,
is
false
and
frivolous
,
and
sufficiently
confuted
by
Remigius
.
Yet
we
willingly
grant
,
that
in
the
most
strict
and
proper
sense
the
word
Predestination
doth
onely
respect
the
good
supernaturall
qualities
and
acts
which
God
worketh
in
men
elected
,
and
the
supernaturall
blessed
end
whereunto
he
bringeth
them
by
the
foresaid
means
.
And
the
reason
hereof
is
,
because
[
](A81961-e14980-b)i
i
Aquin.
1.
q.
23.
art.
1.
Destination
is
the
direction
of
a
thing
unto
such
a
scope
as
by
its
own
strength
and
nature
it
could
never
move
unto
.
Thus
the
arrow
is
destinated
unto
the
mark
,
whereunto
of
it self
it
could
never
move
.
Now
men
are
too
ready
to
move
in
the
way
of
wickednesse
,
and
to
carrie
themselves
unto
destruction
:
and
therefore
as
God
cannot
predestinate
men
unto
sinne
,
so
he
doth
not
properly
predestinate
them
unto
their
damnation
(
for
then
he
should
be
a
working
cause
thereof
)
but
he
preordinateth
their
just
damnation
as
a
recompense
of
their
sinne
and
rebellion
[
](A81961-e15030-b)k
k
Vide
Fulgent
.
ad
Monim
.
l.
1.
c.
17
Bed
.
l.
1.
qu.
art.
13.
.
So
that
if
by
Predestinating
ad
interitum
we
understand
the
causing
and
effectuall
working
of
any
mans
destruction
,
God
cannot
be
said
praedestinare
ad
interitum
:
But
if
we
onely
understand
the
preordaining
of
those
to
damnation
whom
God
foresaw
deserving
and
working
the
same
,
we
neither
think
nor
speak
otherwise
then
the
orthodox
Fathers
did
.
It
is
still
the
constant
Doctrine
of
those
that
teach
absolute
Predestination
and
Reprobation
,
That
neither
persons
elected
lie
under
a
necessitating
decree
of
doing
well
and
being
saved
,
nor
persons
not-elected
under
a
necessitating
decree
of
doing
ill
and
being
damned
.
The
eternall
decrees
of
Gods
will
take
not
away
the
libertie
of
mans
will
;
and
therefore
the
Pagan
objections
were
Paganish
.
The
eternall
decree
of
saving
or
damning
men
is
conjoyned
with
an
eternall
foresight
of
the
obedience
of
men
saved
,
and
disobedience
of
men
to
be
damned
;
but
with
this
difference
:
The
foreseen
good
actions
of
the
elect
were
neither
antecedent
conditions
moving
God
to
elect
them
,
nor
meritorious
causes
of
their
salvation
:
but
the
foreseen
finall
estate
of
the
wicked
in
their
sins
,
was
the
intuition
of
a
most
just
and
meritorious
cause
of
their
damnation
.
As
for
Election
and
Preterition
,
all
men
being
represented
unto
God
electing
as
in
the
common
masse
of
sin
and
miserie
,
there
can
be
found
no
opposite
qualities
or
actions
in
men
whereupon
to
ground
the
opposite
decrees
of
Gods
eternall
Election
and
Reprobation
.
And
therefore
we
think
that
saying
of
Calvine
warrantable
,
[
](A81961-e15150-b)l
l
Instit.
l.
3.
c.
22.
Deus
in
negotio
praedestinationis
non
egreditur
extra
seipsum
.
To
which
we
adde
another
of
the
same
Authour
;
[
](A81961-e15190-b)m
m
Ibid.
c.
23.
§.
3.
Si
judicio
mortis
obnoxii
sunt
omnes
naturali
conditione
quos
Dominus
ad
mortem
praedestinat
,
si
ex
corrupta
massa
desumti
sunt
omnes
,
non
mirum
si
damnationi
subjaceant
.
There
needed
no
such
pains
in
heaping
up
Fathers
for
proof
of
this
conclusion
,
That
there
is
no
decree
of
damning
men
otherwise
then
upon
the
guilt
,
and
for
the
misdeserts
of
their
sinnes
.
Not
onely
Fulgentius
,
Augustine
,
Prosper
,
but
Calvine
,
Beza
,
and
others
whom
you
make
Supralapsarians
,
have
constantly
defended
this
true
doctrine
.
Calvine
;
[
](A81961-e15230-b)n
n
Deaeter
.
Praed.
p.
709.
Quisque
sibi
propriâ
incredulitate
est
damnationis
autor
.
Beza
;
[
](A81961-e15260-b)o
o
Annot.
in
9.
ad
Rom.
ver.
15.
Ineptè
faciunt
,
qui
Reprobationis
decretum
cum
Damnatione
confundunt
:
cùm
hujus
causa
manifesta
sit
,
nempe
peccatum
;
illius
verò
,
sola
Dei
voluntas
.
Zanchius
;
[
](A81961-e15300-b)p
p
Lib.
5.
De
attrib
.
qu.
3.
pag.
506.
Certum
est
,
Deum
,
sicut
propter
peccata
impios
punit
,
sic
etiam
decrevisse
illos
propter
haec
peccata
punire
.
This
Authour
is
doubly
mistaken
:
First
,
in
that
he
conceiveth
a
conditionate
Predestination
or
Election
grounded
upon
Prescience
of
mens
good
actions
;
whereas
no
such
good
actions
can
be
foreseen
in
men
considered
in
statu
massae
corruptae
,
but
as
they
are
caused
by
that
grace
which
was
eternally
prepared
for
them
in
their
Predestination
,
and
actually
bestowed
upon
them
in
their
effectuall
Vocation
,
Justification
,
Sanctification
.
This
conditionall
Predestination
upon
foresight
of
mens
goodnesse
or
holinesse
,
was
the
errour
which
Augustine
ascribeth
to
the
Pelagians
:
[
](A81961-e15380-b)q
q
Aug.
De
Praedest
.
Sanct.
l.
1.
c.
18.
Praesciebat
ergò
,
ait
Pelagianus
,
qui
futuri
essent
sancti
per
liberae
voluntatis
arbitrium
,
&
ideo
eos
ante
mundi
constitutionem
in
ipsa
sua
praescientia
,
quâ
tales
futuros
esse
praescivit
,
elegit
.
But
what
saith
S.
Augustine
to
this
point
?
[
](A81961-e15420-b)r
r
Ibid.
Non
quia
futuri
eramus
sancti
,
sed
ut
essemus
,
nos
elegit
.
Ideo
quippe
tales
eramus
futuri
,
quia
elegit
ipse
praedestinans
ut
tales
per
gratiam
essemus
.
Secondly
,
he
is
mistaken
,
in
thinking
those
speeches
of
the
Fathers
cannot
fairly
stand
with
absolute
Non-election
,
Preterition
or
negative
Reprobation
,
which
import
a
decree
of
positive
or
punitive
Reprobation
,
that
is
,
of
damnation
,
no
otherwise
grounded
then
upon
preconsideration
of
sinne
.
For
though
God
out
of
the
corrupted
masse
of
mankind
electeth
some
men
unto
the
means
and
end
of
salvation
,
merely
of
his
own
gracious
good
pleasure
in
Christ
,
yet
he
enacteth
no
decree
of
damning
men
for
his
pleasure
,
but
for
their
own
sinne
and
misdeserts
.
And
as
for
negatio
praedestinationis
;
it
is
not
a
working
cause
of
any
mans
sinne
or
damnation
,
though
it
contein
a
decree
of
not
working
their
deliverie
,
of
not
working
their
effectuall
salvation
.
But
farre
be
it
from
God
that
it
should
import
a
decree
necessitating
their
perdition
and
eternall
destruction
.
As
men
not
comprised
within
the
decree
of
Predestination
commit
sinne
willingly
and
greedily
,
so
they
run
on
to
their
own
destruction
voluntarily
,
and
not
carried
by
any
necessitating
force
flowing
out
of
the
decree
of
Reprobation
.
Whereas
Augustine
or
Prosper
[
](A81961-e15470-b)s
s
Ad
Ca●
.
Gall.
resp
.
3.
seem
to
fetch
the
cause
negatae
praedestinationis
or
negativae
reprobationis
(
as
some
call
it
)
from
the
foreseen
disobedience
of
men
,
their
purpose
is
to
shew
,
That
the
finall
continuance
of
any
man
in
the
state
of
sinne
,
and
his
finall
falling
into
the
state
of
damnation
is
not
caused
by
the
negative
act
of
Predestination
:
and
further
,
That
where
men
are
foreseen
of
God
as
ending
their
lives
in
sinne
,
there
is
a
sufficient
reason
to
inferre
,
Ideo
non
fuerunt
ex
praedestinatis
,
or
,
Ideo
Deus
eos
non
praedestinavit
.
But
that
this
foresight
of
their
personall
sinnes
was
the
cause
of
the
Divine
decree
of
their
Non-election
whereby
they
stand
distinguished
from
the
elect
,
was
no
part
of
the
Fathers
meaning
.
So
that
the
eternall
prevision
of
some
mens
perseverance
in
faith
and
godlinesse
,
and
of
other
mens
perseverance
in
infidelity
and
ungodlinesse
,
was
not
the
ground
,
cause
or
reason
of
the
opposite
decrees
of
Election
and
Preterition
;
but
a
proof
that
there
are
such
distinct
or
different
decrees
concerning
men
.
Last
of
all
,
this
foresight
of
God
concerning
men
left
to
the
deficiency
of
their
own
wicked
wills
,
and
through
infidelity
and
impiety
procuring
their
own
destruction
,
is
not
alledged
as
a
cause
why
this
man
rather
then
another
was
not
predestinated
,
but
as
a
certain
note
and
an
infallible
consequent
of
men
not
predestinated
;
causa
probationis
,
non
rei
ipsius
.
Those
curses
may
be
most
just
,
granting
that
positive
Reprobation
,
which
is
peremtorium
decretum
puniendi
,
never
proceedeth
ex
solo
Dei
beneplacito
:
though
we
hold
therewithall
,
that
negative
Reprobation
,
which
is
absolutum
decretum
non
praedestinandi
,
dependeth
onely
upon
Gods
free
pleasure
.
For
it
is
no
errour
to
say
,
that
non-election
or
negative
Reprobation
may
stand
together
with
a
possibilitie
of
avoiding
sinne
and
damnation
.
The
non-elect
angels
had
this
possibility
;
all
mankind
generally
in
Adam
had
this
possibility
:
and
yet
every
singular
person
was
not
predestinated
.
And
if
God
were
so
pleased
to
give
as
sufficient
grace
to
every
particular
man
in
the
world
as
he
gave
to
Adam
in
his
creation
,
yet
the
opposite
decrees
of
Election
and
Preterition
or
negative
Reprobation
may
stand
firm
and
good
.
The
reason
is
evident
:
Because
Predestination
is
not
a
bare
ordination
of
men
unto
eternall
life
by
sufficient
means
,
which
make
the
event
onely
possible
;
but
a
mercifull
providence
in
ordering
such
means
for
the
elect
as
make
the
event
infallible
and
infrustrable
.
On
the
other
side
,
Preterition
or
negative
Reprobation
is
not
a
decree
necessarily
excluding
persons
not-elect
from
all
possible
means
of
salvation
;
but
a
decree
permitting
such
out
of
the
freedome
of
their
own
wills
to
neglect
and
abuse
such
means
of
their
salvation
:
which
abuse
foreseen
of
God
,
is
unto
him
a
just
cause
of
their
damnation
.
As
for
vessels
of
Honour
and
Dishonour
;
we
grant
,
that
not
onely
men
may
but
do
continually
from
vessels
of
Dishonour
rise
to
be
vessels
of
Honour
.
For
when
any
man
whatsoever
,
who
hath
lived
in
infidelity
&
uncleannesse
of
life
,
believeth
,
repenteth
,
and
leadeth
a
holy
life
,
then
a
vessel
of
Dishonour
becometh
a
vessel
of
Honour
.
But
if
by
vessels
of
Honour
you
understand
the
Elect
,
and
by
vessels
of
Dishonour
the
Non-elect
;
and
conceive
such
a
change
,
that
men
not-elected
may
by
acts
of
their
own
make
themselves
elected
;
this
is
a
fansie
contrary
to
truth
,
and
rejected
of
all
orthodox
and
judicious
Divines
:
who
consent
,
Nec
praedestinationem
esse
in
potestate
praedestinati
sed
praedestinantis
,
nec
reprobationem
in
potestate
reprobati
sed
reprobantis
.
For
we
understand
the
Divine
Reprobation
,
where
there
is
not
a
Predestination
unto
effectuall
and
infallible
means
of
eternall
life
.
Now
who
can
say
,
that
it
is
in
the
power
of
mans
will
either
to
procure
or
hinder
such
a
decree
?
All
the
testimonies
of
the
ancient
Fathers
here
cited
,
do
not
prove
the
eternall
decrees
of
Election
and
Non-election
to
be
conditionall
,
or
to
depend
upon
the
contrary
foreseen
actions
of
mens
will
;
But
they
prove
two
other
things
,
which
we
willingly
grant
:
1.
That
these
decrees
necessitate
no
mans
will
unto
good
actions
,
much
lesse
unto
wicked
.
2.
That
wicked
men
are
not
therefore
damned
because
they
were
not
predestinated
,
but
because
they
lived
and
died
obstinate
in
sinne
.
As
for
the
possibility
which
men
non-elected
have
,
either
to
believe
or
to
eschew
this
or
that
sinne
,
and
so
to
escape
condemnation
.
The
Fathers
,
when
they
consider
that
the
wills
of
men
not-elected
do
commit
all
their
evil
acts
freely
,
usually
say
,
that
they
had
a
power
to
have
done
the
contrary
:
But
when
they
consider
the
infallible
certainty
of
their
impietie
and
infidelity
,
then
many
times
they
pronounce
it
a
thing
impossible
that
they
should
unfeignedly
repent
,
perseverantly
believe
,
and
finally
attein
salvation
:
Of
which
manner
of
phrase
of
speech
we
have
frequent
examples
in
Scripture
,
Fathers
,
Schoolmen
,
and
all
kind
of
Authours
.
He
that
embraceth
the
opinion
of
the
orthodox
Fathers
,
cannot
hold
Predestination
to
be
grounded
upon
the
prevision
of
perseverant
faith
,
since
they
confesse
Perseverance
to
be
an
effect
of
Election
;
nor
the
decree
of
negative
Reprobation
to
be
grounded
upon
foresight
of
infidelitie
,
since
Infidelity
is
a
consequent
thereof
.
Treatise
.
2.
Reason
UNWILlingnesse
to
be
tried
.
II.
Its
Unwillingnesse
to
abide
the
triall
.
I
find
that
the
authours
and
abettours
of
it
have
been
very
backward
to
bring
it
to
the
standart
;
not
onely
when
they
have
been
called
upon
by
their
adversaries
to
have
it
weighed
,
but
also
when
they
have
been
intreated
thereto
by
their
chief
Magistrates
,
who
might
have
compelled
them
:
A
shrewd
argument
(
me
thinks
)
that
it
is
too
light
.
In
the
disputation
at
Mompelgart
,
Anno
1586.
held
between
Beza
and
Jacobus
Andreae
,
with
some
seconds
on
both
sides
,
Beza
and
his
company
having
disputed
with
the
Lutheranes
about
the
Person
of
Christ
and
the
Lords
Supper
,
when
they
came
to
this
point
,
did
decline
the
sifting
of
it
,
and
gave
this
reason
among
others
,
That
it
could
not
then
be
publickly
disputed
of
[
](A81961-e15760-b)b
b
Beza
in
Coll.
Mompelg
.
p.
373.
Sine
grayi
eorum
offendiculo
qui
tanti
mysterii
capaces
non
sunt
.
without
the
great
scandal
and
hurt
of
the
ignorant
,
and
unacquainted
with
these
high
mysteries
.
[
](A81961-e15790-b)c
c
Brand.
Coll.
Hag.
pag.
57.
The
Contra-remonstrants
also
in
their
Conference
with
the
opposite
parties
at
the
Hague
,
in
the
yeare
1611
,
could
not
be
drawn
to
dispute
with
them
about
this
point
,
but
delivered
a
petition
to
the
States
of
Holland
and
West-Friezland
that
they
might
not
be
urged
to
it
,
resolving
rather
to
break
off
the
conference
then
to
meddle
with
it
.
In
the
Synod
likewise
at
Dort
,
in
the
yeares
1618
and
1619
,
the
Remonstrants
were
warned
by
the
President
of
the
Synod
[
](A81961-e15810-b)d
d
Acta
Syn.
part
.
1.
pag.
133.
Ut
de
Electione
potiùs
quàm
de
odiosa
Reprobationis
materia
agerent
.
That
they
should
rather
dispute
of
the
point
of
Election
then
the
odious
point
of
Reprobation
.
Can
this
Doctrine
be
a
truth
,
and
yet
blush
at
the
light
,
which
maketh
all
things
manifest
?
especially
considering
these
things
:
1.
That
Reprobation
is
a
principall
head
of
Divinity
,
by
the
well
or
ill
stating
and
ordering
of
which
the
glory
of
God
and
the
good
of
Religion
is
much
promoted
or
hindered
.
2.
That
there
is
such
a
necessary
connexion
between
the
points
of
Election
and
Reprobation
(
both
being
parts
of
Predestination
)
that
the
one
cannot
well
be
handled
without
the
other
.
3.
That
the
Doctrine
of
Reprobation
was
the
chief
cause
of
all
the
uprores
in
the
Church
at
that
time
.
4.
That
it
was
accused
with
open
mouth
and
challenged
of
falshood
,
and
therefore
bound
in
justice
to
purge
it self
of
the
crimination
.
5.
That
the
Remonstrants
did
not
at
that
time
desire
that
it
should
be
talked
of
among
the
common
people
,
who
might
have
stumbled
at
it
,
but
disputed
of
among
the
judicious
and
learned
,
who
(
as
the
threshing
oxen
which
were
to
beat
the
corn
out
of
the
husk
)
are
to
bolt
out
those
truths
which
are
couched
a●●
hidden
in
the
letter
of
the
Scriptures
.
That
the
Doctrine
which
is
loth
to
abide
the
triall
even
of
learned
men
,
carrieth
with
it
a
shrewd
suspicion
of
falshood
,
the
heathen
Oratour
shall
witnesse
for
me
:
who
to
Epicurus
,
saying
that
he
would
not
publish
his
opinion
to
the
simple
people
,
who
might
happily
take
offense
at
it
,
answereth
thus
;
[
](A81961-e15870-b)e
e
Cicero
,
de
fin
.
bon.
&
mal
.
l.
2.
pag.
115.
Aut
tu
eadem
ista
dic
in
judicio
;
an
t
si
coronam
times
,
dic
in
senatu
,
Nunquam
facies
.
Cur
nisi
quòd
turpis
est
oratio
?
Declare
thine
opinion
in
the
place
of
judgement
;
or
if
thou
art
afraid
of
the
assembly
there
,
declare
it
in
the
Senate-house
,
among
those
grave
and
judicious
persons
.
Thou
wilt
never
do
it
:
and
why
,
but
because
it
is
a
foul
and
dishonest
opinion
?
This
striving
to
lie
close
is
(
peradventure
)
no
infallible
argument
of
a
bad
cause
,
yet
it
is
a
very
probable
one
.
For
true
religion
(
as
Vives
saith
)
is
not
a
thing
guild●d
over
,
but
gold
it self
:
The
more
that
is
scraped
and
discovered
,
the
brighter
and
goodlier
it
is
;
and
so
is
the
truth
.
[
](A81961-e15940-b)f
f
Vives
,
De
ver.
fidei
,
l.
1.
p.
16.
Puriorem
ac
nitidiorem
illam
reddit
belium
,
quàm
pa●
adversùs
gentes
.
Disputations
illustrate
and
set
forth
true
opinions
more
then
silence
can
.
Let
us
not
fear
therefore
(
saith
he
)
lest
our
Faith
when
it
is
laid
open
,
appear
filthy
to
the
eyes
of
the
beholders
.
[
](A81961-e15990-b)g
g
Metuant
hoc
aliae
religiones
falsae
&
umbratiles
Let
false
and
superficiall
religions
,
in
which
there
is
no
soundnesse
,
be
afraid
of
this
.
The
Jew
is
loth
to
reason
with
the
Christian
touching
his
Law
,
and
the
Turk
is
forbidden
to
dispute
of
his
Alcoran
,
because
their
Religions
are
brittle
,
like
gl●sse
broken
with
the
least
touch
:
But
the
Christian
,
[
](A81961-e16010-b)h
h
Vives
,
l.
4.
pag.
429.
Qui
veritate
suâ
sidit
,
nihil
reformidat
examen
ingenii
,
imò
advocat
&
quantum
potest
exacuit
.
who
is
confident
of
the
goodnesse
of
his
Faith
,
feareth
no
examination
,
but
rather
as
much
as
may
be
,
soliciteth
and
provoketh
his
adversary
to
the
combat
.
Truth
,
whether
it
be
in
men
or
doctrines
,
is
best
when
it
is
uncovered
:
it
coveteth
no
corners
,
though
Errour
do
;
but
it
is
willing
to
abide
the
triall
.
[
](A81961-e16050-b)i
i
Psal.
139.23
,
24.
Search
me
,
O
Lord
,
and
know
my
heart
;
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
way
of
wickednesse
in
me
,
saith
the
Prophet
David
,
knowing
his
heart
to
be
without
guile
.
And
our
Saviour
telleth
us
,
[
](A81961-e16080-b)k
k
John
3.20
,
21.
That
every
one
that
doeth
evil
,
hateth
the
light
,
and
cometh
not
to
it
,
lest
his
deeds
should
be
reproved
:
but
he
that
doeth
truth
,
cometh
to
the
light
,
that
his
deeds
might
be
made
manifest
that
they
are
wrought
in
God
.
As
St
Paul
saith
of
an
heretick
,
[
](A81961-e16120-b)*
*
Tit.
3.11
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
self-condemned
;
so
we
may
say
of
heresie
and
untruth
,
It
condemneth
it self
,
and
by
nothing
more
then
by
refusing
the
touchstone
.
He
is
to
be
thought
an
empty
scholar
,
who
is
loth
to
be
apposed
;
and
his
gold
to
be
light
and
counterfeit
,
who
will
not
have
it
toucht
and
weighed
;
and
those
opinions
to
be
but
errours
,
which
would
so
willingly
walk
in
a
mist
and
dwell
in
silence
,
when
it
concerneth
the
peace
of
the
Church
so
much
to
have
them
examined
.
Answer
.
IF
Vnwillingnesse
to
abide
the
tryall
be
an
argument
of
a
bad
cause
,
never
men
shewed
themselves
more
unwilling
to
abide
the
tryall
of
their
doctrine
in
this
controversie
of
Predestination
and
Reprobation
then
the
Remonstrants
.
At
the
Synod
of
Dort
,
it
being
ordered
by
all
the
power
Civil
and
Ecclesiasticall
which
was
in
the
Common-wealth
or
Church
,
that
the
Remonstrants
cited
should
lay
down
their
opinion
concerning
Predestination
and
Reprobation
,
together
with
their
reasons
,
and
so
expect
the
answer
of
the
Synod
;
they
first
,
contrary
to
all
reason
and
to
the
duty
which
they
ought
to
their
chief
magistrates
,
would
begin
at
the
point
of
Reprobation
,
or
do
nothing
at
all
.
And
as
if
this
had
not
sufficiently
expressed
their
perversenesse
,
they
refused
to
set
down
their
own
tenents
,
and
to
confirm
them
;
and
would
needs
make
themselves
opponents
,
and
put
the
Synod
to
answer
such
objections
or
cavills
as
for
the
most
part
were
scraped
together
out
of
the
writings
of
men
either
dead
long
since
,
or
not
there
to
answer
for
themselves
:
with
whom
the
Synod
had
no
reason
then
to
meddle
.
It
was
intended
and
yielded
unto
them
,
that
the
point
of
Reprobation
should
also
be
treated
upon
in
due
place
and
time
.
That
which
was
denied
them
,
was
their
preposterous
demand
of
setting
Reprobation
before
Election
;
whereas
Reprobation
,
being
the
negative
act
of
Election
,
cannot
be
well
stated
,
ordered
or
understood
,
if
men
will
needs
begin
at
the
wrong
end
.
It
is
true
that
the
doctrine
of
Reprobation
was
the
chief
cause
of
uprores
on
the
Remonstrant
party
:
But
the
doctrine
of
Conditionall
Predestination
,
whereby
they
endeavoured
to
set
the
rotten
Dagon
of
mans
Free-will
before
and
above
the
Ark
of
Gods
speciall
predestinating
Grace
,
was
it
which
chiefly
offended
both
the
orthodox
ministers
&
people
in
the
Belgick
Churches
.
And
if
any
were
ever
bound
in
justice
and
duty
to
purge
themselves
from
crimination
,
it
lay
then
upon
the
Remonstrants
,
who
were
cited
unto
the
Synod
by
publick
Authoritie
,
so
to
do
;
and
not
upon
the
Synod
,
to
submit
themselves
unto
the
wilfulnesse
of
those
who
appeared
there
as
delinquents
.
If
here
in
our
Church
of
England
the
Non-conformitants
summoned
to
lay
down
their
own
opinions
concerning
their
Presbyteriall
Parity
together
with
their
proofs
and
arguments
,
should
refuse
to
do
it
,
and
stiffly
stand
upon
it
that
they
will
first
oppose
the
Episcopall
authoritie
,
which
hath
given
all
the
offense
,
and
hear
what
the
Bishops
can
say
for
themselves
,
it
would
be
deemed
an
insolent
part
,
and
not
so
long
tolerated
as
it
was
by
the
Synod
of
Dort
.
And
yet
this
was
just
the
case
and
behaviour
of
the
Remonstrants
:
which
this
Authour
doth
not
onely
endeavour
to
justifie
,
but
to
cast
an
aspersion
upon
the
Synod
for
not
obeying
those
who
in
such
a
case
owed
obedience
unto
them
.
And
yet
that
it
may
further
appear
how
fearfull
the
Remonstrants
were
of
clearly
and
plainly
opening
their
own
tenents
at
that
time
;
When
by
reason
of
their
obstinacy
the
Synod
was
resolved
to
dismisse
them
,
and
yet
desired
withall
to
know
their
doctrine
concerning
the
controversed
articles
,
it
was
asked
of
them
severally
,
whether
they
now
acknowledged
for
their
doctrine
that
which
formerly
they
had
set
down
in
Collatione
Hagiensi
,
and
since
published
in
print
unto
the
world
;
not
one
of
the
fourteen
could
be
drawn
to
say
in
plain
and
expresse
terms
,
that
he
either
held
that
doctrine
for
true
,
or
that
he
held
it
not
.
If
Unwillingnesse
therefore
to
come
to
open
tryall
be
a
signe
of
false
doctrine
,
you
had
small
reason
to
become
a
Remonstrant
.
The
question
was
not
,
Whether
the
controversie
of
Reprobation
were
to
be
treated
upon
or
no
,
but
,
Whether
the
Remonstrants
were
to
prescribe
the
Synod
their
order
and
proceeding
,
or
the
Synod
them
.
And
then
the
Remonstrants
devised
another
shift
to
put
off
the
declaring
and
opening
their
own
doctrine
;
and
that
was
,
That
unlesse
they
might
be
promised
beforehand
a
liberty
[
](A81961-e16260-b)a
a
Act.
Syn.
Dordrecht
.
Sess.
42.
eo
modo
causam
suam
proponendi
,
explicandi
&
defendendi
,
prout
ipsi
necessarium
judicarent
,
they
refused
any
farther
to
proceed
in
laying
down
their
opinions
.
If
the
Synod
had
been
so
foolish
as
to
make
the
Remonstrants
the
moderatours
,
in
all
likelihood
they
had
sat
there
till
this
day
,
perchance
to
their
lives
end
,
and
yet
never
have
brought
one
controversie
to
an
end
.
If
this
Authour
had
been
truly
informed
how
the
Remonstrants
carried
themselves
in
suppressing
their
own
opinions
,
and
onely
aiming
at
the
exagitating
of
other
mens
,
he
would
have
forborn
his
excursion
into
this
common
place
.
But
it
should
seem
he
was
more
willing
to
believe
what
he
desired
should
be
true
,
then
to
enquire
what
indeed
was
true
.
If
Striving
to
lie
close
be
a
probable
argument
of
a
bad
cause
,
those
who
are
afraid
to
deal
with
the
more
lightsome
part
of
this
controversie
,
which
concerneth
Election
and
Predestination
,
and
thrust
themselves
,
without
borrowing
any
light
from
this
,
into
the
other
(
which
taken
by
it self
is
much
more
dark
and
obscure
,
)
are
the
men
who
strive
to
wrap
themselves
and
others
in
an
obscure
and
dark
cloud
.
Our
Church
of
England
was
more
willing
and
desirous
to
set
down
expressely
the
doctrine
of
absolute
Predestination
,
I
mean
of
Predestination
causing
faith
and
perseverance
,
then
it
was
of
absolute
negative
Reprobation
,
I
mean
of
such
Reprobation
as
implyeth
in
God
a
will
of
permitting
some
mens
finall
impietie
and
impenitencie
,
and
of
justly
ordaining
them
unto
punishment
for
the
same
:
And
yet
the
latter
doth
plainly
follow
uppon
the
truth
of
the
former
.
It
was
wisdome
,
&
not
Jewish
or
Turkish
fear
,
which
made
our
Church
so
clear
in
the
Article
for
absolute
Predestination
,
and
yet
so
reserved
in
the
other
;
easily
perceiving
that
Predestination
of
some
men
cannot
be
affirmed
,
but
Non-predestination
or
Preterition
or
negative
Reprobation
(
call
it
as
you
please
)
of
some
others
must
needs
therewith
be
understood
.
Though
Truth
be
best
uncovered
,
yet
all
truths
are
not
of
the
same
nature
,
nor
alike
profitable
to
be
debated
upon
:
Yet
for
the
truth
of
absolute
Reprobation
,
so
farre
forth
as
it
is
connexed
and
conjoyned
with
absolute
Predestination
;
when
the
main
intent
of
the
Remonstrants
is
by
opposing
of
the
former
to
overthrow
the
latter
,
it
importeth
those
who
have
subscribed
to
the
xviith
Article
not
to
suffer
it
to
be
obliquely
undermined
.
Treatise
.
3.
Reason
INFAMIE
.
III.
The
(
A
)
Infamy
of
it
.
It
is
an
opinion
(
especially
as
it
is
defended
the
upper
way
)
odious
to
the
Papists
,
opening
their
foul
mouths
against
our
Church
and
Religion
;
abhorred
(
mainteined
either
way
)
by
all
the
Lutheranes
,
who
for
this
very
Tenet
call
us
damned
Calvinists
,
think
us
unworthy
to
be
above
ground
,
and
in
their
writings
protest
that
they
will
rather
unite
themselves
to
the
Papists
then
to
us
:
And
it
is
also
distastfull
to
all
the
Greek
Churches
,
which
are
very
many
.
Molin
in
his
Anatomie
,
speaking
of
the
Supralapsarian
Doctrine
,
saith
,
[
](A81961-e16460-b)l
l
Molin
.
Anat.
Arm.
c.
12.
de
Praedest
.
If
it
should
be
so
that
God
hath
reprobated
men
without
the
consideration
of
sinne
,
or
hath
ordained
them
to
sinne
,
yet
it
is
the
part
of
a
wise
man
to
conceal
these
things
,
or
not
to
know
them
,
rather
then
to
utter
them
;
[
](A81961-e16480-b)m
m
Quia
enunciata
injiciunt
scrupulos
,
&
ansam
praebent
adversariis
infamandi
veram
religionem
.
Sir
Edwine
Sandys
,
pag.
172.
Because
when
they
are
taught
and
defended
they
fill
mens
heads
with
scruples
,
and
give
occasion
to
the
adversaries
of
defaming
the
true
religion
.
The
same
may
as
truly
be
said
of
the
Sublapsarian
way
:
For
(
as
I
have
said
)
they
are
in
substance
all
one
.
And
Sr.
Edwine
Sandys
is
of
the
same
mind
too
:
For
in
his
most
excellent
Book
called
A
Survey
of
the
state
of
religion
in
the
Western
parts
of
the
world
,
speaking
of
the
deadly
division
between
the
Lutheranes
and
Calvinists
in
Germany
,
he
hath
these
words
,
That
though
the
Palsgrave
and
Landtgrave
have
with
great
judgement
and
wisdome
,
to
asslake
those
flames
,
imposed
silence
in
that
part
to
the
Ministers
of
their
party
,
hoping
the
charitie
and
discretion
of
the
other
partie
would
have
done
the
like
;
yet
it
falleth
out
otherwise
:
For
both
the
Lutherane
preachers
rail
as
bitterly
against
them
in
their
pulpits
as
ever
,
and
their
Princes
and
people
have
them
in
as
great
detestation
,
not
forbearing
to
professe
openly
,
that
they
will
return
to
the
Papacy
rather
then
ever
admit
that
Sacramentary
and
(
B
)
Predestinary
pestilence
.
For
these
two
points
are
the
ground
of
the
quarrel
,
and
the
latter
more
scandalous
at
this
day
then
the
former
.
And
in
the
same
book
,
pag.
194.
and
198.
speaking
of
men
whom
he
commendeth
for
singular
learning
and
pietie
(
whose
judgement
he
so
setteth
down
as
that
he
declareth
it
to
be
his
own
)
he
saith
,
that
they
think
it
were
no
blemish
for
the
(
C
)
Reformed
Doctours
to
revise
their
doctrines
,
and
to
rebate
the
rigour
of
certain
speculative
opinions
(
for
so
he
is
pleased
to
call
them
)
especially
touching
the
eternall
decrees
of
God
:
wherein
some
of
their
chief
authours
have
run
into
such
an
extreme
to
all
Romish
doctrine
,
as
to
have
exceedingly
scandalized
all
other
Churches
withall
,
yea
and
many
of
their
own
to
rest
very
ill
satisfied
.
At
the
closing
up
of
the
Conference
at
Mompelgart
,
[
](A81961-e16610-b)*
*
Coll.
Momp
.
p.
566
,
567.
Osiand
.
Hist.
Eccles.
p.
1040.
Cent.
16.
when
Frederick
Earl
of
Wortenberg
exhorted
his
Divines
to
acknowledge
Beza
and
his
company
for
brethren
,
and
to
declare
it
by
giving
them
their
hand
,
they
utterly
refused
,
saying
they
would
pray
to
God
to
open
their
eyes
,
and
would
do
them
any
office
of
humanitie
and
charitie
,
but
they
would
not
give
them
the
right
hand
of
brotherhood
,
because
they
were
proved
to
be
guiltie
errorum
teterrimorum
,
of
most
pestilent
errours
,
among
which
this
they
reckoned
for
one
.
Hemingius
left
his
own
side
,
and
joyned
with
us
in
the
point
of
the
Sacrament
:
but
he
would
come
no
nearer
,
mainteining
alwayes
a
distance
in
this
.
And
as
for
the
Grecians
,
we
learn
also
by
Sir
Edwine
Sandys
his
Relation
,
[
](A81961-e16680-b)*
*
Pag.
237.
that
they
do
mightily
dissent
from
that
doctrine
touching
the
eternall
counsels
of
God
which
Calvine
(
as
some
conceive
)
first
(
D
)
fully
revealed
or
rather
introduced
into
the
Christian
world
,
and
since
some
of
his
friends
and
followers
have
seconded
,
as
thinking
it
very
injurious
to
the
goodnesse
of
God
,
and
directly
and
immediately
opposite
to
his
very
nature
.
In
regard
of
which
one
of
their
Bishops
hath
written
a
book
against
it
,
which
hath
been
sent
to
Geneva
,
and
there
received
.
It
is
a
morsell
which
the
greatest
part
of
Christian
Churches
cannot
swallow
:
and
therefore
(
I
think
)
it
should
not
very
easily
without
suspicion
down
with
us
.
And
to
say
one
thing
more
;
Besides
this
infamie
of
it
among
Christians
,
it
is
very
probable
,
that
among
the
too
many
scandals
given
to
the
Jews
by
Christians
,
among
whom
they
dwell
,
this
doctrine
is
not
one
of
the
least
rubs
in
the
way
of
their
conversion
.
[
](A81961-e16740-b)*
*
Pag.
223
,
224.
For
they
think
it
a
(
E
)
bad
opinion
(
saith
the
same
judicious
&
learned
Gentleman
)
which
some
of
great
name
have
seemed
to
hold
,
That
God
in
his
everlasting
and
absolute
pleasure
should
affect
the
extreme
misery
of
any
of
his
creatures
for
the
shewing
of
his
justice
and
severity
in
tormenting
them
,
or
that
the
calamity
,
casting-away
and
damnation
of
some
should
absolutely
and
necessarily
redound
more
to
his
glory
then
the
felicity
of
them
all
;
considering
that
his
nature
is
mere
goodnesse
and
happinesse
,
and
hath
no
affinitie
with
rigour
or
misery
.
This
is
my
third
reason
.
Answer
.
WHereas
this
Authour
goeth
about
to
make
men
believe
that
there
lieth
a
common
infamy
upon
the
opinion
of
the
Supralapsarians
;
if
that
which
he
calleth
the
Supralapsarians
upper
way
be
onely
that
way
which
conceiveth
the
decrees
of
Predestination
&
Preterition
in
order
of
prioritie
antecedent
to
the
Permission
of
sinne
,
&
therefore
much
more
to
the
Prevision
,
it
is
so
farre
from
being
odious
to
the
Romanists
as
that
it
is
an
opinion
commonly
received
amongst
them
,
as
before
hath
been
shewed
.
But
if
he
bring
this
under
the
name
of
the
Supralapsarian
Doctrine
,
That
any
men
are
ordained
unto
damnation
without
all
consideration
of
sinne
,
this
is
a
calumnie
of
their
Adversaries
,
not
an
infamie
sticking
to
the
opinion
it self
.
And
indeed
it
is
impossible
,
that
God
,
who
by
his
infinite
knowledge
seeth
not
one
thing
after
another
as
wee
,
but
all
things
together
by
one
infinite
and
eternall
act
,
should
predestinate
or
reprobate
without
prevision
or
consideration
of
sinne
.
That
onely
which
is
mainteined
by
the
judicious
in
the
upper
way
,
is
this
,
That
originall
sinne
though
eternally
foreseen
by
God
,
yet
neither
was
nor
could
be
the
cause
why
Peter
was
predestinated
,
and
Judas
not
;
seeing
it
was
foreseen
in
both
alike
,
and
made
them
both
ex
aequo
reprobabiles
:
Which
sheweth
that
it
was
Gods
free
pleasure
to
make
a
difference
by
Election
and
Not-election
,
where
there
was
no
foreseen
difference
in
regard
of
originall
corruption
.
So
likewise
for
actuall
sinnes
,
as
Infidelitie
,
Impenitencie
,
and
the
like
,
and
for
all
good
acts
,
as
Repenting
,
Believing
,
Persevering
;
no
man
can
truly
say
,
that
God
electeth
some
men
and
passeth-by
others
without
the
eternall
cognition
or
consideration
of
these
future
actions
.
This
were
either
to
make
God
ignorant
,
or
discursive
,
considering
first
one
thing
,
then
another
,
as
we
our selves
do
.
But
the
consideration
of
good
or
bad
actions
which
is
denied
in
the
point
of
Election
and
Non-election
,
is
such
a
consideration
as
procureth
and
draweth
after
it
the
distinct
opposite
decrees
of
Election
or
negative
Reprobation
.
As
for
the
introduction
of
some
men
into
the
kingdome
of
heaven
,
and
the
abjection
of
others
into
the
torments
of
hell
;
it
is
willingly
granted
,
that
the
holy
and
good
acts
of
the
one
are
foreappointed
and
foreseen
as
the
way
and
means
whereby
God
will
bring
them
thither
;
and
the
voluntary
wicked
actions
of
the
other
,
as
the
means
whereby
,
and
the
misdeserts
for
which
they
are
brought
into
hell
,
and
there
justly
tormented
.
As
for
the
Lutheranes
,
that
bring-in
a
conditionate
Predestination
;
No
man
can
look
into
Luthers
works
,
but
must
needs
see
they
have
forsaken
their
own
Master
:
and
therefore
they
are
lesse
to
be
regarded
when
they
rail
upon
the
Calvinists
.
For
the
Greek
Churches
;
If
they
tread
in
the
steps
of
the
learned
and
ancient
Greek
Fathers
,
they
may
found
Predestination
upon
Prescience
,
but
not
upon
the
Pelagian
or
Arminian
Prescience
,
which
they
make
merely
intuitive
,
and
caused
by
the
object
foreseen
;
but
by
a
Prescience
practicall
or
factive
of
that
good
which
it
foreseeth
in
the
Elected
,
and
permissive
of
those
voluntary
evil
actions
which
are
foreseen
in
the
Non-elected
,
and
also
preparative
of
their
just
punishment
.
The
Sublapsarian
way
of
considering
this
high
mystery
of
Predestination
and
negative
Reprobation
,
is
the
way
which
the
Church
of
England
taketh
,
as
the
more
easy
for
our
understanding
.
And
it
so
walketh
in
this
way
,
that
it
maketh
Predestination
an
absolute
decree
of
giving
grace
and
glory
unto
the
predestinate
,
and
not
a
conditionate
decree
foreseeing
their
gracious
actions
,
and
thereupon
predestinating
them
:
And
by
this
it
silently
teacheth
us
what
to
think
of
negative
Reprobation
,
which
cannot
be
severed
from
Election
.
If
you
embrace
the
late
Lutheranes
opinion
,
and
bring
within
the
compasse
of
the
Predestinary
pestilence
the
doctrine
of
Predestination
which
they
disallow
,
you
manifestly
brand
the
Church
of
England
with
this
note
of
infamy
,
and
might
as
well
charge
us
with
the
Sacramentary
pestilence
for
denying
their
feigned
Consubstantiation
and
Orall
manducation
of
the
flesh
of
Christ
,
as
with
the
Predestinary
pestilence
for
denying
their
Conditionall
Predestination
upon
foresight
of
mens
belief
in
Christ
.
The
Lutheranes
make
Predestination
or
Election
nothing
else
but
a
revealed
decree
of
bestowing
eternall
life
upon
those
which
shall
perseverantly
believe
in
Christ
;
and
consequently
they
make
Reprobation
nothing
else
but
the
revealed
will
of
God
to
condemne
all
those
who
shall
continue
in
their
infidelity
and
obstinacy
.
Our
Church
acknowledgeth
the
truth
of
such
decrees
;
but
it
placeth
not
Election
or
Reprobation
in
such
generall
conditionate
decrees
.
The
decree
of
Election
or
Predestination
is
by
us
conceived
[
](A81961-e17030-b)a
a
Vide
Penott
.
pag.
398.
an
act
of
Gods
absolute
will
by
effectuall
grace
mercifully
ordaining
certain
persons
unto
the
infallible
atteinment
of
glory
.
In
this
decree
,
Faith
,
Perseverance
,
and
all
saving
graces
are
not
in
order
of
nature
the
foreseen
conditions
but
the
afterseen
effects
of
Predestination
.
So
likewise
our
Church
conceiveth
Reprobation
to
be
[
](A81961-e17060-b)b
b
Vide
Penott
.
pag.
393.
negativus
actus
praedestinationis
,
a
free
act
of
the
Divine
will
denying
the
speciall
benefit
or
favour
of
Predestination
(
which
is
the
preparation
of
grace
,
infallibly
bringing
men
unto
glory
)
to
some
certain
persons
.
As
for
positive
Reprobation
(
which
is
eternall
damnation
)
this
our
Church
foundeth
upon
the
guilt
and
demerit
of
mans
sinne
.
We
say
therefore
with
a
learned
writer
of
the
Romish
Church
(
to
whom
you
think
this
opinion
to
be
so
odious
)
[
](A81961-e17090-b)c
c
Ruiz
.
De
Praedost
.
&
Repr
.
disp.
2.
§.
2.
pag.
19.
Omnibus
hominibus
consideratis
sub
esse
possibili
priùs
ratione
quàm
praedestinarentur
aut
reprobarentur
,
nulla
fuit
ratio
discriminis
quae
potuerit
Divinam
voluntatem
inclinare
ut
praedestinationem
Judae
negaret
potiùs
quàm
Paulo
.
And
again
,
[
](A81961-e17140-b)d
d
Ibid.
pag.
22.
Nulla
scientia
visionis
ultimò
formalitérque
constituit
reprobationem
,
sed
potiùs
totam
reprobationem
supponit
ex
parte
objecti
.
So
that
all
they
,
whether
Lutheranes
or
Remonstrants
,
who
make
Predestination
nothing
but
the
will
of
God
to
save
believers
,
and
Reprobation
or
Preterition
nothing
else
but
the
will
of
God
to
damne
unbelievers
,
retein
for
fashions
sake
the
old
words
,
but
obtrude
a
new
notion
of
those
words
upon
the
Christian
Church
.
In
vain
therefore
it
is
to
dispute
with
those
about
Election
and
Preterition
who
reject
all
the
definitions
or
descriptions
given
by
ancient
Divines
,
and
bring
new
ones
of
their
own
coyning
.
If
in
explicating
the
decree
of
Predestination
(
which
is
a
decree
preparing
speciall
and
effectuall
grace
for
the
predestinate
)
and
handling
the
opposite
decree
of
Preterition
or
negative
Reprobation
(
which
is
a
Decree
,
not
of
denying
all
grace
,
nor
of
causing
any
malice
,
but
onely
of
denying
speciall
grace
)
some
of
the
Reformed
Doctours
have
run
into
any
extremity
,
it
becometh
judicious
Divines
not
to
run
into
another
extremitie
,
by
founding
Election
and
Preterition
upon
the
foreseen
acts
of
mans
will
,
but
to
keep
the
middle
way
,
and
to
remember
the
old
saying
,
Ità
fugias
nè
praeter
casam
.
That
which
exasperateth
the
Lutheranes
against
Calvines
doctrine
,
was
their
own
collection
,
That
it
made
God
the
authour
of
sinne
,
and
a
damner
of
men
to
hell-torments
onely
for
his
mere
pleasure
,
which
opinions
are
justly
to
be
detested
:
But
Calvine
both
by
his
own
writings
,
and
by
divers
learned
writers
[
](A81961-e17220-b)e
e
Vide
Crakanthorp
.
Defense
Angl.
c.
35.
&
Bishop
of
Ely
his
Defense
of
the
orthodox
faith
,
p.
228.
of
our
Church
hath
been
sufficiently
cleared
from
these
false
and
malicious
calumniations
.
Jacobus
Andreae
is
no
competent
judge
over
Beza
his
antagonist
:
and
if
he
were
,
yet
we
deny
,
that
the
rejecting
of
conditionate
Predestination
is
to
be
reckoned
amongst
his
errours
.
They
are
grossely
deceived
who
think
Calvine
was
the
first
that
defended
Absolute
Predestination
and
Reprobation
,
and
who
opposed
Conditionate
Predestination
and
Reprobation
grounded
upon
the
prescience
of
the
good
and
bad
acts
of
the
Elect
and
Non-elect
.
Augustine
,
Prosper
,
Fulgentius
,
all
who
opposed
the
Semipelagians
,
were
of
this
mind
:
And
amongst
the
Papists
themselves
[
](A81961-e17290-b)f
f
Vide
Carthusianum
,
in
1.
Sent.
disp.
41.
p.
549.
&
Valentianum
,
tom.
1
disp.
1.
qu.
23.
De
reprob
.
punct.
3.
ubi
agnoscit
multos
scholasticos
idem
sentire
cum
Calvino
.
V●de
Suarez
.
Opusc
.
l.
2.
pag.
174
,
&c.
Ex
nostris
,
Paul
.
Fer.
Schol.
orth.
c.
28.
&
Fr.
White
,
Defense
of
the
Orthodox
way
,
p.
231.
the
fansie
of
conditionall
Predestination
and
Reprobation
is
commonly
rejected
.
Any
man
who
understandeth
that
God
out
of
his
own
free-will
and
speciall
mercy
hath
elected
some
unto
the
infallible
means
and
blessed
end
of
eternall
life
,
may
as
easily
conceive
that
out
of
his
own
free-will
he
hath
denyed
the
said
speciall
mercy
unto
some
others
,
and
so
permitted
them
to
fail
in
the
atteinment
of
eternall
life
:
For
if
that
[
](A81961-e17410-b)g
g
Penott
.
p.
393.
be
true
(
which
all
orthodox
Divines
are
agreed
upon
)
that
both
the
materiall
and
formall
number
of
men
elected
,
or
(
as
other
term
it
)
the
numerus
numerans
and
numerus
numeratus
,
is
eternally
designed
according
to
Gods
own
good
pleasure
,
it
must
needs
be
acknowledged
,
that
in
eodem
signo
rationis
there
is
a
number
also
of
men
not
elected
,
who
are
left
out
in
this
gracious
designation
.
Suarez
giveth
a
satisfactory
reason
why
there
can
be
no
crueltie
or
injustice
in
this
negative
Reprobation
,
[
](A81961-e17460-b)h
h
Opusc
.
l.
2.
pag.
175.
Quia
haec
non-electio
non
est
poena
,
sed
est
solùm
quaedam
negatio
gratuiti
beneficii
quod
Deus
ut
supremus
Dominus
negare
potest
.
This
may
well
be
esteemed
a
bad
opinion
:
But
non-praedestinatio
,
non-electio
,
or
negativa
reprobatio
importeth
no
such
thing
;
as
is
evident
in
angelis
non-electis
.
It
is
one
thing
to
affect
the
extreme
misery
of
his
Creature
for
the
end
of
shewing
his
justice
in
tormenting
it
;
another
,
for
God
to
[
](A81961-e17580-b)i
i
Pen.
pag.
398.
suffer
some
of
his
Creatures
through
their
own
default
to
fall
into
extreme
misery
,
to
resolve
not
to
free
them
,
and
to
decree
their
just
punishment
.
And
if
any
one
will
go
about
to
bind
God
to
prepare
effectuall
grace
for
all
men
we
answer
,
It
is
lawfull
for
God
to
do
as
he
listeth
with
his
own
.
And
it
is
usuall
with
God
to
dispence
aswell
supernaturall
as
naturall
benefits
according
to
his
own
absolute
will
and
free
pleasure
.
If
God
should
necessitate
any
mans
finall
impenitency
,
that
so
he
might
afterwards
cast
him
into
hell
,
this
were
to
affect
his
misery
:
but
the
sinne
and
obstinacy
in
sinne
of
all
the
damned
,
was
their
own
and
voluntary
,
not
of
Gods
causing
,
much
lesse
necessitating
.
God
is
not
to
learn
of
us
what
maketh
most
for
his
own
glory
.
He
could
have
upheld
the
Angels
which
made
a
voluntary
apostasie
from
him
;
he
could
have
upheld
our
first
Parents
;
he
could
by
his
speciall
and
effectuall
grace
have
brought
every
particular
man
in
the
world
unto
salvation
:
and
all
this
he
could
undoubtedly
have
done
without
prejudice
to
the
Creatures
free-will
:
But
since
we
know
and
see
he
hath
done
otherwise
,
we
must
confesse
that
this
order
of
Divine
Providence
,
whereby
he
hath
decreed
to
guide
and
bring
some
infallibly
unto
eternall
happinesse
,
and
whereby
he
hath
decreed
to
permit
some
infallibly
to
fall
into
eternall
misery
,
doth
make
most
for
his
glory
.
Treatise
.
4.
Reason
AFFINITY
to
Fate
IV.
The
fourth
,
its
Affinitie
with
the
old
exploded
errours
of
the
Stoicks
and
Manichees
.
The
opinion
(
A
)
of
the
Stoicks
was
,
That
all
actions
and
events
were
unavoydable
,
determined
either
by
the
revolutions
of
the
heavens
,
and
the
qualities
of
such
starres
as
reigned
at
mens
births
,
or
by
the
concatenation
of
naturall
things
and
the
disposition
of
the
first
matter
,
all
things
being
so
put
together
from
eternitie
that
one
thing
must
needs
follow
another
as
it
doth
;
and
the
prima
materia
being
so
disposed
,
that
things
cannot
successively
come
to
passe
otherwise
then
they
do
,
but
must
of
necessitie
be
as
they
are
,
even
invito
Deo
,
though
God
would
have
some
things
to
be
otherwise
then
they
are
.
The
Manichees
held
,
That
all
mens
actions
,
good
or
evil
,
were
determined
too
;
good
actions
by
a
good
God
,
who
was
the
authour
of
all
good
things
that
were
created
,
and
of
all
good
actions
that
came
to
passe
in
the
world
;
evil
actions
by
an
evil
God
,
who
was
the
primum
principium
mali
,
the
prime
authour
of
all
evil
things
or
actions
that
were
extant
in
the
world
.
The
mainteiners
of
the
absolute
decree
do
say
one
of
these
two
things
,
either
,
That
all
actions
,
naturall
and
morall
,
good
and
evil
,
and
all
events
likewise
,
are
absolutely
necessary
;
so
the
Supralapsarians
:
or
,
That
all
mens
ends
(
at
least
)
are
unalterable
and
indeterminable
by
the
power
of
their
wills
;
so
the
Sublapsarians
:
And
this
is
upon
the
matter
all
one
with
the
former
.
For
first
,
(
B
)
in
vain
is
our
freedome
in
the
actions
and
means
,
if
the
end
at
which
they
drive
be
pitched
and
determined
;
sith
all
actions
are
for
the
ends
sake
,
that
it
might
be
obteined
by
them
,
which
without
them
could
not
.
And
secondly
,
the
determination
of
the
end
doth
necessarily
involve
the
means
that
precede
that
end
;
as
if
a
man
be
fore-determined
to
damnation
,
he
must
unavoydably
sinne
,
else
he
could
not
be
damned
.
Now
in
these
three
opinions
we
may
note
two
things
.
1.
The
Substance
and
formalitie
of
them
,
which
is
an
unavoidablenesse
of
mens
actions
and
ends
whatsoever
they
be
.
In
this
all
of
them
agree
,
all
holding
that
in
all
things
,
at
least
in
all
mens
ends
,
undeclinable
Fates
and
insuperable
Necessitie
do
domineere
.
And
therefore
(
C
)
Melanchthon
doth
not
stick
sundry
times
in
his
Common
places
to
call
this
Absolute
decree
fatum
Stoicum
&
tabulas
Parcarum
,
Stoicall
fate
and
the
Destinies
tables
.
He
also
chargeth
the
Church
of
Geneva
(
the
great
Patrone
of
it
)
with
a
labour
to
bring-in
the
Stoicks
errour
,
as
we
may
see
in
a
certain
Epistle
of
Melanchthons
to
Peucer
,
where
he
hath
these
words
;
[
](A81961-e17820-b)n
n
Melanch
.
in
Epist.
ad
Peucer
.
Scribit
ad
me
Laelius
,
de
Stoico
fato
usque
adeò
litem
Genevae
moveri
,
ut
quidam
in
carcerem
conjectus
si●
propterea
quòd
à
Zenone
differret
.
O
misera
temporal
Doctrina
salutis
peregrinis
quibusdam
dubitationibus
obscuratur
.
Lelius
writeth
unto
me
,
that
in
Geneva
there
is
such
strife
about
the
Stoicks
Fate
,
that
one
was
cast
into
prison
because
he
dissented
from
Zeno.
O
miserable
times
!
&c.
And
by
the
testimony
of
Beza
too
,
who
speaking
of
Melanchthon
saith
;
[
](A81961-e17850-b)o
o
Beza
in
vita
Calvini
;
Philippus
de
his
rebus
ità
scribere
coeperat
,
ut
Genevenses
quasi
Stoicum
fatum
invehentes
notare
quibusdam
videatur
.
Philip
hath
so
written
of
these
things
,
as
if
he
meant
to
tax
the
Geneva-Divines
for
bringers-in
of
Destiny
.
2.
We
may
note
the
Circumstance
or
the
grounds
of
their
opinions
.
The
Stoicks
(
D
)
derive
this
necessitie
from
the
starres
or
the
first
matter
;
the
Manichees
from
two
prima
principia
,
aeterna
&
coaeterna
,
first
principles
of
all
things
eternall
and
coeternall
;
these
last
,
from
the
peremptory
decree
of
almighty
God
.
So
that
they
differ
in
their
grounds
indeed
:
but
in
this
difference
the
Stoicks
and
the
Manichees
in
some
respects
have
the
better
.
For
it
is
better
to
derive
this
necessitie
of
evil
actions
and
unhappy
events
from
an
evil
God
or
the
course
of
nature
,
then
from
the
decree
of
that
God
who
is
infinitely
good
.
The
substance
of
their
opinions
is
all
one
:
the
ground
wherein
they
differ
is
but
accidentall
to
the
errour
.
Which
being
so
,
for
this
very
reason
alone
may
this
doctrine
of
Absolute
Reprobation
be
suspected
:
because
those
dreams
of
the
Stoicks
were
exploded
by
the
best
Philosophers
of
all
sorts
;
and
this
of
the
Manichees
was
generally
cryed-down
by
the
Fathers
,
not
onely
as
foolish
,
but
impious
and
unworthy
of
enterteinment
in
a
Christian
heart
or
christian
Common-wealth
,
not
so
much
for
any
thing
circumstantiall
in
it
,
as
for
the
substance
of
the
errour
,
because
it
made
all
things
and
events
to
be
necessary
,
and
so
plucked
up
the
roots
of
virtue
,
planted
vice
,
and
left
no
place
for
just
rewards
or
punishments
.
These
are
my
reasons
of
the
first
sort
.
Answer
.
YOu
are
mistaken
in
the
opinion
of
the
Stoicks
.
For
though
they
held
a
necessary
concatenation
of
causes
over-ruling
all
externall
events
,
yet
they
were
of
a
near
kind
to
the
Pelagians
,
and
thought
mans
will
such
an
absolute
Commandresse
,
that
for
his
goodnesse
,
virtues
and
happinesse
a
man
need
be
beholding
onely
to
himself
.
Vide
August
.
de
Civ
.
lib.
5.
cap.
10.
&
Plat.
10.
de
Republ.
pag.
617.
&
Senec.
Epist
.
31.41.93
.
The
Remonstrants
in
a
manner
acknowledge
this
mistake
,
Exam.
Censurae
,
pag.
79.
The
mainteiners
of
the
Absolute
decree
hold
that
nothing
is
acted
in
this
world
good
or
bad
,
without
an
eternall
determination
or
decree
of
Gods
will
for
the
being
of
such
a
particular
act
:
But
they
detest
the
Manichees
;
and
make
this
difference
betwixt
good
actions
and
bad
,
That
good
and
holy
actions
have
God
not
onely
a
determining
cause
for
their
event
,
but
an
effectuall
working
cause
in
their
production
;
bad
actions
have
God
the
determining
cause
of
their
event
,
but
the
permissive
cause
onely
of
their
malice
[
](A81961-e18050-b)a
a
Vide
Fr.
White
,
Desense
,
p.
224
,
&c.
.
The
mainteiners
of
the
Absolute
decree
,
whether
Supralapsarians
or
Sublapsarians
,
hold
no
more
necessitation
to
lie
upon
mens
actions
,
ends
,
or
upon
any
events
depending
upon
mans
free-will
,
then
the
mainteiners
of
the
Conditionall
decree
of
Election
and
negative
Reprobation
.
Both
hold
the
actions
,
events
and
ends
of
all
things
whether
predestinated
or
foreseen
to
imply
[
](A81961-e18110-b)b
b
Vide
Aquin
.
contra
Gent.
1.67
.
necessitatem
infallibilitatis
aut
consequentis
:
Neither
hold
that
they
imply
necessitatem
coactionis
aut
consequentiae
.
For
example
;
To
reason
thus
,
God
hath
eternally
foreseen
Judas
his
impenitencie
,
and
thereupon
decreed
him
unto
eternall
damnation
;
therefore
Judas
shall
infallibly
and
unalterably
continue
impenitent
,
and
at
length
be
damned
,
is
a
true
inference
,
But
this
,
God
hath
eternally
foreseen
Judas
,
&c.
therefore
Judas
shall
by
coaction
or
compulsion
of
his
will
be
made
unalterably
impenitent
,
and
so
be
damned
,
is
a
false
conclusion
.
In
like
manner
to
reason
thus
,
God
in
his
absolute
decree
of
Reprobation
or
Non-election
hath
determined
not
to
give
Judas
the
speciall
grace
of
repentance
and
perseverance
,
not
to
bestow
upon
him
the
benefit
of
eternall
life
;
therefore
Judas
infallibly
and
unalterably
will
continue
impenitent
,
obstinate
,
and
will
draw
upon
himself
eternall
death
and
damnation
,
is
a
good
inference
:
But
this
,
God
in
his
absolute
decree
,
&c.
therefore
Judas
is
compelled
to
be
impenitent
and
obstinate
and
finally
damned
,
is
not
onely
a
weak
and
false
but
a
wicked
inference
.
For
as
the
infallible
prevision
of
God
seeth
from
all
eternity
the
actions
of
men
and
their
ends
,
and
yet
this
maketh
not
the
modus
agendi
to
be
necessary
or
compulsory
,
but
maketh
the
agent
most
free
,
as
if
he
had
never
foreseen
it
:
so
the
absolute
decree
of
God
to
work
repentance
,
faith
and
perseverance
in
Peter
,
and
so
to
bring
him
infallibly
to
eternall
life
,
maketh
not
the
actions
of
believing
,
repenting
,
persevering
necessary
or
compulsory
,
but
maketh
the
agent
most
free
in
performing
these
actions
;
because
it
giveth
him
that
Spirit
of
which
the
Apostle
saith
,
Vbi
Spiritus
,
ibi
libertas
.
And
for
the
contrary
absolute
decree
of
Not-giving
faith
,
finall
perseverance
and
eternall
life
unto
the
Non-elect
,
it
denieth
them
that
grace
which
would
effectually
and
infallibly
make
them
produce
good
actions
;
but
it
depriveth
them
not
of
their
own
naturall
freedome
and
liberty
,
neither
doth
it
compell
or
constrain
or
necessitate
them
unto
their
bad
actions
.
[
](A81961-e18230-b)c
c
Aquin.
Quaest.
de
vol.
Dei
,
art.
5.
Divina
voluntas
non
imponit
necessitatem
rebus
volitis
,
quia
ex
voluntate
ejus
sequitur
aliquid
eo
modo
quo
voluntas
disponit
,
non
eo
modo
quo
voluntas
habet
esse
.
And
,
[
](A81961-e18260-b)d
d
Ibid.
Divina
voluntas
in
contingentibus
non
tollit
potentiam
ad
oppositum
voluntatis
,
sed
actum
.
S.
Augustine
sheweth
us
the
reason
of
this
:
[
](A81961-e18280-b)e
e
De
Civit.
7.30
.
Deus
ità
ordinat
omnia
,
ut
ipsa
proprios
motus
exercere
sinat
.
From
hence
it
appeareth
how
weak
their
judgement
is
who
think
Gods
absolute
decrees
must
needs
absolutely
destroy
the
freedome
of
mens
wills
;
or
,
that
where
God
is
absolutely
determined
to
permit
any
men
to
fail
in
the
atteining
of
the
blessed
end
of
eternall
life
,
there
he
must
needs
be
the
authour
of
the
sinnes
whereby
they
incurre
eternall
death
.
In
good
actions
the
freedome
of
men
elected
is
not
vain
,
though
the
end
be
determined
;
because
God
hath
together
with
the
end
determined
that
by
their
free
actions
they
shall
attein
unto
it
.
In
bad
and
wicked
actions
of
the
reprobate
their
freedome
of
will
is
not
vain
;
because
thereby
their
consciences
are
convicted
of
their
guiltinesse
and
misdeserts
,
and
Gods
justice
is
cleared
in
their
damnation
.
Neither
is
there
any
indeclinable
or
insuperable
necessitie
domineering
over
free-will
,
more
then
in
the
opinion
of
the
Remonstrants
.
Melanchthon
took
offense
at
the
manner
of
delivering
the
doctrine
of
Predestination
and
Reprobation
which
some
insisted
upon
,
but
for
the
substance
of
doctrine
he
acknowledgeth
his
agreement
with
Calvine
.
That
men
must
come
to
knowledge
of
their
Election
from
their
faith
and
holy
life
,
was
Melanchthons
opinion
:
but
,
That
their
foreseen
faith
and
holinesse
was
the
cause
or
condition
or
motive
upon
which
God
founded
his
decree
of
Election
,
was
farre
from
his
mind
[
](A81961-e18430-b)f
f
Vide
Melanch
.
Enarr
.
in
epist.
ad
Rem
.
p.
23
,
24.
&
Calvin
.
Epist.
p.
384.
.
For
the
Stoicks
,
it
was
before
shewed
that
they
were
the
Patrones
of
free-will
,
and
of
virtue
and
happinesse
growing
out
of
mans
free-will
,
as
it
is
to
be
seen
in
Tullie's
Stoicall
Paradoxes
.
For
the
Manichees
,
who
derived
evil
from
an
evil
God
;
they
were
in
a
foul
errour
:
But
those
who
derive
the
evil
actions
of
men
from
their
own
free-will
as
the
proper
efficient
cause
,
&
the
exsisting
or
coming
of
such
actions
in
eventum
à
decreto
Dei
permittente
&
ordinante
,
are
in
no
errour
at
all
[
](A81961-e18530-b)g
g
See
Defense
of
the
way
,
p.
228
,
229.
.
But
if
any
shall
go
about
to
set
mans
will
at
libertie
,
&
to
tie
up
short
the
decreeing
&
determining
will
of
God
,
as
if
this
had
not
the
determining
stroke
amongst
all
possible
evil
actions
or
events
,
which
shall
infallibly
be
,
&
which
shall
infallibly
not
be
,
he
may
avoid
the
suspicion
of
Stoicisme
or
Manicheisme
,
but
he
will
hardly
avoid
the
suspicion
of
Atheisme
.
For
the
greater
number
of
mens
actions
being
wicked
and
evil
,
if
these
come
into
act
without
Gods
determinate
counsel
and
decree
,
humane
affairs
are
more
over-ruled
by
mans
will
then
by
Gods
.
The
Stoicks
mainteined
free-will
and
free
power
in
man
to
make
himself
virtuous
and
happie
:
From
whence
those
Axiomes
of
theirs
,
[
](A81961-e18560-b)h
h
Cic.
Parad
.
2
,
&
5.
Seipsâ
contentam
esse
virtutem
ad
beatè
vivendum
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
:
And
that
of
Seneca
,
[
](A81961-e18610-b)i
i
Epist.
31.
&
41.
Beatae
vitae
causa
&
firmamentum
est
sibi
fidere
.
Turpe
est
Deos
fatigare
:
Quid
votis
opus
est
?
fac
te
felicem
.
[
](A81961-e18650-b)k
k
Epist.
77.
Bonam
mentem
stultum
est
optare
,
cùm
possis
à
te
impetrare
.
Ratio
recta
&
consummata
felicitatem
hominis
implevit
.
Whether
the
substance
of
these
opinions
belong
to
the
Remonstrants
or
to
their
opposites
,
let
any
man
judge
.
As
for
the
Manichees
,
concerning
a
good
God
and
an
evil
God
,
no
man
more
cryed
it
down
then
S.
Augustine
,
no
man
more
strongly
confuted
it
;
and
yet
the
Remonstrants
cannot
denie
but
he
held
absolute
Predestination
and
absolute
negative
Reprobation
,
and
alwayes
opposed
that
Election
and
Non-election
which
the
Semipelagians
fetched
from
foreseen
merits
and
demerits
,
or
(
as
the
Remonstrants
change
the
words
but
not
the
substance
of
the
opinion
)
from
the
foreseen
good
and
evil
actions
of
men
.
As
therefore
we
grant
it
a
foolish
and
impious
opinion
,
to
father
evil
actions
and
unhappie
events
upon
an
evil
God
;
so
we
avouch
it
a
more
foolish
and
impious
opinion
,
to
hold
that
absolute
Predestination
and
Reprobation
do
either
necessitate
the
wills
of
the
elect
unto
their
good
actions
,
or
the
wills
of
the
non-elect
unto
their
wicked
actions
.
Aquinas
giveth
this
reason
of
both
;
[
](A81961-e18750-b)l
l
In
disp.
de
Proph.
art.
1.
Quia
omnis
effectus
in
necessitate
&
contingentia
sequitur
causam
proximam
&
non
primam
.
Treatise
.
THe
reasons
that
have
convinced
me
of
the
untruth
of
absolute
Reprobation
now
follow
.
And
first
of
those
that
fight
against
the
upper
way
.
They
are
drawn
ab
incommodo
,
from
the
great
evils
and
inconveniences
which
issue
from
it
naturally
:
Which
may
be
referred
to
two
main
heads
:
1.
The
Dishonour
of
God
;
2.
The
Overthrow
of
religion
and
government
.
1.
Inconvenience
.
It
dishonoureth
God
:
For
it
chargeth
him
deeply
with
two
things
no
wayes
agreeable
to
his
nature
:
1.
Mens
eternall
Torments
in
hell
;
2.
Their
Sinnes
on
earth
.
I.
FIRST
,
it
chargeth
him
with
mens
eternall
Torments
in
hell
,
and
maketh
him
(
A
)
to
be
the
Prime
,
Principall
and
Invincible
cause
of
the
damnation
of
millions
of
miserable
souls
:
the
Prime
cause
;
because
it
reporteth
him
to
have
appointed
them
to
destruction
of
his
own
voluntary
disposition
,
antecedent
to
all
deserts
in
them
:
and
(
B
)
the
Principall
and
Invincible
cause
;
because
it
maketh
the
damnation
of
Reprobates
to
be
necessary
and
unavoydable
through
Gods
absolute
and
uncontrollable
decree
,
and
so
necessary
that
they
can
no
more
escape
it
then
poore
Astyanax
could
avoid
the
breaking
of
his
neck
when
the
Grecians
tumbled
him
down
from
the
tower
of
Troy
.
Now
this
is
a
heavie
charge
,
contrary
to
Scripture
,
Gods
Nature
,
and
sound
Reason
.
1.
To
Scripture
:
Which
(
C
)
maketh
man
the
principall
,
nay
the
onely
cause
(
in
opposition
to
God
)
of
his
own
ruine
.
Thy
destruction
is
of
thy self
,
O
Israel
:
but
in
me
is
thy
help
,
Hos.
13.9
.
As
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
the
wicked
,
&c.
Turn
ye
,
turn
ye
:
why
will
ye
die
?
Ezek.
33.11
.
He
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
,
Lam.
3.33
.
To
which
speeches
for
likenesse
sake
I
will
joyn
one
of
Prospers
;
[
](A81961-e18950-b)p
p
Resp.
ad
12.
Object
.
Vincent
.
Praedestinatio
Dei
multis
est
causa
standi
,
nemini
est
causa
labendi
.
Gods
Predestination
is
to
many
the
cause
of
standing
,
to
none
of
falling
.
2.
It
is
(
D
)
contrary
to
Gods
nature
:
[
](A81961-e19010-b)q
q
Exod.
34.6
.
Who
setteth
forth
himself
to
be
a
God
mercifull
,
gracious
,
long-suffering
,
abundant
in
goodnesse
,
&c.
and
he
is
acknowledged
to
be
so
by
King
David
;
[
](A81961-e19040-b)r
r
Psal.
86.5
.
Thou
Lord
art
good
and
mercifull
,
and
of
great
kindnesse
to
all
them
that
call
upon
thee
,
and
by
the
Prophets
Joel
,
Jonah
,
and
Micah
:
[
](A81961-e19070-b)*
*
Joel
2.13
.
He
is
gracious
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
,
saith
Joel
.
I
know
,
saith
[
](A81961-e19110-b)*
*
Jonah
4.2
.
Jonah
,
that
thou
art
a
gracious
God
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
.
and
,
[
](A81961-e19140-b)*
*
Micah
7.18
.
Who
,
saith
Micah
,
is
a
God
like
unto
thee
,
that
taketh
away
iniquity
?
&c.
He
reteineth
not
his
wrath
for
ever
,
because
mercy
pleaseth
him
.
3.
It
is
contrary
also
to
(
E
)
sound
Reason
:
Which
cannot
but
argue
such
a
decree
of
extreme
cruelty
,
and
consequently
remove
it
from
the
Father
of
mercies
.
We
cannot
in
reason
think
that
any
man
in
the
world
can
so
farre
put
off
humanity
and
nature
,
as
to
resolve
with
himself
to
marry
and
beget
children
,
that
after
they
are
born
and
had
lived
a
while
with
him
,
he
may
hang
them
up
by
the
tongues
,
tear
their
flesh
with
scourges
,
pull
it
from
their
bones
with
burning
pincers
,
or
put
them
to
any
cruel
tortures
,
that
by
thus
torturing
them
he
may
shew
what
his
authoritie
and
power
is
over
them
.
Much
lesse
can
we
believe
without
great
violence
to
reason
,
that
the
God
of
mercie
can
so
farre
forget
himself
,
as
out
of
his
absolute
pleasure
to
ordain
such
infinite
multitudes
of
his
children
made
after
his
own
image
to
everlasting
fire
,
and
(
F
)
create
them
one
after
another
,
that
after
the
end
of
a
short
life
here
,
he
might
torment
then
without
end
hereafter
,
to
shew
his
power
and
sovereignti●
over
them
.
If
to
destroy
the
righteous
with
the
wicked
temporally
,
be
such
a
piece
of
injustice
,
that
Abraham
removeth
it
from
God
with
an
ABSIT
,
Gen.
18.25
.
Wilt
thou
destroy
th●
righteous
with
the
wicked
?
That
be
farre
from
thee
,
O
Lord
.
Shall
not
the
judge
of
all
the
world
do
right
?
how
deeply
(
may
we
think
)
would
that
good
man
have
detested
on●
single
thought
,
that
God
resolveth
upon
the
destruction
o●
many
innocent
souls
eternally
in
hell-fire
?
Object
.
But
God
(
say
some
)
is
sovereigne
Lord
of
all
creatur●
and
men
:
they
are
truly
and
properly
his
own
:
Cannot
b●
therefore
dispose
of
them
as
he
pleaseth
,
and
do
with
hi●
own
what
he
will
?
Answ.
The
question
is
not
,
what
an
Almighty
Sovereigntie
an●
power
can
do
to
poore
vassals
;
but
,
what
a
power
that
is
Ju●
and
Good
may
do
.
By
the
power
of
a
Lord
,
his
absolute
an●
naked
power
,
he
can
cast
away
the
whole
masse
of
mankind
▪
for
it
is
not
repugnant
to
omnipotencie
or
sovereigntie
:
bu●
by
the
power
of
a
Judge
,
to
wit
,
that
actuall
power
of
hi●
which
is
alwayes
clothed
with
goodnesse
and
justice
,
he
cannot
.
For
it
is
not
compatible
(
G
)
with
these
properties
i●
God
,
to
appoint
men
to
hell
of
his
mere
will
and
pleasure
,
n●
fault
at
all
of
theirs
preexisting
in
his
eternall
mind
.
1.
It
is
not
compatible
with
Justice
:
Which
is
a
constan●
will
of
rendring
to
every
one
his
proper
due
,
and
that
is
vengeance
to
whom
vengeance
belongeth
,
namely
to
the
obstinate
and
impenitent
.
[
](A81961-e19340-b)s
s
August
.
lib.
3.
cont.
Julian
.
c.
11.
pag.
164.
Bonus
est
Deus
,
justus
est
Deus
:
potest
aliquem
sine
bonis
meeritis
liberare
,
quia
bonus
est
;
non
potest
quenquam
sine
malis
meritis
damnare
,
quia
justus
est
.
God
is
good
(
saith
S.
Augustine
)
and
God
is
just
:
he
may
without
any
deserts
free
men
from
punishment
,
because
he
is
good
;
but
he
cannot
without
evi●
deservings
condemn
any
man
,
because
he
is
just
.
In
another
place
also
he
saith
,
[
](A81961-e19400-b)t
t
Aug.
epist
.
106.
ad
Bonifac
.
Quenquam
verò
immeritum
&
nulli
obnoxium
peccato
si
Deus
damnare
creditur
,
alienus
ab
iniquitate
non
creditur
.
If
God
be
believed
to
damne
any
man
that
by
sinne
deserveth
it
not
,
he
is
not
believed
to
be
free
from
injustice
.
2.
Nor
is
it
compatible
with
Goodnesse
:
Which
is
an
inclination
in
God
of
communicating
that
good
which
is
in
himself
to
his
creatures
,
as
farre
as
he
can
without
wronging
his
Justice
:
And
therefore
if
God
be
(
as
the
Scripture
reporteth
him
)
good
to
all
,
it
cannot
be
that
he
should
of
himself
without
any
motive
in
the
reasonable
creature
provide
for
it
from
everlasting
the
greatest
of
all
miseries
,
and
that
before
he
thought
of
making
it
or
bestowing
any
good
at
all
upon
it
.
It
is
further
objected
,
Object
.
2
Perk.
De
Praed.
pag.
25.
(
H
)
That
we
do
and
may
slaughter
our
beasts
for
our
dayly
use
without
any
cruelty
or
injustice
;
and
therefore
God
may
as
well
,
nay
much
more
,
appoint
as
many
of
us
as
he
pleaseth
to
the
torments
of
hell
for
his
glory
,
and
yet
be
just
and
good
notwithstanding
:
for
there
is
a
greater
disproportion
between
God
and
us
then
between
us
and
beasts
.
For
answer
to
this
we
are
first
to
premise
thus
much
,
Answ.
1
namely
,
That
our
slaughtering
of
our
beasts
for
our
daily
use
,
is
by
Gods
ordinance
and
appointment
:
We
had
not
this
authority
of
our selves
,
but
God
of
his
bounty
towards
us
gave
it
us
,
as
we
may
see
Gen.
9.2
,
3.
where
we
may
observe
,
First
,
that
God
delivereth
up
all
creatures
,
beasts
,
birds
,
and
fishes
,
into
the
hands
of
men
;
Secondly
,
that
the
end
why
he
doth
so
,
is
,
that
they
might
be
meat
for
men
,
and
consequently
that
they
might
be
slain
.
Which
being
so
,
our
slaughtering
of
oxen
,
sheep
and
other
creatures
for
our
daily
use
,
is
to
be
accounted
Gods
doing
rather
then
ours
.
And
therefore
the
objection
should
have
been
made
thus
;
God
may
without
any
breach
of
goodnesse
or
justice
appoint
brute
creatures
to
be
slain
for
mans
use
,
therefore
he
may
ordain
men
to
be
cast
into
hell-torments
for
ever
for
his
own
use
,
that
is
for
the
declaration
of
his
sovereignty
,
&c.
This
being
premised
,
I
answer
further
,
That
this
comparison
holdeth
not
:
For
there
is
little
proportion
between
the
Objects
compared
,
and
lesse
between
the
Acts.
1.
There
is
but
small
proportion
between
the
objects
,
Beasts
and
Men
,
creatures
of
a
different
nature
and
made
for
a
different
end
.
Beasts
are
void
of
reason
and
liberty
in
their
actions
,
creatures
whose
beings
vanish
with
their
breath
,
made
onely
for
the
use
and
service
of
men
upon
earth
:
But
Men
are
reasonable
and
understanding
creatures
,
able
through
the
Creatours
bounty
to
discern
between
good
and
evil
,
and
according
to
their
first
principles
to
choose
the
good
and
forsake
the
evil
:
they
are
the
very
image
of
Gods
puritie
and
eternitie
,
and
were
made
for
the
service
of
God
alone
upon
earth
,
and
his
blessed
and
everlasting
society
in
heaven
.
So
that
albeit
there
be
a
very
great
distance
between
God
and
Man
,
yet
nothing
so
great
as
between
God
and
Beasts
.
It
followeth
not
therefore
,
that
if
God
may
appoint
beasts
to
be
killed
of
his
own
free
pleasure
for
mans
use
,
he
may
with
like
equitie
and
reason
appoint
men
of
his
own
will
to
destruction
for
his
own
use
.
We
reade
that
God
required
of
his
people
many
thousand
beasts
for
sacrifices
,
but
not
one
man
:
the
first-born
of
other
creatures
he
challenged
for
burnt-offerings
(
except
they
were
unclean
beasts
)
but
the
first-born
of
men
were
to
be
redeemed
:
Which
sheweth
that
he
put
a
wide
difference
between
the
bloud
of
men
and
beasts
.
Besides
,
in
the
ninth
of
Genesis
he
giveth
men
power
to
kill
and
feed
upon
all
living
creatures
,
but
he
straitly
forbiddeth
them
to
shed
mans
bloud
,
and
giveth
this
reason
of
the
prohibition
,
Man
is
the
image
of
God
.
So
that
we
may
well
conclude
that
there
is
but
small
proportion
between
the
objects
compared
,
Men
and
Beasts
,
in
respect
of
this
act
of
killing
or
slaughtering
.
2.
There
is
farre
lesse
or
rather
no
proportion
at
all
between
the
acts
compared
,
Killing
and
eternall
Tormenting
.
A
man
may
kill
,
but
he
cannot
without
barbarous
injustice
and
cruelty
torment
his
beast
,
and
prolong
the
life
of
it
that
he
may
daily
vex
and
torture
it
,
to
shew
what
power
and
sovereignty
he
hath
over
it
:
Vid.
Molinaei
Enodat
.
quaest.
graviss
.
p.
125.
So
I
doubt
not
(
though
there
be
some
that
will
not
grant
it
,
but
charge
the
Arminians
with
contumely
against
God
for
affirming
it
)
I
doubt
not
(
I
say
)
but
(
I
)
God
may
kill
a
man
of
his
own
free
pleasure
,
yea
and
resolve
him
into
nothing
,
without
any
cruelty
or
injustice
;
because
in
so
doing
he
doth
but
take
away
what
he
had
given
him
:
but
he
cannot
without
both
these
antecedently
decree
to
keep
him
alive
for
ever
in
hell
,
that
he
may
there
torment
him
without
end
,
to
shew
his
sovereigntie
.
For
this
is
to
inflict
an
infinite
evil
upon
a
guiltlesse
creature
,
to
whom
he
had
given
but
a
finite
good
.
And
so
is
the
comparison
most
unequall
too
in
the
acts
compared
;
and
therefore
proveth
just
nothing
.
D.
Twisse
his
Vindic.
grat
.
l.
2.
part
.
1.
dig
.
1.
pag.
17.
edit
.
2.
But
it
is
replyed
by
some
(
who
will
rather
speak
unreasonably
&
against
common
sense
then
lay
down
the
conclusions
which
they
have
undertaken
to
maintein
)
That
(
K
)
it
is
better
and
more
eligible
to
be
tortured
in
hell
then
to
want
or
lose
a
being
:
for
he
that
wanteth
a
being
,
enjoyeth
no
good
;
but
he
that
is
tormented
in
hell
,
hath
a
being
,
and
by
consequence
something
that
is
good
.
If
therefore
God
may
take
away
a
mans
being
that
is
innocent
,
and
turn
him
into
nothing
for
his
pleasure
,
much
more
may
he
torment
him
in
hell
.
I.
To
the
first
part
of
this
Reply
,
namely
,
That
it
is
more
Answer
1
desirable
to
be
in
hell
then
to
be
nothing
,
I
oppose
three
things
.
First
,
the
[
L
]
speech
of
our
Saviour
concerning
Judas
;
Matth.
26.24
Wo
be
to
that
man
by
whom
the
Sonne
of
man
is
betrayed
:
it
had
been
good
for
that
man
if
he
had
never
been
born
.
Two
things
especially
are
set
forth
in
these
words
of
our
Saviour
:
1.
The
miserie
of
Judas
the
betrayer
of
his
Lord
;
Wo
be
to
,
&c.
2.
The
greatnesse
of
his
miserie
,
It
had
been
good
,
&c.
It
[
M
]
is
as
much
as
if
our
Lord
had
said
,
Judas
the
Traytour
shall
be
damned
:
and
therefore
so
wofull
will
his
condition
be
,
that
it
had
been
good
and
happy
for
him
if
he
had
never
received
a
being
:
good
in
earnest
,
as
Interpreters
do
generally
expound
it
;
not
in
the
opinion
and
esteem
of
weak-minded
and
faint-hearted
men
onely
,
as
some
few
understand
it
.
For
First
,
let
it
be
granted
that
the
Scripture
speaketh
of
things
sometimes
according
to
mens
opinions
;
yet
without
reason
to
fasten
such
an
exposition
upon
any
Scripture
,
is
to
do
as
Dunses
do
in
the
Schools
,
who
being
not
able
to
answer
a
place
in
Aristotle
wherewith
they
are
charged
,
shift
it
off
and
say
,
Loquitur
eu
aliorum
sententia
,
He
speaketh
according
to
the
opinion
of
others
.
Secondly
,
This
Scripture
[
N
]
cannot
in
reason
be
thus
expounded
,
1.
Because
it
is
an
argument
and
ground
by
which
Christ
declareth
the
truth
or
greatnesse
of
the
misery
of
Judas
,
Wo
to
the
man
,
&c.
And
why
wo
?
Because
it
had
been
good
,
&c.
But
it
were
no
argument
to
shew
his
wofull
estate
by
,
to
say
that
it
had
been
good
for
him
that
he
had
never
been
born
in
the
opinion
of
men
who
mistake
the
case
,
but
not
in
truth
.
2.
Because
this
exposition
would
teach
and
[
O
]
encourage
men
to
be
Atheists
and
Epicures
.
In
the
second
of
Wisdome
we
reade
,
how
voluptuous
men
do
stirre
up
one
another
to
enjoy
the
good
things
that
are
present
,
to
fill
themselves
with
wine
and
oyntments
,
to
leave
some
tokens
of
their
jollitie
in
every
place
,
and
to
practice
all
manner
of
wickednesse
:
and
what
is
their
motive
?
A
false
perswasion
that
their
souls
should
the
with
their
bodies
,
and
that
they
should
have
no
being
after
death
.
If
this
conceit
could
flesh
them
thus
in
their
impious
and
voluptuous
courses
,
how
freely
and
eagerly
(
may
we
think
)
would
they
pursue
their
carnall
and
sinfull
delights
,
if
they
could
be
but
once
perswaded
,
that
after
all
their
pleasures
they
shall
be
in
a
better
case
then
if
they
had
no
being
?
Secondly
,
I
oppose
common
consent
.
Where
shall
we
pick
out
a
man
but
will
say
(
P
)
(
if
he
speak
from
his
heart
)
that
he
were
better
to
vanish
into
a
thousand
nothings
then
to
be
cast
into
hell
?
What
is
the
reason
why
men
are
so
afraid
of
hell
when
they
are
touched
to
the
quick
with
the
conscience
of
their
ungodly
lives
and
the
expectation
of
eternall
vengeance
,
that
with
Job
they
curse
their
birth-day
,
and
wish
an
hundred
times
over
that
they
had
never
been
,
or
might
cease
to
be
,
that
so
they
might
not
come
into
the
place
of
torments
;
but
because
they
judge
a
being
there
to
be
incomparably
worse
then
no
being
any-where
?
And
why
are
men
who
are
sensible
of
hell-fire
,
so
strongly
curbed
and
held-in
by
the
fear
of
feeling
it
,
even
from
darling
and
beloved
sinnes
,
but
because
they
apprehend
it
to
be
the
most
terrible
of
all
terribles
?
Fear
of
being
annihilated
can
never
do
that
which
the
fear
of
hell
doth
.
The
third
thing
which
I
oppose
is
common
sense
:
which
judgeth
(
Q
)
pains
when
they
are
extreme
to
be
worse
then
death
.
Hence
it
is
that
Job
being
tormented
in
his
body
by
the
devil
,
cursed
his
birth-day
,
magnified
the
condition
of
the
dead
,
and
wished
himself
in
the
grave
,
plainly
preferring
the
losse
of
his
being
before
that
miserable
being
which
he
then
had
.
And
hence
it
is
that
men
even
of
stoutest
and
hardest
spirits
(
as
we
see
by
daily
experience
)
would
(
if
they
might
enjoy
their
opinion
)
choose
rather
to
have
no
bodies
at
all
,
then
bodies
tormented
with
the
stone
,
or
gout
,
or
any
other
sharp
and
sensible
disease
.
It
is
a
known
saying
grounded
on
this
judgement
of
sense
,
Praestat
semel
quàm
semper
mori
,
Better
it
is
to
die
once
then
to
be
alwayes
dying
.
This
the
Tyrant
Tiberius
knew
very
well
:
and
therefore
he
would
not
suffer
those
towards
whom
he
purposed
to
exercise
his
cruelty
to
be
put
to
a
speedie
death
,
but
to
lingring
torments
as
Suetonius
reporteth
of
him
in
that
chapter
where
he
reckoneth
up
his
barbarous
and
cruel
practices
.
[
](A81961-e19970-b)u
u
Sueton.
vit.
Tib.
cap.
61.
Mori
volentibus
vis
adhibita
vivendi
.
Those
(
saith
he
)
who
through
the
extremitie
of
their
torments
would
have
died
,
he
used
means
to
keep
alive
.
Nam
mortem
adeò
leve
supplicium
putabat
,
For
he
accounted
death
so
light
a
punishment
,
that
when
he
heard
that
one
Carnulius
,
a
man
appointed
to
torments
,
had
prevented
him
,
he
cried
out
,
Carnulius
me
evasit
,
Carnulius
hath
escaped
my
hands
.
To
a
prisoner
intreating
him
to
put
him
quickly
to
death
,
he
gave
this
answer
,
Nondum
tecum
redii
in
gratiam
,
I
am
not
yet
friends
with
thee
;
accounting
it
great
kindnesse
to
put
him
quickly
to
death
whom
he
might
have
tortured
.
Many
(
K
)
that
were
called
into
question
,
did
partly
wound
themselves
in
their
own
houses
,
ad
vexationem
ignominiámque
vitandam
,
to
prevent
that
pain
and
ignominy
which
they
knew
they
should
endure
;
and
partly
poysoned
themselves
in
the
midst
of
the
court
as
they
were
going
to
their
arraignment
for
the
same
cause
.
Seneca
speaking
of
one
Mecaenas
,
who
was
so
afraid
of
being
dead
that
he
said
he
would
not
refuse
weaknesse
,
deformitie
,
nec
acutam
crucem
,
no
nor
the
sh●rpest
crucifying
,
[
](A81961-e20070-b)(w)
(w)
Seneca
Epist.
l.
17.
Epist.
101.
Dummodo
inter
haec
mala
spiritus
prorogetur
.
so
that
he
might
live
still
in
the
midst
of
these
extremities
,
he
calleth
his
desire
turpissimum
votum
,
a
base
and
most
ignoble
and
unnaturall
wish
,
and
censureth
him
for
a
most
effeminate
and
contemptible
man
;
[
](A81961-e20120-b)(x)
(x)
Quia
distulit
id
quod
est
in
malis
optimum
,
supplicii
finem
.
because
in
all
his
evils
he
was
afraid
of
that
which
was
the
end
of
all
evils
,
the
privation
of
his
being
.
And
certainly
we
must
needs
conceive
and
censure
them
to
be
stocks
and
stones
rather
then
flesh
and
bloud
,
who
can
so
put
off
all
feeling
and
sense
,
as
to
think
a
tormented
being
in
hell
to
be
a
lighter
and
lesser
evil
then
no
being
at
all
.
II.
To
the
reason
on
which
the
Reply
is
grounded
,
which
Answer
2
is
,
Melius
est
esse
quàm
non
esse
,
It
is
better
to
be
then
to
have
no
being
,
I
answer
that
it
is
a
sophisme
or
fallacy
à
non
distributo
ad
distributum
.
To
be
in
it self
is
better
then
Not
to
be
:
but
it
is
not
universally
true
in
all
particulars
.
Again
,
it
is
true
in
some
cases
,
&
ex
hypothesi
,
si
caetera
sint
paria
,
if
there
be
any
equality
in
the
adjuncts
.
It
is
so
farre
from
being
simply
true
,
that
our
Saviour
limiteth
it
,
and
putteth
a
case
wherein
it
is
not
true
,
but
the
contrary
to
it
is
true
;
and
that
is
the
case
of
Judas
,
of
which
we
have
said
somewhat
before
:
It
had
been
good
,
&c.
Which
words
S.
Hierome
expounding
,
saith
,
[
](A81961-e20230-b)(y)
(y)
Hieron
.
comment
.
in
Matt
c.
26.
v.
24.
Simpliciter
dictum
est
,
Melius
est
non
subsistere
quàm
malè
subsistere
.
It
is
simply
and
plainly
averred
by
our
Saviour
that
it
is
better
to
have
no
being
then
an
ill
being
.
This
was
the
judgement
too
of
Job
,
chap
,
3.
v.
11
,
12
,
13.
Why
dyed
I
not
,
saith
he
,
in
the
birth
?
why
did
the
knees
prevent
me
?
and
why
did
I
suck
the
breasts
?
For
now
should
I
have
lyen
still
and
been
quiet
:
I
should
have
slept
then
and
been
at
rest
.
In
which
words
he
plainly
implyeth
,
that
he
thought
it
farre
better
to
have
had
no
birth
and
bring
then
such
a
painfull
and
miserable
being
.
This
was
also
the
opinion
of
Solomon
,
Eccles
4.1
,
2
,
3.
So
I
returned
,
saith
he
,
and
considered
all
the
oppressions
that
are
done
under
the
sun
;
and
behold
the
tears
of
such
as
were
oppressed
,
and
they
had
no
comforter
,
&c.
Wherefore
I
praised
the
dead
which
are
already
dead
,
more
then
the
living
which
are
yet
alive
:
yea
better
is
he
then
both
they
which
hath
not
yet
been
,
who
hath
not
seen
the
evil
work
that
is
done
under
the
sunne
.
The
words
do
clearly
shew
(
S
)
that
Solomon
did
think
it
better
to
be
dead
,
and
to
be
deprived
of
being
,
or
to
have
alwayes
wanted
a
being
,
then
to
be
oppressed
by
the
mighty
,
and
to
be
without
comforters
;
that
is
,
then
to
have
a
miserable
and
a
mournfull
being
.
Sr.
Francis
Bacons
Colours
of
good
and
evil
,
the
last
Colour
.
To
this
assenteth
Sr
Francis
Bacon
in
his
Colours
of
goo●
and
evil
:
Where
against
this
mathematicall
position
(
as
h●
calleth
it
)
That
there
is
no
proportion
between
Something
and
Nothing
,
and
that
therefore
the
(
T
)
degree
of
privation
seemeth
greater
then
the
degree
of
diminution
;
he
excepeth
,
That
it
is
false
in
sundry
cases
,
and
among
the
rest
i●
this
,
namely
,
when
the
degree
of
diminution
is
more
sensitive
then
the
degree
of
privation
.
In
this
case
a
totall
privation
is
much
better
then
a
diminution
.
Hence
these
usual●
forms
of
speech
,
Better
(
V
)
eye
out
then
alwayes
ake
;
Make
or
marre
,
&c.
Some
evils
and
pains
(
perhaps
)
eithe●
for
their
lightnesse
,
because
they
may
be
well
endured
,
or
for
their
shortnesse
,
because
they
are
quickly
over
,
are
lesse
the●
resolution
into
nothing
;
and
a
man
had
better
for
a
whil●
endure
them
then
lose
his
being
to
be
rid
of
them
,
because
his
being
may
afford
him
presently
or
afterward
such
and
so
many
desirable
good
things
as
will
more
then
recompense
his
pains
:
But
when
his
pains
are
so
many
and
violent
that
they
leave
him
no
other
good
then
a
poore
being
,
or
so
pinch
him
that
he
cannot
enjoy
or
joy
in
the
goods
th●
remain
,
it
were
a
thousand
times
better
for
him
to
have
no
being
.
And
such
are
the
pains
of
hell
:
which
for
their
greatnesse
are
infinite
,
producing
many
miserable
weepings
and
waylings
and
gnashings
of
teeth
,
all
symptomes
of
intolerable
griefs
;
and
for
their
length
,
eternall
:
The
wor●
never
dyeth
,
the
fire
is
never
quenched
:
but
the
breath
of
the
Lord
,
as
a
river
of
brimstone
,
doth
kindle
it
for
ever
.
And
therefore
it
is
incomparably
better
to
cease
to
be
,
then
to
live
in
those
torments
,
which
cannot
be
equalled
by
any
good
which
a
being
can
make
us
capable
of
;
much
lesse
by
that
poore
little
entitative
good
,
which
is
all
the
good
the
damned
do
enjoy
in
hell
.
This
(
X
)
sophisticall
evasion
therefore
and
all
others
of
the
like
sort
notwithstanding
,
I
doubt
not
but
I
may
safely
say
,
that
the
unavoidable
damnation
of
so
many
millions
cannot
be
absolutely
and
antecedently
intended
by
God
without
the
greatest
injustice
and
crueltie
,
which
may
in
no
wise
be
imputed
to
God
.
[
](A81961-e20470-b)a
a
Plut.
De
sup●rst
.
prope
finem
.
●
Plutarch
speaking
of
the
Pagans
,
who
to
pacifie
the
anger
of
their
Gods
did
sacrifice
to
them
men
and
women
,
saith
,
It
had
been
much
better
with
Diagoras
and
his
fellows
to
denie
the
being
of
a
God
,
then
confessing
a
God
to
think
he
delighteth
in
the
bloud
of
men
.
How
much
rather
may
we
say
,
It
were
better
to
be
an
Atheist
and
denie
God
,
then
to
believe
or
report
him
to
be
a
(
Y
)
devourer
of
the
souls
of
men
.
The
like
argument
is
pressed
by
Eusebius
against
those
cruel
and
mercilesse
Gods
of
the
Pagans
;
[
](A81961-e20490-b)b
b
Euseb.
de
praeparat
.
lib.
4.
cap.
16.
pag.
161.
Edit
Graecol
.
Enimvero
,
si
boni
vestigium
in
iis
ullum
èsset
,
quamo
brem
bonorum
appellationem
jure
sortirentur
,
eos
utique
cùm
naturâ
suâ
benignos
ac
salutis
omnium
cupidos
,
tum
verò
amantes
justitiae
,
hominúmque
studiosos
ac
defensores
esse
oporteret
,
&c.
Doubtlesse
,
saith
he
,
if
there
were
any
footstep
or
spark
of
goodnesse
in
them
,
for
which
they
might
deserve
to
be
called
good
,
they
would
be
disposed
to
do
good
,
and
desirous
to
save
all
men
,
they
would
love
justice
,
and
take
a
care
of
men
.
And
being
such
,
how
could
they
delight
in
their
slaughter
?
&c.
Yea
,
he
concludeth
that
they
were
[
](A81961-e20570-b)c
c
ibid.
c.
15.
pag.
153.
Non
bonos
sed
malos
fuisse
daemones
,
vel
hâc
ipsâ
ratione
confici
existimo
:
Quicquid
bonum
est
,
prodesse
solet
;
nocere
verò
contrarium
.
Devils
or
evil
spirits
,
and
not
Gods
or
good
spirits
;
Because
if
they
were
good
,
they
would
do
good
;
whereas
those
which
are
evil
use
to
do
hurt
.
I
will
therefore
shut
up
my
first
reason
with
the
speech
of
Prosper
;
[
](A81961-e20610-b)d
d
Prosp.
ad
Object
.
Vincent
.
resp
.
3.
Omnium
quidem
hominum
Deus
creator
est
:
sed
nemo
ab
eo
ideo
creatus
est
ut
periret
;
quia
alia
est
causa
nascendi
,
alia
pereundi
.
God
is
the
Creatour
indeed
of
all
men
,
but
yet
of
no
man
for
this
end
,
that
he
might
be
damned
:
The
reason
why
we
are
created
is
one
;
and
why
we
are
damned
,
another
.
An
Answer
to
the
first
Inconvenience
inferred
upon
the
decree
of
absolute
Predestination
and
Reprobation
.
ABsolute
Reprobation
is
(
in
the
true
sense
of
S.
Augustine
and
his
followers
)
the
eternall
decree
or
act
of
Gods
will
Not
to
conferre
upon
some
men
his
effectuall
grace
,
Not
to
guide
some
men
infallibly
unto
glory
,
but
To
permit
them
through
their
own
voluntarie
default
to
live
in
sinne
,
and
To
determine
their
eternall
torments
in
regard
of
their
sinnes
.
All
this
put
together
doth
not
make
God
the
Prime
,
Principall
and
Invincible
cause
,
nay
,
it
doth
not
make
him
any
cause
at
all
,
in
working
the
damnation
of
any
one
soul
,
no
not
of
the
soul
of
Judas
himself
.
Not
the
Prime
cause
:
For
by
negative
Reprobation
no
man
is
adjudged
unto
hell-torments
,
otherwise
then
for
his
own
foregoing
sinnes
As
for
the
imaginary
antecedencie
of
one
act
of
the
Divine
volition
or
intuition
unto
another
,
because
it
is
imaginarie
,
and
no
such
reall
priority
or
posterioritie
of
eternall
acts
to
be
found
in
God
,
there
is
no
building
of
firm
conclusions
upon
such
a
tottering
foundation
.
And
yet
for
further
illustration
of
this
point
we
adde
,
That
as
when
a
sovereigne
King
considering
two
of
his
subjects
inwrapped
in
the
guilt
of
rebellion
,
determineth
in
his
mind
that
the
one
shall
be
freed
the
other
hanged
,
it
is
not
his
determination
,
but
the
others
rebellion
,
which
is
the
prime
and
true
cause
of
his
hanging
;
though
the
Princes
absolute
will
be
the
prime
cause
why
he
was
not
freed
aswell
as
the
other
:
so
God
considering
all
mankind
inwrapped
in
the
guilt
of
Adams
rebellion
,
absolutely
determineth
to
free
some
both
from
their
sinne
and
punishment
,
and
as
absolutely
determineth
not
to
free
some
others
;
and
yet
their
own
sinne
and
not
Gods
will
was
the
prime
cause
of
their
being
tormented
,
though
Gods
was
the
prime
cause
distinguishing
and
determining
who
should
be
delivered
and
who
should
be
condemned
.
Whereas
it
is
further
objected
,
That
absolute
Reprobation
is
a
principall
&
invincible
cause
of
many
mens
damnation
,
in
that
it
maketh
it
necessarie
and
unavoidable
;
all
this
proceedeth
from
an
erroneous
and
false
imagination
,
That
Gods
absolute
will
of
not
producing
such
a
good
act
or
event
is
an
invincible
cause
of
producing
the
contrary
evil
act
or
event
:
Whereas
this
negative
will
of
God
is
no
cause
at
all
of
mans
sinne
or
misery
,
but
his
own
positive
will
is
the
cause
both
of
his
wickednesse
and
of
his
wretchednesse
.
He
is
the
true
and
principall
cause
of
any
effect
or
event
,
who
imployeth
his
faculties
and
indeavours
to
bring
it
into
being
;
not
he
who
onely
resolveth
not
to
hinder
such
evil
effects
,
though
he
foresee
they
will
come
into
being
if
he
prevent
them
not
.
For
first
,
this
decree
of
negative
Reprobation
tumbleth
no
man
down
necessarily
into
the
pit
of
destruction
:
[
](A81961-e20770-b)m
m
Prosp.
ad
Cap.
Gall.
comment
.
14.
Non●●praedestinatus
perit
infidelitate
voluntariâ
non
coactâ
.
Secondly
,
though
this
decree
contein
a
deniall
of
that
grace
which
effectually
freeth
men
from
sinne
and
so
consequently
from
destruction
,
yet
it
conteineth
nothing
which
causeth
effectually
their
impenitencie
,
their
infidelitie
and
their
destruction
.
[
](A81961-e20800-b)n
n
Ad
object
.
Vinc.
resp
.
15.
Non
est
consequens
,
sicut
putant
qui
talia
objiciunt
,
ut
Deus
,
quibus
poenitentiam
non
dederit
,
resipiscentiam
abstulerit
;
&
quos
non
levaverit
,
alliserit
;
cùm
aliud
sit
insontem
in
crimen
egisse
,
quod
alienum
est
à
Deo
;
aliud
,
criminoso
veniam
non
dedisse
,
quod
de
peccatoris
est
merito
.
Lastly
,
he
is
said
to
be
invincibly
drawn
into
sinne
and
plunged
into
perdition
,
who
fighteth
against
sinne
with
all
his
strength
,
and
striveth
to
avoid
damnation
,
and
yet
by
the
overmastering
power
of
another
is
thrust
into
the
one
and
hurled
unto
the
other
.
The
consciences
of
the
most
wicked
men
in
the
world
can
tell
them
,
that
there
is
no
such
forcing
power
in
Non-election
or
Reprobation
.
The
non-elect
angels
(
which
are
now
devils
in
hell
)
cannot
upon
their
Non-election
charge
God
,
that
either
their
transgression
or
damnation
was
invincibly
forced
upon
them
,
they
indeavouring
to
escape
it
.
The
Scriptures
make
man
the
onely
cause
of
his
own
ruine
:
But
the
Scriptures
teach
not
,
That
God
by
his
absolute
will
of
preserving
some
from
ruine
,
and
permitting
others
to
runne-on
unto
their
own
ruine
,
is
the
invincible
cause
of
any
mans
ruine
.
God
hath
given
some
creatures
sufficient
means
to
preserve
themselves
from
ruine
,
whom
notwithstanding
by
the
decree
of
Reprobation
he
permitteth
to
procure
and
work
their
own
ruine
.
It
is
contrary
to
Gods
nature
causelessely
and
cruelly
to
afflict
or
destroy
his
creature
:
But
it
is
not
contrary
to
Gods
nature
to
decree
out
of
the
riches
of
his
mercy
to
bestow
grace
and
glory
infallibly
upon
some
,
and
to
decree
out
of
the
libertie
of
his
will
to
permit
others
through
their
own
voluntary
default
,
by
abusing
such
means
of
grace
as
are
afforded
them
,
to
fall
into
eternall
miserie
.
And
this
is
all
which
the
decree
of
absolute
Election
and
Non-election
doth
involve
.
Of
the
grace
or
benefit
of
Predestination
S.
Augustine
saith
as
much
;
[
](A81961-e20900-b)o
o
De
Grat.
Christ
.
1.12
.
Haec
gratia
praedestinatos
&
secundùm
propositum
vocatos
ad
glorificationem
perducit
.
And
for
the
deniall
of
this
speciall
grace
,
which
we
term
Negative
Reprobation
,
Prosper
confesseth
,
That
it
is
not
the
foresight
of
any
iniquitie
in
men
which
causeth
this
deniall
:
[
](A81961-e20930-b)p
p
De
vocat
.
l.
1.
c.
17.
Nulla
sunt
tam
detestanda
facinora
quae
possint
gratiae
arcere
donum
.
And
yet
more
expressely
,
[
](A81961-e20970-b)q
q
Ibid.
c.
15.
Liberatur
pars
hominum
,
parte
percunte
:
Et
si
hoc
voluntatum
meritis
voluerimus
adscribere
,
ut
malos
neglexisse
gratia
,
bonos
elegisse
videatur
,
resistet
nobis
,
&c.
[
](A81961-e21000-b)r
r
Ibid.
Latet
discretionis
istius
ratio
,
sed
non
latet
ipsa
discretio
.
Non
intelligimus
judicantem
,
sed
videmus
operantem
:
Quid
calumniamur
justitiae
occultae
,
qui
gratias
debemus
misericordiae
manifestae
?
&c.
It
is
not
sound
but
blind
reason
,
which
forbiddeth
God
to
elect
and
passe-by
according
to
the
good
pleasure
of
his
own
will
,
and
bindeth
him
to
proceed
according
to
his
eternall
foresight
of
the
good
or
bad
actions
of
mans
will
.
As
for
those
tragicall
exaggerations
of
Resolving
to
create
that
he
might
torment
,
&c.
they
are
all
beside
the
purpose
,
and
must
not
drive
us
to
denie
that
Apostolicall
decision
,
Miseretur
cujus
vult
;
&
quem
vult
indurat
.
And
when
they
can
shew
us
that
Faith
,
Perseverance
,
or
any
qualitie
or
act
of
saving
grace
,
was
foreseen
in
Peter
and
Paul
,
and
thereupon
their
following
Election
grounded
,
we
will
grant
that
antecedent
infidelitie
in
Cain
and
Judas
was
the
cause
of
their
negative
Reprobation
aswell
as
of
their
positive
or
punitive
.
As
for
the
creating
of
any
persons
to
the
end
or
intent
that
they
might
be
eternally
tormented
,
we
deny
that
the
opposite
decrees
of
absolute
Election
and
Preterition
,
whether
considered
in
angels
or
men
,
imply
any
such
thing
.
It
is
true
,
that
the
Elect
are
severally
created
to
the
end
and
intent
that
they
may
be
glorified
together
with
their
Head
Christ
Jesus
:
But
for
the
Non-elect
,
we
cannot
truly
say
that
they
are
created
to
the
end
that
they
may
be
tormented
with
the
devil
and
his
angels
.
For
we
may
then
say
,
God
maketh
such
a
thing
for
such
an
end
,
when
he
giveth
the
thing
a
nature
and
qualities
fitted
to
such
an
end
.
Now
no
man
is
created
by
God
with
a
nature
and
qualities
fitting
him
to
damnation
.
Nay
,
take
every
man
as
he
is
created
by
God
,
and
he
is
a
capable
and
fitted
subject
for
salvation
:
But
,
when
he
was
at
his
best
,
so
fitted
,
that
he
might
runne
himself
into
the
pit
of
perdition
.
But
neither
in
the
state
of
his
Innocency
nor
in
the
state
of
the
fall
and
his
corruption
doth
he
receive
any
thing
from
God
which
is
a
proper
&
fit
means
to
bring
him
to
his
damnation
:
And
therefore
damnation
is
not
the
end
of
any
mans
creation
.
We
say
with
Prosper
,
[
](A81961-e21140-b)s
s
Resp.
ad
Cap.
Gall.
resp
.
13.
Vniversos
homines
non
ignoramus
à
Deo
sigillatim
creari
;
&
de
hac
universitate
alios
damnandos
cum
diabolo
,
alios
regnaturos
esse
cum
Christo
.
Quòd
ergò
etiam
hi
creantur
qui
aeternae
vitae
participes
non
erunt
,
nulla
est
culpa
Creatoris
;
qui
naturae
autor
est
,
non
vitii
quod
natura
contraxit
.
And
again
,
[
](A81961-e21170-b)t
t
Ad
object
.
Vinc.
resp
.
3.
Omnium
quidem
hominum
Deus
creator
est
:
sed
nemo
ab
eo
ideo
creatus
est
ut
periret
;
quia
alia
est
causa
nascendi
,
&
alia
est
pereundi
.
Vt
enim
nascantur
homines
,
conditoris
est
beneficium
;
ut
autem
pereant
,
praevaricatoris
est
meritum
.
God
created
some
Angels
not-predestinate
unto
eternall
life
whom
he
foresaw
would
runne
themselves
upon
the
rock
of
eternall
death
;
concerning
whom
he
decreed
absolutely
to
permit
their
apostasie
,
and
to
damne
them
for
their
apostasie
:
and
yet
no
man
that
understandeth
what
he
saith
,
will
say
that
God
created
them
to
the
end
he
might
torment
them
.
There
is
the
same
reason
of
Non-election
or
Non-predestination
of
men
;
and
it
is
as
much
against
sound
reason
to
say
,
that
their
Non-election
inferreth
,
that
God
created
them
to
the
end
he
might
damne
and
torment
them
.
The
root
from
whence
this
grosse
mistake
springeth
is
this
,
That
some
falsely
conceive
,
that
God
in
the
decree
of
Reprobation
or
Non-election
doth
by
as
effectuall
means
intend
to
bring
men
to
their
damnation
as
in
the
decree
of
Election
he
intendeth
to
bring
others
to
salvation
.
But
the
thing
is
farre
otherwise
:
salvation
is
a
benefit
undue
to
any
man
:
therefore
God
may
absolutely
intend
the
bestowing
of
it
upon
any
man
,
and
the
withholding
it
from
any
man
:
But
damning
or
torturing
of
men
in
hell
is
a
punishment
;
and
therefore
the
inflicting
thereof
cannot
be
intended
but
with
relation
to
a
fault
.
Again
,
the
means
whereby
men
are
brought
to
salvation
,
are
bona
&
dona
gratuita
;
and
therefore
they
must
be
derived
unto
us
by
an
influence
and
effectuall
operation
of
God
:
But
the
means
whereby
men
are
carried
unto
damnation
,
are
mala
spiritualia
&
voluntaria
,
they
are
their
own
defective
,
and
depraved
actions
;
and
therefore
they
are
not
means
whereby
God
directeth
them
unto
their
damnation
(
who
cannot
be
the
authour
of
any
sinfull
act
or
defect
)
but
they
are
the
misdeserts
which
God
permitteth
them
to
fall
into
,
and
in
the
due
punishment
whereof
he
intendeth
to
exercise
his
justice
.
No
crueltie
therefore
in
the
decree
of
Non-election
or
negative
Reprobation
.
God
never
resolved
upon
the
eternall
destruction
of
an
innocent
soul
:
But
God
resolved
to
permit
some
of
those
Angels
and
men
whom
he
created
innocent
and
righteous
,
to
do
that
which
procured
their
own
destruction
;
and
he
resolved
to
preserve
some
others
from
procuring
their
own
destruction
,
and
infallibly
to
bring
them
to
the
state
of
glorification
.
And
unto
these
different
decrees
we
give
the
different
names
of
Election
,
Preterition
or
negative
Reprobation
.
To
Elect
or
Not-elect
is
an
act
of
Gods
Sovereigne
power
and
absolute
libertie
;
but
To
crown
or
damne
is
an
act
of
Judiciary
power
,
and
proceedeth
according
to
the
tenour
of
the
revealed
Gospel
.
The
one
he
doth
,
not
taking
mens
different
actions
for
the
ground
thereof
:
the
other
he
doth
according
to
mens
different
actions
.
The
Goodnesse
of
God
is
as
it
were
a
firm●tie
upon
him
,
to
do
no
man
injustice
:
but
it
tieth
him
not
in
beneficiis
gratuitis
,
to
do
all
the
good
unto
every
singular
man
which
he
could
do
without
any
violating
of
his
Justice
.
He
that
shall
avouch
,
that
God
could
not
have
elected
Cain
or
Judas
unto
glory
,
by
preparing
for
them
effectuall
grace
,
without
wronging
of
his
Justice
,
maketh
Election
and
Non-election
to
be
necessary
and
not
free
acts
in
God
.
For
the
perfection
of
the
Divine
nature
is
such
,
as
necessarily
excludeth
a
clashing
of
any
of
his
Attributes
one
against
the
other
.
And
therefore
if
God
should
have
wronged
his
Justice
if
he
had
not
predestinated
Peter
,
his
Predestination
was
not
an
act
of
mercy
but
of
necessarie
justice
:
And
if
God
could
not
have
predestinated
Judas
without
plain
wronging
of
his
Justice
,
then
the
Preterition
or
Reprobation
of
Judas
was
not
an
act
proceeding
from
that
libertie
which
God
useth
in
the
eternall
preparation
and
temporall
donation
of
his
supernaturall
benefits
,
but
from
such
a
necessary
determination
of
the
Divine
will
as
could
not
do
otherwise
.
I
am
sure
this
is
new
Divinitie
;
and
I
think
it
is
untrue
.
The
generall
goodnesse
of
God
unto
all
is
sufficiently
shewn
by
doing
good
unto
all
,
and
by
wronging
none
:
but
it
bindeth
him
not
either
to
do
or
to
intend
the
same
measure
of
mercy
unto
all
.
He
may
therefore
without
any
prejudice
to
his
Goodnesse
,
in
speciall
mercy
prepare
for
some
from
everlasting
,
and
in
time
bestow
upon
them
,
that
grace
which
he
knoweth
will
and
intendeth
should
infallibly
bring
them
unto
glory
:
This
we
call
his
decree
of
their
Election
.
He
may
also
without
any
prejudice
to
his
Goodnesse
or
Justice
,
out
of
the
libertie
of
his
own
will
absolutely
resolve
not
to
prepare
nor
bestow
upon
some
men
that
grace
which
he
knoweth
would
bring
them
unto
glory
;
and
may
further
justly
decree
to
permit
such
to
fall
into
those
sinnes
which
he
knoweth
will
deserve
and
for
which
he
decreeth
to
inflict
upon
them
eternall
torments
:
And
this
we
call
Non-election
or
negative
Reprobation
.
As
for
that
wild
fansie
of
providing
for
any
men
their
eternall
misery
,
and
that
from
everlasting
,
&
before
he
thought
of
making
them
,
or
bestowing
any
good
upon
them
,
we
hold
absolute
Election
and
Reprobation
,
and
yet
utterly
disclaim
it
.
First
,
because
it
lieth
not
upon
God
to
provide
means
for
mens
damnation
,
these
springing
from
their
own
free
and
defective
will
.
If
he
by
the
effectuall
grace
prepared
in
Predestination
do
not
furnish
them
with
the
infallible
means
of
salvation
,
they
will
voluntarily
and
infallibly
furnish
themselves
with
the
means
of
their
damnation
,
as
the
example
both
of
angels
and
men
non-elected
doth
clearly
prove
.
Secondly
,
that
conceit
of
Before
and
Behind
in
the
everlasting
decrees
or
cogitations
of
God
hath
no
solid
or
reall
truth
in
it
.
The
immanent
acts
of
Gods
will
and
understanding
are
not
one
before
and
another
after
,
as
ours
are
which
proceed
upon
discourse
;
though
in
things
willed
and
seen
there
is
Before
and
After
,
First
,
Second
,
Third
,
according
to
the
nature
of
dependence
.
Last
of
all
,
no
instant
can
be
assigned
in
eternity
,
when
God
thought
of
providing
misery
for
his
creature
,
excluding
the
cogitation
of
bestowing
any
good
upon
it
.
For
the
objection
of
Slaughtering
beasts
without
injustice
,
we
grant
it
is
of
no
force
to
prove
that
God
may
appoint
many
to
be
tormented
in
hell
without
all
respect
unto
sinne
:
because
the
Slaughtering
or
Saving
of
beasts
alive
is
no
act
of
justice
or
injustice
;
but
the
Crowning
of
men
in
the
kingdome
of
glory
is
an
act
of
remunerative
justice
,
and
the
Tormenting
in
hell
an
act
of
vindicative
justice
:
and
therefore
both
the
one
and
the
other
are
exercised
according
to
that
rule
of
remuneration
and
vindication
whereunto
God
hath
tied
himself
in
his
word
.
But
to
decree
the
infallible
bringing
of
some
angels
and
some
men
unto
eternall
glory
,
and
to
decree
the
infallible
permission
of
others
to
fall
into
the
desert
of
damnation
,
and
thereupon
to
fore-appoint
their
eternall
punishment
in
hell
,
is
consonant
to
the
justice
of
God
,
and
to
the
doctrine
of
Predestination
and
Reprobation
,
as
it
is
delivered
in
the
Scriptures
,
explained
by
S.
Augustine
and
other
orthodox
Fathers
and
Writers
of
late
time
,
and
allowed
by
our
Church
.
If
any
man
think
that
Non-election
or
negative
Reprobation
implieth
,
that
some
men
were
made
to
be
tormented
in
hell
for
Gods
absolute
pleasure
,
and
not
for
their
own
sinne
,
he
is
in
a
foul
errour
.
God
made
all
things
for
himself
and
for
the
illustrating
of
his
glory
.
And
he
eternally
saw
that
he
could
illustrate
his
glory
in
most
excellent
manner
,
by
making
all
men
capable
of
salvation
,
and
yet
by
permitting
some
men
to
incurre
damnation
.
This
he
eternally
and
absolutely
decreed
to
do
,
by
preparing
speciall
grace
for
some
;
and
bestowing
it
upon
them
in
due
time
he
infallibly
worketh
their
salvation
:
and
these
onely
in
Scripture
are
termed
men
predestinated
or
elected
.
And
on
the
contrary
,
by
not
preparing
and
not
bestowing
effectuall
or
speciall
grace
upon
others
,
they
do
wilfully
and
willingly
work
their
own
damnation
and
destruction
:
And
these
we
call
not-elected
,
not-predestinated
,
or
(
in
the
most
harsh
term
)
reprobated
.
This
doctrine
taketh
away
all
boasting
in
themselves
from
those
which
are
saved
;
because
it
was
Gods
speciall
grace
mercifully
and
eternally
prepared
for
them
,
and
not
their
speciall
goodnesse
eternally
foreseen
,
which
caused
their
salvation
.
It
taketh
away
also
all
pretense
of
murmuring
against
God
,
or
traducing
him
as
unjust
and
cruel
.
For
no
man
is
to
be
condemned
upon
this
evidence
,
Because
he
was
a
man
not-elected
;
Because
he
was
a
man
unto
whom
speciall
grace
in
the
riches
and
height
of
Gods
mercy
was
not
afforded
;
but
,
Because
he
is
convicted
to
have
been
sinfull
and
wicked
,
and
out
of
his
own
free-will
partly
to
have
resisted
and
repelled
the
good
motions
of
the
Spirit
of
grace
which
were
vouchsafed
him
,
and
partly
to
have
abused
those
initiall
gifts
of
supernaturall
grace
which
God
had
actually
conferred
upon
him
.
And
as
for
Calvine
,
who
both
whilest
he
lived
&
since
his
death
hath
been
slandered
to
have
been
a
defender
of
this
position
,
Deus
maximam
mundi
partem
nudo
puróque
voluntatis
suae
arbitrio
creavit
ad
perditionem
,
heare
what
he
saith
for
himself
,
[
](A81961-e21600-b)u
u
Vide
Calv
De
aetern
.
Dei
prov
.
pag.
735.
Etsi
quid
toti
humano
generi
futurum
esset
Deus
ab
initio
decrevit
,
haec
tamen
loquendi
ratio
nusquam
apud
me
occurret
,
FINEM
CREATIONIS
ESSE
AETERNUM
INTERITUM
.
And
in
the
same
treatise
he
granteth
,
that
both
angels
and
men
were
destinated
to
destruction
[
](A81961-e21630-b)x
x
pag.
737.
futurae
defectionis
respectu
.
If
therefore
any
writers
amongst
the
Protestants
have
made
the
Creation
of
the
Non-elect
a
means
by
God
himself
subordinated
unto
their
damnation
,
and
the
Damnation
of
such
an
end
desired
and
aimed
at
by
God
,
and
consequently
the
means
of
mens
damnation
(
namely
sinfull
Corruption
and
voluntary
Rebellion
)
procured
or
wrought
by
God
as
the
authour
thereof
;
they
deserve
rather
to
be
branded
then
patronized
by
any
judicious
Divine
.
Yet
it
becometh
orthodox
Divines
to
be
carefull
as
well
in
mainteining
the
free
and
speciall
mercy
of
God
in
giving
faith
,
repentance
and
perseverance
to
the
Elect
,
as
in
mainteining
the
justice
of
God
in
the
punishment
and
damnation
of
the
Non-elect
.
The
defenders
of
conditionate
Predestination
may
suppose
they
clear
themselves
well
in
the
latter
;
but
we
are
sure
they
stick
in
the
Semipelagian
briers
as
concerning
the
former
.
For
if
God
upon
the
foresight
of
mens
faith
and
perseverance
be
induced
to
predestinate
them
,
Gods
Predestination
is
no
cause
at
all
of
faith
or
perseverance
or
any
saving
grace
,
this
prevision
not
causing
things
,
but
supposing
them
as
alreadie
produced
by
other
causes
.
To
dispute
what
God
may
do
by
his
absolute
sovereignty
,
is
for
the
most
part
a
fruitlesse
disputation
;
especially
in
questions
concerning
his
dealing
with
mankind
:
wherein
having
revealed
in
his
word
what
he
will
do
,
and
by
what
rule
he
will
proceed
,
it
is
certain
that
now
he
can
neither
annihilate
a
sinner
,
nor
torment
a
righteous
man
in
hell
,
onely
to
shew
his
sovereignty
.
Not
that
he
wanteth
power
or
strength
to
do
either
the
one
or
the
other
,
but
because
his
constant
and
immutable
will
hath
decreed
that
sinners
shall
be
tormented
&
not
annihilated
,
&
that
righteous
men
shall
be
crowned
not
tormented
.
It
is
therefore
utterly
denied
,
that
the
absolute
decree
of
electing
some
and
not-electing
othersome
conteineth
in
it
an
antecedent
decree
to
inflict
an
infinite
evil
upon
any
guiltlesse
creature
.
This
problematicall
question
is
needlesse
amongst
those
who
so
hold
absolute
Predestination
and
Reprobation
,
and
so
reject
conditionall
Predestination
and
Reprobation
grounded
upon
the
foreseen
acts
of
mans
free-will
,
that
withall
they
hold
the
decree
of
damnation
,
whether
of
reprobated
angels
or
men
,
alwayes
to
carry
a
just
respect
unto
their
future
corruption
and
rebellion
.
Calvine
(
howsoever
ranked
by
this
Authour
)
was
plainly
of
this
judgement
:
his
words
will
shew
it
;
[
](A81961-e21750-b)y
y
De
aetern
.
provid
.
pag.
710.
Cùm
de
praedestinatione
sermo
habetur
,
indè
exordiendum
esse
constanter
semper
docui
,
atque
hodie
doceo
,
jure
ìn
morte
relinqui
omnes
reprobos
,
qui
in
ADAMO
mortui
sunt
ac
damnati
;
jure
perire
,
qui
naturâ
sunt
irae
filii
:
ità
nemini
causam
esse
cur
de
nimio
Dei
rigore
queratur
,
quando
reatum
in
se
omnes
inclusum
gestant
.
And
lest
that
old
cavill
should
be
revived
,
That
God
appointed
the
reprobate
unto
their
damnation
before
he
considered
them
as
lying
dead
in
sinne
and
corruption
,
Calvine
doth
in
this
also
clear
himself
,
and
subscribeth
to
the
opinion
of
S.
Augustine
;
[
](A81961-e21790-b)z
z
Ibid.
pag.
704.
Augustinum
ridet
[
Pighius
]
ejúsque
similes
,
hoc
est
,
pios
omnes
,
qui
Deum
imaginantur
,
postquam
universalem
generis
humani
ruinam
in
persona
Adae
praesciverat
,
alios
ad
vitam
alios
ad
interitum
destinasse
.
We
leave
therefore
those
to
wrangle
amongst
themselves
,
who
think
that
God
may
without
crossing
his
declared
will
,
for
his
mere
pleasure
either
annihilate
an
innocent
man
or
torment
him
in
hell
.
I
perswade
my self
that
neither
the
one
nor
the
other
can
stand
well
with
the
goodnesse
of
God
,
as
in
the
word
it
is
made
known
unto
men
.
For
the
question
it self
,
Which
is
better
for
any
man
,
Annihilation
or
Torment
,
it
carrieth
a
double
improprietie
of
speech
:
first
,
in
that
it
supposeth
some
kind
of
eligible
goodnesse
in
things
which
rightly
considered
have
none
at
all
.
For
neither
to
be
annihilated
nor
tormented
have
any
goodnesse
at
all
in
them
for
him
who
is
supposed
to
chuse
the
one
before
the
other
.
Again
,
non
entis
nulla
affectio
:
and
therefore
annihilation
cannot
be
said
to
be
good
or
bad
,
better
or
worse
for
any
man
;
since
all
these
terms
require
a
subject
or
person
in
whom
they
must
be
verified
,
which
by
annihilation
is
become
nothing
.
For
our
Saviours
speech
;
It
is
according
to
the
vulgar
manner
,
who
,
when
they
see
a
man
extremely
mischievous
or
miserable
,
use
to
say
,
It
had
been
happy
for
such
a
man
if
he
had
never
been
born
.
And
in
the
opinion
of
some
good
writers
both
ancient
and
modern
,
the
words
of
our
Saviour
give
no
just
occasion
to
raise
a
curious
controversie
concerning
the
Goodnesse
or
Betternesse
of
Annihilation
and
eternall
Damnation
.
[
](A81961-e21910-b)a
a
Bar.
tom
.
4.
lib.
2.
c.
11.
p.
45.
Euthymius
and
Hieronymus
interpret
the
words
,
IF
HE
HAD
NEVER
BEEN
BORN
,
If
he
had
perished
in
his
mothers
wombe
.
And
Cajetane
,
Bonum
erat
Judae
si
natus
non
fuisset
,
quia
mortuus
in
utero
incurrisset
solùm
poenam
damni
,
&c.
These
words
in
this
sense
concern
not
absolute
Annihilation
,
but
Abortion
,
much
like
those
of
Job
,
chap.
3.
v.
11
,
12
,
13
,
14.
The
question
here
then
is
not
,
Which
of
the
twain
is
better
or
greater
good
;
but
,
Which
is
the
lesser
of
the
two
evils
.
And
yet
in
this
sense
it
is
improper
to
say
annihilation
is
the
lesser
evil
,
because
it
leaveth
no
subject
wherein
good
or
evil
can
be
received
.
To
be
nothing
is
not
more
desirable
then
To
be
in
hell
:
Both
of
them
are
extremely
hatefull
,
and
have
in
them
nullam
rationem
bonitatis
aut
appetibilitatís
.
It
is
as
much
as
if
Christ
had
said
,
When
Judas
shall
feel
the
eternall
misery
whereinto
he
shall
be
plunged
,
he
will
break
out
into
that
impossible
wish
,
O
that
I
had
never
received
a
being
!
If
such
a
wish
could
take
place
,
no
degree
of
goodnesse
or
happinesse
could
thereby
accrue
unto
the
person
,
because
the
person
thereby
is
made
nothing
.
This
Scripture
will
import
thus
much
,
That
whereas
ablatio
mali
hath
rationem
boni
,
the
condition
which
removeth
the
greater
evil
is
to
the
intellective
appetite
more
welcome
or
desirable
.
Now
the
greatest
evils
imaginable
,
are
,
To
be
stained
with
sinne
eternally
,
To
be
eternally
subject
to
the
wrath
of
God
for
sinne
,
and
,
To
be
eternally
tormented
for
the
same
.
A
tormented
soul
therefore
cannot
upon
a
deliberate
election
desire
to
have
never
been
,
which
it
apprehendeth
as
merely
impossible
;
but
it
may
in
a
passionate
wish
preferre
the
condition
of
not
being
before
the
condition
of
such
a
wofull
being
.
And
the
reason
hereof
is
,
because
mans
understanding
doth
not
onely
conceive
ens
&
bonum
naturae
,
but
ens
&
bonum
rationis
.
And
thus
though
Not-being
or
Annihilation
after
being
received
,
contein
in
them
no
positive
or
naturall
goodnesse
for
which
they
can
be
desirable
,
yet
they
may
be
represented
to
the
understanding
as
negations
or
ablations
of
the
greatest
evil
,
and
so
per
accidens
they
may
be
wished
rather
then
lying
under
those
eternall
evils
before
mentioned
.
But
if
in
cogitation
we
separate
the
infinite
evil
of
Sinne
and
of
the
Divine
Hatred
,
and
should
leave
a
man
under
never
so
great
torments
,
Annihilation
were
in
right
reason
to
be
conceived
a
greater
evil
then
those
torments
:
neither
ought
a
man
to
desire
the
losse
of
his
being
(
in
which
many
benefits
both
corporall
and
spirituall
are
involved
)
to
escape
the
sense
of
pain
by
not
being
,
which
is
a
totall
deprivation
of
all
Gods
benefits
,
and
an
abolition
of
the
person
who
desireth
it
[
](A81961-e22110-b)b
b
Vide
Ruiz
.
De
volunt
.
Dei
,
disp.
34.
§.
3
,
n.
16
p.
620.
.
Atheists
and
Epicures
,
who
believe
no
such
thing
as
the
Immortalitie
of
the
soul
,
or
enduring
eternal
punishments
after
death
,
will
scoff
and
laugh
at
the
question
it self
,
and
will
be
neither
incouraged
nor
discouraged
which
way
soever
it
be
decided
.
Yet
it
is
discretion
in
Divines
so
to
temper
their
disputations
that
they
give
no
occasion
unto
any
of
sleighting
or
extenuating
the
infinite
misery
of
hell-torments
,
which
no
understanding
of
man
conceiveth
unto
their
full
height
.
Those
who
defend
the
state
of
man
in
Hell-torments
to
have
more
good
in
it
,
then
the
estate
of
Not-being
or
Annihilation
,
ground
themselves
upon
this
main
reason
,
That
Ens
&
Bonum
convertuntur
,
and
whosoever
reteineth
a
being
is
not
onely
capable
of
good
,
but
is
actually
indowed
with
some
good
;
whereas
that
which
is
resolved
into
nothing
,
is
neither
indowed
with
any
good
,
nor
capable
of
the
least
good
.
And
it
is
indeed
abusiva
comparatio
to
say
,
that
Judas
never
created
,
or
after
his
creation
annihilated
,
is
in
a
better
case
then
Judas
eternally
tormented
;
because
Judas
never
created
,
or
Judas
annihilated
,
cannot
be
compared
with
Judas
exsisting
,
either
in
happinesse
or
unhappinesse
.
The
former
Judas
is
onely
a
feigned
imagination
in
the
brain
,
and
hath
no
realitie
answering
the
name
of
the
person
:
the
latter
Judas
is
a
reall
subsistent
person
capable
of
reall
happinesse
or
misery
.
Non
sunt
comparabiles
res
quae
non
sunt
ejusdem
generis
.
Omne
comparabile
est
univocum
.
Judas
being
is
a
true
man
,
but
Judas
annihilated
whom
they
put
in
the
other
scale
of
comparison
,
is
neither
man
nor
creature
,
but
a
mere
nothing
clothed
with
an
empty
name
.
I
make
no
question
but
the
damned
wish
many
things
impossible
,
and
amongst
others
(
it
may
be
)
their
own
annihilation
:
not
because
they
conceive
the
state
of
annihilation
to
be
capable
of
good
or
bad
,
of
better
or
worse
,
but
because
they
conceive
their
present
estate
to
be
so
bad
,
that
the
freeing
them
from
the
evils
wherewith
they
are
oppressed
(
upon
what
terms
soever
)
would
make
it
somewhat
better
:
So
that
their
perplexed
understanding
conceiveth
themselves
(
and
that
truly
)
to
be
in
an
extreme
miserable
condition
;
&
thereupon
conceiveth
(
but
falsly
)
that
themselves
should
be
in
a
better
case
were
they
once
annihilated
,
whereas
then
themselves
should
no
more
be
themselves
,
and
therefore
be
no
subject
of
more
or
lesse
misery
.
There
is
a
great
difference
betwixt
Death
and
Annihilation
.
Some
dead
man
may
properly
be
said
to
be
in
a
bettter
case
after
his
death
then
he
was
whilest
he
lived
:
thus
it
fared
with
Lazarus
;
and
thus
it
would
presently
have
fared
with
Job
,
had
God
parted
his
soul
from
his
body
.
But
no
annihilated
man
can
properly
be
said
to
be
in
a
better
case
then
he
was
before
;
because
a
Better
being
supposeth
some
being
which
Annihilation
contradicteth
.
Had
God
yielded
unto
Jobs
passionate
wish
,
the
comparison
would
not
have
stood
betwixt
his
Being
and
Not-being
,
but
betwixt
his
Being
miserably
vexed
in
one
state
and
his
Being
acquit
from
those
vexations
in
another
.
Though
the
Being
of
any
thing
is
a
kind
of
goodnesse
,
and
the
foundation
or
receptacle
of
all
other
good
,
yet
take
Being
praescindendo
ab
omni
super
addita
bonitate
,
and
burdened
with
all
sorts
of
evil
,
and
then
there
is
in
it
no
motive
unto
appetibility
for
a
reasonable
creature
.
This
is
clear
in
those
externall
things
which
we
possesse
and
use
.
If
a
mans
horse
have
the
mere
goodnesse
of
Being
left
him
,
and
be
troubled
with
manifold
incurable
diseases
and
perpetuall
lamenesse
,
the
owner
rather
desireth
his
not-being
then
his
so-being
.
It
is
clear
also
in
a
mans
bodily
members
;
for
no
man
is
so
in
love
with
the
bare
Being
of
a
leg
or
an
arm
,
but
if
it
want
the
goodnesse
of
strength
and
motion
,
and
be
affected
with
the
evils
of
rottennesse
and
extreme
anguish
,
he
would
rather
chuse
to
lose
the
Being
of
those
members
,
then
to
hold
them
under
condition
of
a
perpetuall
and
so
ill
affected
Being
.
And
to
come
to
the
soul
it self
,
the
mere
Being
thereof
in
rerum
natura
,
utterly
and
eternally
separated
from
the
naturall
&
supernatural
Wel-being
thereof
,
and
burdened
with
the
evils
of
sinfull
pollution
,
of
the
Divine
detestation
,
and
of
the
hellish
vexations
,
is
not
nor
cannot
be
presented
unto
the
understanding
and
will
of
a
damned
man
as
an
object
lovely
or
desirable
.
It
is
likely
enough
therefore
,
that
all
the
damned
are
weary
of
their
Being
,
and
wish
rather
their
Not-being
:
yet
even
to
them
in
their
wofull
estate
,
Not-being
is
not
per
se
and
properly
the
object
of
their
desire
,
but
onely
per
accidēs
,
in
as
much
as
the
removall
of
evils
hath
rationem
boni
;
and
this
they
conceive
will
be
effected
in
their
annihilation
.
And
the
very
ablation
of
evils
is
not
properly
and
primarily
desirable
for
it self
,
but
it
is
desired
out
of
a
love
to
those
opposite
good
things
whereof
those
evils
have
deprived
a
man
:
As
he
that
desireth
to
be
freed
from
sicknesse
,
is
properly
in
love
with
the
Being
of
health
,
improperly
with
the
Not-being
of
sicknesse
:
for
that
which
hath
no
being
cannot
have
a
good
being
;
and
that
which
hath
no
kind
of
good
being
considerable
in
it
,
hath
no
power
to
draw
the
will
to
affect
it
.
It
is
not
therefore
simply
Not-being
which
any
damned
and
tortured
man
preferreth
and
electeth
before
Being
,
but
it
is
Not-being
in
pain
and
torments
which
he
preferreth
before
Being
in
pain
and
torments
.
This
is
it
which
Saint
Augustine
intended
in
saying
,
[
](A81961-e22350-b)b
b
De
lib.
arbitr.
3.6
.
Si
quis
dixerit
,
Non
esse
quàm
miserum
me
esse
mallem
,
respondebo
,
Mentiris
.
It
is
better
and
more
eligible
to
be
in
torture
or
pain
for
a
little
time
then
for
a
long
time
:
But
Not-being
in
it self
is
neither
bonum
nor
melius
,
nor
eligibile
nor
eligibilius
.
Men
who
kill
themselves
,
do
it
out
of
an
opinion
that
thereby
they
shall
attein
a
lesser
degree
of
miserable
being
;
not
out
of
desire
of
no
being
.
It
is
also
the
abolition
of
all
good
,
and
of
that
good
which
all
creatures
strive
to
retein
,
namely
their
being
.
Torment
in
hell
,
with
the
concomitant
evils
,
is
the
greatest
evil
or
misery
that
can
befall
a
reasonable
creature
:
yet
it
is
improper
to
say
,
that
Not-being
is
a
lighter
and
lesser
evil
,
since
Nothing
is
neither
lighter
nor
heavier
,
neither
good
nor
bad
.
If
this
be
a
good
collection
,
it
had
been
better
not
onely
for
the
wicked
,
but
for
many
of
Gods
saints
,
to
have
wanted
a
Being
.
The
sense
of
the
degree
of
diminution
,
and
the
not-sense
of
a
totall
deprivation
,
maketh
an
impatient
man
rather
wish
the
latter
then
the
former
:
but
notwithstanding
in
judgement
of
right
reason
the
totall
deprivation
may
be
the
greater
evil
.
That
which
is
made
better
then
formerly
it
was
,
must
be
bettered
by
adding
some
perfection
thereunto
which
formerly
it
wanted
,
or
by
taking
some
imperfection
from
it
,
wherewith
formerly
it
was
incumbred
;
and
in
both
changes
the
subject
must
remain
:
Now
Annihilation
or
Not-being
bringeth
no
perfection
to
any
man
nor
taketh
any
imperfection
from
him
,
but
it
taketh
him
quite
away
from
being
the
subject
either
of
good
or
evil
:
and
therefore
it
cannot
give
a
true
denomination
of
being
better
or
worse
.
As
for
the
rule
,
Melius
est
esse
quàm
non
esse
;
it
is
most
certainly
and
universally
true
.
For
otherwise
God
would
never
from
Non-esse
or
out
of
nothing
have
produced
all
things
which
are
into
that
Being
or
esse
which
they
have
neither
would
he
preserve
the
esse
of
men
damned
.
Yet
we
confesse
withall
,
that
this
or
that
particular
person
may
be
through
his
own
default
under
so
many
evils
contrary
to
his
Well-being
,
that
he
may
fansie
a
Not-being
more
eligible
for
him
then
that
lamentable
and
wofull
Being
wherein
he
subsisteth
.
I
call
this
a
fantasticall
rather
then
a
reall
and
true
election
:
For
if
such
a
man
should
be
asked
,
What
is
it
which
you
have
preferred
in
your
choice
?
he
must
answer
,
Nothing
.
[
](A81961-e22590-b)c
c
Aug.
De
lib.
arb.
l.
3.
c.
8.
Nam
qui
eligit
non
esse
,
profectò
se
nihil
eligere
,
etiamsi
hoc
nolit
respondere
,
convincitur
.
Not-being
therefore
is
but
out
of
a
mere
deceived
fansie
of
the
man
in
torment
conceived
to
be
it
which
he
preferreth
before
Being
:
whereas
in
deed
and
truth
it
is
(
as
Augustine
speaketh
)
[
](A81961-e22630-b)d
d
Ibid.
naturale
desiderium
quietis
,
which
is
the
desirable
object
the
will
of
a
damned
man
longeth
for
,
and
not
the
state
omnimodae
defectionis
,
or
annihilationis
.
Now
he
that
desireth
his
ease
or
quiet
,
doth
not
aim
at
a
Not-being
,
but
at
a
Not-being-tormented
.
[
](A81961-e22670-b)e
e
Ibid.
Nam
quod
quietum
est
,
non
est
nihil
;
imò
magìs
est
quàm
id
quod
inquietum
est
.
Though
we
hold
it
an
abusive
comparison
to
say
,
Judas
is
better
when
he
hath
no
being
,
then
when
he
hath
an
ill
being
;
yet
because
evils
are
measured
by
the
degrees
of
the
opposite
good
things
whereof
they
deprive
men
,
and
supernaturall
good
things
,
such
as
are
the
fruition
of
God
and
heavenly
joyes
,
are
infinitely
better
then
the
fruition
of
naturall
Being
;
we
must
needs
judge
the
privation
of
supernaturall
well-being
,
which
consisteth
in
being
eternally
banished
from
the
beatificall
presence
of
God
,
and
eternally
tortured
in
hell
,
to
be
a
greater
evil
then
the
losse
of
our
naturall
Being
.
If
therefore
God
should
put
it
to
the
choice
of
Judas
,
or
any
damned
man
,
and
say
,
Choose
whether
thou
wilt
have
me
abolish
thee
into
nothing
,
or
continue
thy
being
as
it
is
,
in
the
state
of
sinne
,
and
thy
person
as
it
is
,
in
the
state
of
enmitie
with
me
,
and
thy
body
and
soul
in
the
state
of
endlesse
torments
;
I
think
he
would
&
should
rather
choose
abolishment
,
annihilation
or
Not-being
,
then
continuance
of
being
so
hatefull
a
person
unto
God
,
and
so
sinfull
and
wofull
a
person
in
himself
.
And
this
is
it
,
and
all
which
may
be
inferred
from
the
words
of
S.
Hierome
,
or
of
our
Saviour
.
For
all
that
a
wise
and
patient
man
would
think
it
better
to
have
both
his
eyes
alwayes
aking
then
to
have
both
quite
put
out
.
If
the
comparison
of
better
and
worse
be
put
to
the
disordered
judgement
and
will
of
the
damned
person
,
who
looketh
onely
at
himself
,
no
doubt
but
he
will
judge
that
best
which
maketh
most
for
his
own
ease
:
But
if
better
and
worse
be
considered
with
respect
of
the
true
judgement
of
God
,
Judas
his
being
tormented
is
better
then
Judas
his
Not-being
.
And
if
Judas
himself
in
his
choice
of
Being
or
Not-being
had
a
well-ordered
will
,
his
Being
(
though
in
torment
)
would
seem
better
,
wherein
he
serveth
to
illustrate
the
glory
of
Gods
power
,
truth
and
justice
,
then
his
Not-being
,
wherein
he
can
be
usefull
or
serviceable
to
no
good
end
.
Not-being
cannot
be
the
scope
of
regulated
election
:
for
[
](A81961-e22780-b)f
f
Aug.
De
lib.
arbitr.
l.
3.
c.
8.
quod
quisque
rectè
eliget
appetendum
,
cùm
ad
id
pervenerit
,
necesse
est
melior
fiat
:
melior
autem
esse
non
poterit
,
qui
non
erit
.
Nemo
igitur
rectè
potest
eligere
ut
non
sit
.
It
is
therefore
onely
amor
inordinatus
proprii
boni
,
which
maketh
a
damned
person
preferre
Not-being
before
being
in
pains
and
eternall
torments
.
Whatsoever
be
determined
concerning
the
problematicall
question
it self
;
I
willingly
grant
,
that
God
had
never
such
an
absolute
antecedent
intent
of
damning
millions
of
innocent
men
as
this
authour
chargeth
the
Supralapsarians
withall
.
And
I
further
adde
,
That
those
who
imagine
the
decrees
of
Predestination
and
Reprobation
to
be
secundùm
nostrum
modum
intelligendi
before
the
decree
of
permitting
,
and
consequently
before
the
absolute
prevision
of
mans
sinne
,
do
easily
clear
themselves
from
this
accusation
,
as
hath
been
already
shown
.
Paulus
Ferius
hath
these
words
tending
to
this
purpose
,
[
](A81961-e22870-b)g
g
Schol.
orth.
cap.
28.
p.
48.
Voluit
quidem
Deus
non
beatificare
Judam
,
sine
ullo
respectu
peccati
;
tamen
non
habuit
voluntatem
infligendi
poenam
,
nisi
propter
peccata
,
quae
in
eo
praevidit
.
And
he
sheweth
there
,
that
many
School-men
have
imbraced
this
opinion
.
He
who
in
regard
of
Gods
eternall
and
absolute
decree
of
electing
whom
he
pleaseth
,
and
not-electing
whom
he
pleaseth
to
passe-by
,
shall
term
God
a
devourer
of
those
souls
whom
he
permitteth
to
fall
into
eternall
misery
through
their
own
default
,
neither
speaketh
nor
thinketh
so
reverently
of
God
as
he
should
.
God
delighteth
not
in
the
slaughter
of
any
man
;
but
God
willeth
the
just
punishment
of
many
men
.
God
is
willing
to
save
all
men
,
if
they
repent
and
believe
.
And
God
hath
an
absolute
will
of
working
repentance
and
faith
in
some
men
,
and
so
of
working
their
salvation
.
Were
God
thus
desirous
to
save
all
men
,
he
were
not
absolutely
happy
,
for
he
wanteth
part
of
his
happinesse
that
wanteth
his
desires
.
Too
much
pains
hath
been
taken
to
prove
a
conclusion
,
which
those
who
hold
absolute
Predestination
and
negative
Reprobation
may
as
safely
grant
as
those
who
hold
conditionall
upon
the
foreseen
good
and
bad
acts
of
men
;
which
Prosper
himself
opposed
as
a
Semipelagian
errour
,
and
our
Church
hath
alwayes
rejected
.
Treatise
.
SECONDLY
,
this
opinion
(
A
)
chargeth
God
with
mens
Sinnes
on
earth
;
and
maketh
him
the
Authour
,
not
of
the
first
sinne
onely
that
entred
by
Adam
into
the
world
,
but
of
all
other
sinnes
that
have
been
,
are
or
shall
be
committed
to
the
worlds
end
:
No
murders
,
robberies
,
rapes
,
adulteries
,
insurrections
,
treasons
,
blasphemies
,
heresies
,
persecutions
,
or
any
other
abominations
whatsoever
,
fall
out
at
any
time
or
in
any
place
,
but
they
are
the
necessary
productions
of
Gods
almighty
decree
.
The
Scriptures
,
I
am
sure
,
teach
us
another
lesson
.
Thou
art
not
a
God
(
saith
David
)
that
hath
pleasure
in
wickednesse
.
Psal.
5.4
.
And
the
Prophet
Esay
telleth
the
people
that
when
they
did
evil
in
the
sight
of
the
Lord
,
Esay
66.4
.
they
did
choose
the
things
which
he
would
not
.
Jam.
1.13
,
14.
Let
no
man
say
when
be
is
tempted
,
I
am
tempted
of
God
:
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
man
:
But
every
man
is
tempted
when
he
is
drawn
away
with
his
own
concupiscence
.
And
S.
John
having
referred
all
the
sinnes
of
the
world
to
three
heads
,
the
lust
of
the
flesh
,
the
lust
of
the
●yes
,
and
the
pride
of
life
,
telleth
us
that
they
are
not
of
the
Father
,
but
of
the
world
.
To
which
speeches
let
me
adde
the
speech
of
Siracides
,
though
not
of
the
same
authoritie
;
Say
not
thou
,
It
is
through
the
Lord
that
I
fell
away
:
for
thou
oughtest
not
to
do
the
things
that
he
hateth
.
Say
not
thou
,
He
hath
caused
me
to
erre
:
Ecclus
15.12
.
for
he
hath
no
need
of
the
sinfull
man
.
Pious
Antiquitie
hath
constantly
said
the
same
,
and
pressed
it
with
sundry
reasons
:
Some
of
which
are
these
that
follow
.
If
God
be
the
authour
of
sinne
,
then
1
He
(
B
)
is
worse
then
the
devil
,
because
the
devil
doth
onely
tempt
and
perswade
to
sinne
,
and
his
action
may
be
resisted
:
but
God
(
by
this
opinion
)
doth
will
and
procure
it
by
a
powerfull
and
effectuall
decree
,
which
cannot
be
resisted
.
This
is
Prospers
argument
;
[
](A81961-e23200-b)a
a
Prosper
resp
.
ad
obj.
11.
Vincent
.
Who
to
some
objecting
that
by
S.
Augustines
doctrine
,
when
Fathers
defile
their
own
daughters
,
and
mothers
their
own
sonn●s
,
servants
murder
their
masters
,
and
m●n
commit
any
horrible
villanies
,
it
cometh
to
passe
,
because
God
hath
so
decreed
;
answereth
,
that
if
this
were
laid
to
the
devils
charge
,
he
might
in
some
sort
clear
himself
of
the
imputation
;
[
](A81961-e23250-b)b
b
Quia
etsi
delectatus
est
furore
peccantium
,
probaret
tamen
se
non
intulisse
vim
criminum
.
because
though
he
be
delighted
with
mens
sinnes
,
yet
he
doth
not
,
he
cannot
compell
them
to
sinne
:
[
](A81961-e23270-b)c
c
Quâ
ergò
insipientiâ
,
quâve
dementiâ
definitur
,
ad
Dei
reserendum
esse
consilium
,
quod
nec
diabolo
in
totum
asscribi
potest
,
qui
in
peccantium
flagitiis
ille
cebrarum
adjutor
,
non
voluntatum
credendus
est
esse
generator
?
What
a
madnesse
therefore
is
it
to
impute
that
to
God
which
cannot
justly
be
fathered
upon
the
devil
?
2
He
cannot
be
a
punisher
of
sinne
:
For
none
(
C
)
can
justly
punish
those
offenses
of
which
they
are
the
authours
.
This
is
Prospers
argument
too
;
[
](A81961-e23310-b)d
d
Prosp.
resp
ad
object
.
4.
Vincent
.
Insanum
omnino
&
contra
rationem
est
,
dicere
,
damnatorem
diaboli
&
ejus
famulorum
velle
ut
diabolo
serviatur
.
It
is
against
reason
to
say
,
that
he
which
is
the
damner
of
the
devil
,
would
have
any
man
to
be
the
devils
servant
.
This
reason
Fulgentius
useth
likewise
;
[
](A81961-e23350-b)e
e
Fulgent
.
lib.
1.
ad
Monim
.
c.
19.
Illius
rei
Deus
ultor
est
,
cujus
autor
non
est
,
God
is
the
avenger
of
that
of
which
he
is
not
the
authour
.
Tertullian
also
before
them
hath
said
,
[
](A81961-e23390-b)f
f
Tert.
l.
2.
cont.
M●rcion
.
c.
9.
Nec
idem
habendus
est
delicti
autor
,
qui
invenitur
interdictor
&
condemnator
.
He
is
not
to
be
accounted
the
authour
of
sinne
,
who
is
the
forbidder
,
yea
and
the
condemner
of
it
.
3
He
cannot
be
God
;
because
he
should
not
be
just
,
nor
holy
,
nor
the
Judge
of
the
world
,
all
properties
essentiall
to
God
.
And
this
is
S.
Basils
reason
,
who
hath
written
a
whole
Homilie
against
this
wicked
assertion
:
[
](A81961-e23440-b)g
g
Basil
.
homil
.
quòd
Deus
non
est
,
&c.
Tan●undem
est
Deum
asserere
esse
autorem
peccati
,
&
negare
esse
Deum
.
It
is
all
one
,
saith
he
,
to
say
that
God
is
the
authour
of
sinne
,
and
to
say
he
is
not
God
.
Upon
these
and
the
like
considerations
I
may
well
conclude
,
That
the
opinion
which
chargeth
the
holy
God
with
the
sinnes
of
men
,
is
neither
good
nor
true
.
But
this
opinion
doth
so
.
For
albeit
the
writers
that
have
defended
it
(
Piscator
and
a
few
more
of
the
blunter
sort
excepted
)
have
never
said
directly
and
in
terminis
,
That
God
is
the
cause
of
sinne
;
yet
have
they
delivered
those
things
from
which
it
must
needs
follow
by
necessary
consequence
,
that
he
is
so
.
For
they
(
D
)
say
,
1
That
as
the
decree
of
Reprobation
is
absolute
,
so
it
is
inevitable
:
Those
poore
souls
which
lie
under
it
,
must
of
necessitie
be
damned
.
[
](A81961-e23530-b)h
h
Marlor
.
Comm.
in
Joh.
15.
v.
2.
Stat
igitur
firma
sententia
,
Quēcunque
Deus
ante
conditum
orbem
elegerit
,
eum
non
posse
perire
;
quem
verò
rejecerit
,
eum
non
posse
salvari
,
etsi
omnia
sanctorum
opera
fecerit
:
usque
adeò
i●retractabilis
est
sententia
.
It
is
(
saith
Marlorate
)
a
firm
and
stable
truth
,
That
the
man
whom
God
in
his
eternall
counsel
hath
rejected
,
though
he
do
all
the
good
works
of
the
Saints
,
cannot
possibly
be
saved
.
2
That
without
(
F
)
sinne
this
decree
of
Reprobation
cannot
be
justly
executed
.
[
](A81961-e23600-b)i
i
Piscat
.
l.
cont
.
Schafm
.
pag.
29.
thes.
27.
Deus
hoc
consilio
condidit
homines
,
ut
re
ipsâ
laberentur
:
quippe
cùm
nisi
hâc
ratione
pervenire
non
potuerit
ad
fines
illos
suos
principales
.
God
(
saith
Piscator
)
did
create
men
for
this
very
purpose
,
that
they
might
indeed
fall
:
for
otherwise
he
could
not
have
atteined
those
his
principall
ends
.
He
meaneth
the
manifestation
of
his
justice
in
the
damnation
of
Reprobates
,
and
of
his
mercie
in
the
salvation
of
the
Elect.
Maccovius
also
saith
the
same
:
[
](A81961-e23650-b)k
k
Macc.
disp
.
17.
p.
11.
Locus
misericordiae
&
justitiae
manifestandae
nullus
fuisset
futurus
,
si
peccatum
non
exstitisset
.
If
sinne
had
not
been
,
the
manifestation
of
justice
and
mercie
(
which
is
as
much
to
say
,
as
the
damnation
of
Reprobates
)
had
never
been
.
3
That
therefore
God
decreed
that
Reprobates
should
unavoidably
(
F
)
sinne
,
and
sinne
unto
death
,
that
his
eternall
ordinance
might
be
executed
and
they
damned
:
[
](A81961-e23720-b)l
l
Zanch.
lib.
5.
De
nat.
Dei
,
c.
2.
De
praedest
.
part
.
4.
Resp.
ad
postr
.
arg.
prope
finem
.
Damus
reprobos
necessitate
peccandi
,
eóque
&
pereundi
,
ex
hac
Dei
ordinatione
constringi
,
atque
ità
constringi
ut
nequeant
non
peccare
atque
perire
.
We
grant
(
saith
Zanchius
)
that
reprobates
are
held
so
fast
under
Gods
almighty
decree
,
that
they
cannot
but
sinne
and
perish
.
A
little
after
he
saith
,
[
](A81961-e23790-b)m
m
Non
dubitamus
itaque
confiteri
,
ex
immutabili
reprobatione
necessitatem
peccandi
,
&
quidem
sine
resipiscentia
ad
mortem
usque
peccandi
,
eóque
&
poenas
aeternas
dandi
,
reprobis
incumbere
.
We
doubt
not
therefore
to
confesse
,
that
there
lieth
upon
Reprobates
,
by
the
power
of
their
unchangeable
reprobation
,
a
necessitie
of
sinning
,
yea
of
sinning
unto
death
without
repentance
,
and
consequently
of
perishing
everlastingly
.
Calvine
also
saith
that
Reprobates
obey
not
the
word
of
God
,
partly
through
the
wickednesse
of
their
own
hearts
,
and
partly
because
[
](A81961-e23810-b)n
n
Calv.
l.
3.
Instit.
cap.
24.
Sect.
14.
Inscrutabili
Dei
judicio
suscitati
sunt
ad
gloriam
ejus
suâ
damnatione
illustrandam
.
th●y
are
raised
up
by
the
unsearchable
judgement
of
God
to
illustrate
his
glory
by
their
damnation
.
I
will
end
this
with
that
speech
of
Piscator
;
[
](A81961-e23860-b)o
o
Pisc
.
Resp.
ad
Dupl
.
Vorst
.
part
.
1.
pag.
220.
Reprobi
ad
utrumque
hoc
malum
à
Deo
praecisè
destinati
sunt
,
ut
in
aeternum
puniantur
,
&
necessariò
peccent
,
&
quidem
ideo
peccent
quò
justè
puniri
possint
.
Reprobates
are
precisely
appointed
to
this
double
evil
,
to
be
punished
ever
lastingly
,
and
to
sinne
,
and
therefore
to
sinne
that
they
might
be
justly
punished
.
4
That
as
he
hath
immutably
(
G
)
decreed
that
Reprobates
shall
live
and
die
in
sinne
,
so
he
procureth
their
sinnes
in
due
time
by
his
Almighty
hand
,
partly
by
withdrawing
from
them
grace
necessary
for
the
avoiding
of
sinne
,
and
partly
by
moving
and
enclining
them
by
his
irresistible
and
secret
workings
on
their
hearts
to
sinfull
actions
.
[
](A81961-e23920-b)p
p
Calv.
Instit.
l.
1.
c.
17.
Sect.
11.
Calvine
saith
,
that
devils
and
reprobate
men
are
not
onely
held
fast
in
Gods
fetters
,
so
as
they
cannot
do
what
they
would
,
but
are
also
urged
and
forced
by
Gods
bridle
ad
obsequia
praestanda
,
to
do
as
he
would
have
them
.
And
in
the
next
chapter
these
are
his
words
,
[
](A81961-e23970-b)q
q
Ibid.
cap.
18.
Sect.
1.
Quòd
nihil
efficiant
homines
nisi
arcano
Dei
nutu
,
nec
quicquam
deliberando
agitent
nisi
quod
ipse
jam
apud
se
decreverit
,
&
arcanâ
suâ
directione
constituat
,
innumeris
&
claris
testimoniis
probatur
.
That
men
have
nothing
in
agitation
,
that
they
bring
nothing
into
action
,
but
what
God
by
his
secret
direction
hath
ordered
,
is
apparent
by
many
and
clear
testimonies
.
In
the
Section
following
he
saith
,
[
](A81961-e24010-b)r
r
Ib.
Sect.
2.
Et
certè
nisi
intus
operaretur
in
mentibus
hominum
,
non
rectè
dictum
esset
,
auferre
labium
à
veracibus
,
&
à
senibus
prudentiam
,
&c.
And
surely
unlesse
God
did
work
inwardly
in
the
minds
of
men
,
it
would
not
be
rightly
said
,
that
he
taketh
away
wisdome
from
the
wise
,
&c.
In
those
two
chapters
that
which
he
mainly
driveth
at
,
is
to
shew
,
that
God
doth
not
onely
behave
himself
privatively
in
procuring
the
sins
of
men
,
but
doth
also
put
forth
powerfull
and
positive
acts
in
the
bringing
of
them
to
passe
.
And
in
his
second
Book
and
fourth
chapter
after
he
had
said
,
that
God
may
be
said
to
harden
men
by
forsaking
them
,
he
putteth
in
another
way
by
which
God
hardeneth
men
,
and
that
(
he
saith
)
cometh
a
great
deal
nearer
to
the
proprietie
of
the
Scripture-phrases
,
namely
,
by
stirring
up
their
wills
:
[
](A81961-e24040-b)s
s
Instit.
l.
2.
c.
4.
sect.
3.
Ad
exsequenda
sua
judicia
per
ministrum
itae
suae
Satanam
,
&
consilia
eorum
destinat
quò
visum
est
,
&
voluntates
excitat
,
&
conatus
firmat
.
God
doth
not
onely
harden
men
by
leaving
them
to
themselves
,
but
by
appointing
their
counsels
,
ordering
their
deliberations
,
stirring
up
their
wills
,
confirming
their
purposes
and
indeavours
by
the
minister
of
his
anger
,
Satan
.
And
this
he
proveth
by
the
work
of
God
on
Sihon
king
of
the
Amorites
,
Deut.
2.30
.
and
then
insinuateth
the
end
too
why
God
thus
hardeneth
men
in
their
wicked
courses
,
which
is
,
That
he
might
destroy
them
;
[
](A81961-e24100-b)t
t
Quia
perditum
Deus
volebat
,
obstinatio
cordis
Divina
fuit
ad
ruinam
praeparatio
.
Because
God
intended
his
ruine
,
he
prepared
him
for
it
by
his
●nduration
.
The
summe
of
all
these
propositions
is
this
;
God
who
from
all
eternitie
appointed
many
miserable
men
to
endlesse
and
unavoidable
torments
,
decreed
for
the
bringing-about
of
their
intended
ruine
,
that
they
should
without
remedie
live
and
die
in
a
state
of
sinne
:
and
what
he
thus
decreed
from
everlasting
,
he
doth
most
powerfully
effect
in
time
,
so
governing
,
over-ruling
,
and
working
upon
the
wills
of
those
reprobates
,
that
they
have
no
libertie
or
abilitie
at
all
in
the
issue
of
avoiding
their
sinnes
,
but
must
of
necessitie
commit
them
.
Thus
they
teach
:
And
therefore
by
just
consequence
they
make
God
the
authour
of
sinne
;
as
it
will
plainly
appear
by
these
following
considerations
.
I.
It
is
ordinary
to
impute
sinne
to
those
who
have
not
so
great
a
hand
(
H
)
in
the
production
of
it
as
hath
the
Almightie
by
the
grounds
of
this
opinion
.
For
,
1.
The
devil
is
called
a
father
of
lies
,
John
8.44
.
and
by
the
like
reason
,
of
all
other
sinnes
;
and
therefore
he
that
committeth
sinne
,
is
said
to
be
of
the
devil
,
and
to
be
a
child
of
the
devil
,
1.
John
3.8
,
10.
and
sinne
is
called
a
work
of
the
devil
,
which
the
sonne
of
God
appeareth
to
loose
vers.
8.
And
why
is
the
devil
so
called
,
but
because
he
doth
egge
and
allure
men
by
inward
suggestions
and
outward
temptations
to
fall
into
sinne
?
This
is
all
he
doth
or
can
do
.
But
God
doth
much
more
,
if
he
necessitate
and
by
his
decree
first
,
and
next
by
his
powerfull
and
secret
working
in
the
souls
of
men
,
determine
their
wills
irresistibly
to
sinne
.
For
to
determine
,
is
infinitely
more
then
barely
to
perswade
;
for
as
much
as
sinne
must
needs
follow
the
determination
,
but
not
the
perswasion
of
the
will
.
God
is
therefore
a
truer
cause
of
sinne
(
by
this
doctrine
)
then
the
devil
.
2.
Wicked
men
are
esteemed
authours
of
their
own
offenses
,
because
they
plot
,
purpose
,
choose
and
commit
them
,
and
are
immediate
agents
in
the
acting
of
them
.
But
God
(
by
this
opinion
)
doth
more
:
For
he
(
I
)
over-ruleth
the
projects
and
purposes
of
wicked
men
,
and
by
an
uncontrollable
motion
proceeding
from
an
immutable
decree
,
carrieth
all
their
deliberations
,
resolutions
,
choises
and
actions
precisely
that
very
way
;
so
as
they
cannot
choose
but
do
as
they
do
,
whatsoever
they
may
think
to
the
contrary
.
They
have
indeed
potentiam
in
se
liberam
,
a
power
in
it self
free
,
to
choose
what
they
refuse
,
or
to
refuse
what
they
choose
,
to
determine
themselves
this
way
or
that
way
as
liketh
them
best
:
but
they
have
not
liberum
usum
,
a
free
use
of
this
their
power
.
God
doth
determine
their
will
before
it
hath
determined
it self
;
and
maketh
them
do
those
onely
actions
which
his
omnipotent
will
hath
determined
,
and
not
which
their
wills
out
of
any
absolute
dominion
over
their
own
actions
have
prescribed
.
More
rightly
therefore
may
God
be
called
the
authour
of
all
those
offenses
:
for
[
](A81961-e24250-b)u
u
Opera
magìs
pertinent
ad
imperantem
quàm
ad
exsequ●ntem
.
deeds
whether
good
or
bad
,
are
owned
more
truly
by
him
that
over-ruleth
them
,
then
by
the
servile
instruments
that
onely
execute
and
do
them
.
3.
Wicked
counsellers
(
K
)
and
they
who
allure
and
advise
men
to
sinne
,
are
accounted
by
God
and
men
to
be
the
causes
of
those
sinnes
to
which
they
are
the
perswaders
,
and
have
been
punished
for
those
misdeeds
which
others
through
their
instigations
have
committed
.
J●z●bel
Ahabs
wife
was
reputed
and
punished
as
the
murderer
of
Naboth
,
because
she
counselled
and
contrived
the
doing
of
it
,
as
we
may
see
1.
Kings
21.23
,
25.
But
wh●t
is
Counselling
to
Inforcing
?
Evil
counsels
may
be
refused
;
but
an
Almightie
power
cannot
be
resisted
.
God
therefore
that
useth
this
(
according
to
their
doctrine
)
in
the
production
of
sinnes
,
is
much
more
an
authour
of
them
then
he
that
onely
useth
the
other
.
II.
If
we
could
find
out
a
King
(
L
)
that
should
so
carry
himself
in
procuring
the
ruine
&
the
offenses
of
any
subject
as
(
by
this
opinion
)
God
doth
in
the
effecting
of
the
damnation
and
transgressions
of
reprobates
,
we
would
all
charge
him
with
the
ruine
and
sinnes
of
those
his
subjects
.
[
](A81961-e24300-b)w
w
Molin
.
Anat.
c.
12.
De
praedest
.
p.
73.
Quis
non
regem
abominetur
sic
loquentem
.
Who
would
not
abhorre
(
saith
Moulin
)
a
King
speaking
thus
,
[
](A81961-e24350-b)x
x
Ego
hunc
hominem
addico
suspendio
;
sed
ut
justè
suspendatur
,
volo
patret
homicidium
vel
peculatum
.
I
will
have
this
man
hanged
;
and
that
I
may
hang
him
justly
,
I
will
have
him
murder
or
steal
?
This
King
(
saith
he
)
should
not
onely
make
an
innocent
man
miserable
,
sed
&
sceleratum
,
but
wicked
too
;
and
should
punish
him
for
that
offense
,
cujus
ipse
causa
est
,
of
which
himself
is
the
cause
.
It
is
a
clear
case
.
[
](A81961-e24390-b)y
y
Sueton.
vit.
Tib.
cap.
61.
Tiberius
(
as
Suetonius
reporteth
)
having
a
purpose
to
put
certain
virgins
to
death
,
because
it
was
not
lawfull
among
the
Romanes
to
strangle
virgins
,
caused
them
all
to
be
defloured
by
the
hangman
,
that
so
they
might
be
strangled
.
Who
will
not
say
that
Tiberius
was
the
principall
authour
of
the
deflouring
of
those
maids
?
In
like
manner
(
say
the
Supralapsarians
)
God
hath
a
purpose
of
putting
great
store
of
men
to
the
second
death
;
but
because
it
is
not
lawfull
for
him
by
reason
of
his
justice
to
put
to
death
men
innocent
and
without
blame
,
he
hath
decreed
that
the
devil
shall
deflour
them
,
that
afterward
he
may
damne
them
.
It
followeth
therefore
,
that
God
is
the
main
cause
of
those
their
sinnes
.
III.
That
God
(
M
)
is
the
Authour
of
mens
salvation
and
conversion
,
all
sides
grant
:
and
yet
he
doth
no
more
in
the
procuring
of
them
,
then
these
men
report
him
to
do
in
the
Reprobates
impenitency
and
damnation
.
The
salvation
and
conversion
of
the
Elect
(
say
they
)
he
hath
absolutely
and
antecedently
,
without
the
foresight
of
any
deservings
of
theirs
,
resolved
upon
,
and
by
irresistible
means
in
their
severall
generations
draweth
them
to
believe
,
repent
and
endure
to
the
end
,
that
so
they
might
be
saved
,
and
his
absolute
decree
accomplished
.
On
the
other
side
,
the
damnation
,
the
sinnes
and
the
finall
impenitency
of
Reprobates
,
he
hath
of
his
alone
will
and
pleasure
peremptorily
decreed
;
that
his
decree
he
executeth
in
time
,
drawing
them
on
by
his
unconquerable
power
and
providence
from
sinne
to
sinne
,
till
they
have
made
up
the
measure
,
and
in
the
end
have
inflicted
on
them
that
eternal
vengeance
which
he
had
provided
for
them
.
What
difference
is
here
in
the
course
which
God
taketh
for
the
conversion
and
salvation
of
the
Elect
,
and
the
obduration
and
damnation
of
Reprobates
?
And
therefore
what
hindreth
but
that
God
(
by
their
grounds
)
may
as
truly
be
styled
the
prime
cause
and
authour
of
the
sinnes
of
the
one
as
of
the
conversion
of
the
other
?
The
Fathers
(
N
)
thought
it
a
plain
case
:
and
therefore
they
did
generally
make
sinne
an
object
of
prescience
,
not
Predestination
,
and
bent
the
most
of
those
arguments
by
which
they
refuted
this
soul
assertion
,
against
an
absolute
,
irresistible
and
necessitating
decree
,
as
I
could
easily
shew
,
but
that
I
fear
to
be
overlong
.
Onely
I
will
cite
some
few
of
those
authours
words
,
whom
the
learned
and
reverend
Bishop
hath
alledged
in
favour
and
for
the
defense
of
the
Predestinarians
and
the
mainteiners
of
Gotteschalks
opinion
.
The
Church
of
Lyons
in
their
answer
to
the
positions
of
Johannes
Scotus
which
he
framed
against
Gotteschalk
,
hath
these
words
,
[
](A81961-e24530-b)z
z
Bishop
Vsher
his
hist.
of
Gottesc
.
pag.
138.
Qui
vim
&
necessitatem
peccandi
Deum
intulisse
homini
vel
inferre
dicit
,
manifestè
&
horribiliter
in
Deum
blasphemat
,
quem
ad
peccata
compellendo
utiqu●
autorem
peccati
esse
confirmat
.
Whosoever
saith
,
that
God
hath
laid
a
constraint
or
a
necessitie
of
sinning
upon
any
man
,
he
doth
manifestly
and
fearfully
blaspheme
God
,
in
as
much
as
he
maketh
him
by
affirming
that
of
him
,
to
be
the
very
authour
of
sinne
.
Remigius
Archbishop
of
that
Church
,
explaining
his
Churches
opinion
in
the
point
of
Prescience
and
Predestination
in
seaven
severall
rules
;
in
the
fifth
of
those
rules
he
hath
these
words
to
the
same
purpose
.
God
(
saith
he
)
by
his
Prescience
and
Predestination
hath
laid
a
necessitie
of
being
wicked
upon
no
man
,
[
](A81961-e24570-b)a
a
Id.
ib.
p.
173
Hoc
enim
si
fecisset
,
ipse
utique
esset
autor
malorum
,
&c.
For
if
he
had
done
this
,
he
should
have
been
the
authour
of
sinnes
.
And
thus
(
in
my
judgement
)
doth
it
plainly
appear
that
by
absolute
Reprobation
,
as
it
is
taught
the
upper
way
,
God
is
made
to
be
the
true
cause
of
mens
sinnes
.
Many
distinctions
are
brought
to
free
the
(
O
)
Supralapsarian
way
from
this
crimination
:
all
which
(
me
think
)
are
no
better
then
mere
delusions
of
the
simple
and
inconsiderate
,
and
give
no
true
satisfaction
to
the
understanding
.
I.
There
is
(
say
they
)
a
twofold
decree
:
1.
an
Operative
,
Distinct
.
1
by
which
God
positively
and
efficaciously
worketh
a
thing
;
2.
a
Permissive
,
by
which
he
decreeth
onely
to
let
it
come
to
passe
.
If
God
should
work
sinne
by
an
operative
decree
,
then
he
should
be
the
authour
of
sinne
;
but
not
if
he
decree
by
a
permissive
decree
to
let
it
come
to
passe
.
And
this
onely
they
say
they
maintein
.
1.
It
is
true
that
God
hath
decreed
to
suffer
sinne
:
Answ.
For
otherwise
there
would
be
none
.
Who
can
bring
forth
that
which
God
will
absolutely
hinder
?
He
suffered
Adam
to
sinne
,
leaving
him
in
the
hand
of
his
own
counsel
,
Ecclus
15.13
.
He
suffered
the
nations
in
times
past
to
walk
in
their
own
wayes
,
Acts
14.16
.
And
dayly
doth
he
suffer
both
good
and
bad
to
fall
into
many
sinnes
.
And
this
he
doth
,
not
because
he
standeth
in
need
of
sinne
for
the
setting
forth
of
his
glory
;
for
he
hath
no
need
of
the
sinnefull
man
,
Ecclus
15.
but
partly
,
because
he
is
summus
provisor
,
supreme
moderatour
of
the
world
,
and
knoweth
how
to
use
that
well
which
is
ill
done
,
and
to
bring
good
out
of
evil
;
and
especially
for
that
reason
which
Tertullian
presseth
,
namely
,
Tertull.
l.
1.
contr.
Marcion
.
Because
man
is
made
by
Gods
own
gracious
constitution
a
free
creature
,
undetermined
in
his
actions
till
he
determine
himself
,
and
therefore
may
not
be
hindered
from
sinning
by
omnipotency
,
because
God
useth
not
to
repeal
his
own
ordinances
.
2.
It
is
true
also
,
that
a
permissive
decree
is
no
cause
●f
sinne
,
because
it
is
merely
extrinsecall
to
the
sinner
,
and
hath
no
influence
at
all
upon
the
sinne
:
it
is
an
antecedent
onely
,
and
such
a
one
too
,
as
being
put
,
sinne
followeth
not
of
necessitie
.
And
therefore
it
is
fitly
(
P
)
contradistinguished
to
an
operative
decree
.
And
if
that
side
would
in
good
earnest
impute
no
more
in
sinnefull
events
to
the
Divine
power
then
the
word
Permission
importeth
,
their
main
conclusion
would
fall
,
and
the
controversie
between
us
end
.
But
,
1.
Many
of
them
reject
this
distinction
utterly
,
and
will
have
God
to
decree
sinne
efficaciter
,
with
an
energeticall
and
working
will
.
Colloq.
Mompel
.
2.
per
pag.
177.
Witnesse
that
discourse
of
Beza
,
wherein
he
averreth
and
laboureth
to
prove
,
that
God
doth
not
onely
permit
sinne
,
but
will
it
also
:
And
witnesse
Calvine
too
,
who
hath
a
whole
Section
against
it
,
calling
it
a
carnall
distinction
,
invented
by
the
flesh
,
and
effugium
,
a
mere
evasion
to
shift
off
this
seeming
absurditie
,
Calv.
Instit.
l.
4.
c.
18.
Sect.
1
,
&
2.
That
that
man
is
made
blind
volente
&
jubente
Deo
,
by
Gods
will
and
commandment
,
who
must
shortly
after
be
punished
for
his
blindnesse
.
He
calleth
it
also
sigmentum
,
a
fiction
,
and
saith
they
do
ineptire
,
play
the
fools
,
that
use
it
.
By
many
reasons
also
doth
he
indeavour
to
lay
open
the
weaknesse
of
it
,
taxing
those
who
understand
such
Scriptures
as
speak
of
Gods
smiting
men
with
a
spirit
of
slumber
and
giddinesse
,
of
blinding
their
minds
,
infatuating
and
hardening
their
hearts
,
&c.
of
a
permission
and
suffering
of
men
to
be
blinded
and
hardened
.
[
](A81961-e25000-b)b
b
Idem
,
ibid.
l.
2.
c.
4.
Sect.
3.
Nimis
frivola
est
ista
solutio
,
saith
he
,
This
is
too
frivolous
a
glosse
.
In
another
place
he
blameth
those
that
referre
sinne
to
Gods
prescience
onely
,
calling
their
speeches
argutiae
,
tricks
and
quirks
which
Scripture
will
not
bear
;
and
those
likewise
that
ascribe
it
to
Gods
permission
:
and
saith
,
[
](A81961-e25060-b)c
c
Similiter
quod
de
permissione
afferunt
,
dilutius
est
quàm
ut
subsistat
.
What
they
bring
touching
the
Divine
permission
in
this
businesse
,
will
not
hold
water
.
2.
They
(
Q
)
that
admit
the
word
Permissive
do
willingly
mistake
it
,
and
while
(
to
keep
off
this
blow
)
they
use
the
word
,
they
corrupt
the
meaning
.
For
1.
Permission
is
an
act
of
Gods
consequent
and
judiciary
will
,
by
which
he
punisheth
men
for
abusing
their
freedome
,
and
committing
such
sinnes
day
by
day
as
they
might
have
avoyded
,
and
to
which
he
proceedeth
lento
gradu
,
slowly
and
unwillingly
,
as
we
may
see
Psalm
.
81.11
,
12.
Israel
would
none
of
me
:
so
I
gave
them
up
,
&c.
Ezek.
18.39
.
Go
and
serve
every
one
his
idole
,
seeing
ye
will
not
obey
me
,
&c.
Rom.
1.21
,
24.
Because
when
they
knew
God
,
they
glorified
him
not
as
God
:
therefore
God
gave
them
up
to
their
hearts
lust
,
to
vile
affections
,
and
to
a
reprobate
mind
.
Revel.
22.11
.
He
which
is
unjust
,
let
him
be
unjust
still
.
In
these
places
and
many
more
we
may
see
,
that
persons
left
to
themselves
are
sinners
onely
;
and
not
all
sinners
,
but
the
obstinate
and
wilfull
,
which
will
by
no
means
be
reclaimed
.
But
the
permission
which
they
mean
,
is
an
act
of
Gods
antecedent
will
,
exercised
about
innocent
men
,
lying
under
no
guilt
at
all
in
Gods
eternall
consideration
.
2.
Permission
,
(
R
)
about
whomsoever
it
is
exercised
,
obstinate
sinners
or
men
considered
without
sinne
,
is
no
more
then
a
not-hindring
of
them
from
falling
that
are
able
to
stand
,
and
supposeth
a
possibility
of
sinning
or
not-sinning
in
the
parties
permitted
:
But
with
them
it
is
a
withdrawing
or
withholding
of
grace
needfull
for
the
avoiding
of
sinne
,
and
so
includeth
an
absolute
necessitie
of
sinning
:
for
from
the
withdrawing
of
such
grace
sinne
must
needs
follow
,
as
the
fall
of
Dagons
house
followed
Samsons
plucking
away
the
pillars
that
were
necessarie
for
the
upholding
of
it
.
Maccovius
in
two
disputations
,
Maccov
.
Coll.
Theol.
disp.
9.
pag.
10.
expounding
this
word
Permission
,
circumscribeth
it
within
two
acts
:
the
first
of
which
,
is
a
subtraction
of
Divine
assistance
necessary
to
the
preventing
of
sinne
.
And
having
proved
it
by
two
arguments
,
that
none
may
think
he
is
alone
in
this
,
he
saith
,
that
he
is
compassed
about
with
a
cloud
of
witnesses
,
and
produceth
two
:
The
first
of
them
is
our
●everend
and
(
S
)
learned
Whitaker
,
some
of
whose
words
alledged
by
him
are
these
,
[
](A81961-e25250-b)d
d
Pag.
15.
Permissio
peccati
est
privatio
auxilii
Divini
,
quo
posito
peccatum
impediretur
.
Permission
of
sinne
,
is
a
privation
of
that
aid
,
which
being
present
,
sinne
would
have
been
hindred
.
The
second
is
Pareus
;
for
saying
that
[
](A81961-e25280-b)e
e
Subtracto
auxilio
Dei
homo
[
Adamus
]
istis
facultatibus
ad
standum
bene
uti
non
potuit
.
that
help
which
God
withdrew
from
Adam
,
being
withdrawn
,
Adam
could
not
so
use
his
endowments
as
to
persevere
.
And
this
doctrine
(
saith
he
)
is
defended
by
our
men
,
as
it
appeareth
out
of
Pareus
,
lib.
De
gratia
primi
hominis
,
cap.
4.
pag.
46.
Their
permission
therefore
of
sinne
being
a
subtraction
of
necessary
grace
,
is
equivalent
to
an
actuall
effectuall
procu●ing
and
working
of
it
;
(
For
causa
deficiens
in
necessariis
●st
efficiens
,
a
deficient
cause
in
things
necessary
is
truly
effici●nt
.
)
and
so
is
but
a
mere
fig-leaf
to
cover
the
foulnesse
of
●heir
opinion
.
II.
There
are
(
T
)
two
things
(
they
say
)
in
every
Distinct
.
2
●ll
act
:
1.
The
materiall
part
,
which
is
the
substance
of
the
●ction
;
2.
The
formall
part
,
which
is
the
evil
or
obliquity
of
it
.
God
is
the
authour
of
the
action
it self
,
but
not
of
the
obliquitie
and
evil
that
cleaveth
to
it
:
as
he
that
causeth
●
lame
horse
to
go
,
is
the
cause
of
his
going
,
but
not
of
his
lam●
going
.
And
therefore
it
followeth
not
from
their
opinion
That
God
is
the
authour
of
sinne
.
Answ.
1.
All
sinnes
receive
not
this
distinction
:
because
of
man●
sinnes
the
acts
themselves
are
sinfull
,
as
of
the
eating
of
th●
forbidden
fruit
,
and
Sauls
sparing
of
Agag
and
the
fat
beast
of
the
Amalekites
.
2.
It
is
(
V
)
not
true
,
that
they
make
the
decree
of
Go●
onely
of
actions
and
not
of
their
aberrations
:
for
they
mak●
it
to
be
the
cause
of
all
those
means
that
lead
to
damnation
and
therefore
of
sinfull
actions
as
sinfull
,
and
not
as
bare
act●ons
.
For
actions
deserve
damnation
not
as
actions
,
but
●
transgressions
of
Gods
law
.
3.
To
the
Simile
I
say
,
That
the
rider
or
master
that
sh●
resolve
first
to
flay
his
horse
or
knock
him
on
the
head
,
a●
then
to
make
him
lame
that
for
his
halting
he
may
kill
hi●
is
undoubtedly
the
cause
of
his
halting
:
and
so
if
God
det●●mine
to
cast
men
into
hell
,
and
then
to
bring
them
into
a
st●●
of
sinne
,
that
for
their
sinnes
he
may
bring
them
to
ruine
,
〈◊〉
cannot
conceive
him
to
be
lesse
then
the
authour
as
w●
of
their
sinnes
as
of
those
actions
to
which
they
do
insep●rably
adhere
,
and
that
out
of
Gods
intention
to
destr●●●
them
.
Distinct
.
3
III.
The
will
(
X
)
is
determined
to
an
object
two
way●
1.
By
compulsion
,
against
the
bent
and
inclination
of
it
;
2.
●
necessity
,
according
to
the
naturall
desire
and
liking
of
●
Gods
Predestination
(
say
they
)
determineth
the
will
to
sin●
this
last
way
,
but
not
the
first
.
It
forceth
no
man
to
do
th●
which
he
would
not
,
but
carrieth
him
towards
that
which
●
would
:
When
men
sinne
,
it
is
true
they
cannot
choose
;
and
is
as
true
they
will
not
choose
.
It
followeth
not
therefore
fro●
the
grounds
of
their
doctrine
,
That
Gods
decree
is
the
ca●
of
mens
sinnes
,
but
their
own
wicked
wills
.
Answ.
1.
The
Ancients
made
no
distinction
between
these
t●●
words
necessity
and
compulsion
,
but
used
them
in
this
argume●●
promiscuously
;
and
did
deny
that
God
did
necessitate
men
●
sinne
,
lest
they
should
grant
him
hereby
to
be
the
authour
o●
sinne
,
as
I
have
touched
before
,
and
shall
intimate
again
a●terward
.
Nor
did
the
School-men
put
any
difference
between
them
,
Calv.
Instit.
l.
2.
c.
1.
sect.
5.
as
may
appear
by
the
testimonie
of
Mr
Calvine
who
speaking
of
the
School-distinction
of
the
Wills
threefol●
liberty
,
from
Necessity
,
from
Sinne
,
from
Misery
,
saith
,
This
●istinction
I
could
willingly
receive
,
but
that
it
confoundeth
Ne●essity
with
Coaction
.
2.
That
which
necessitateth
the
will
to
sinne
,
is
as
truly
the
●ause
of
sinne
as
that
which
forceth
it
;
because
it
maketh
the
●inne
to
be
inevitably
committed
,
which
otherwise
might
be
●voided
:
And
therefore
if
the
Divine
decree
necessitate
mans
will
to
sinne
,
it
is
as
truly
the
cause
of
the
sinne
as
if
it
did
●nforce
it
.
3.
That
which
necessitateth
the
will
to
sinne
,
is
more
truly
●he
cause
of
the
sinne
then
the
will
is
;
because
it
overruleth
●he
will
,
and
beareth
all
the
stroke
,
taketh
from
it
its
true
●iberty
,
by
which
it
should
be
lord
of
it self
and
disposer
of
●ts
own
acts
,
and
in
respect
of
which
it
hath
been
usually
●alled
by
Philosophers
and
Fathers
too
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
power
which
is
(
Y
)
under
the
insuperable
●heck
and
controll
of
no
lord
but
it self
.
It
overruleth
(
I
●ay
)
and
maketh
it
become
but
a
servile
instrument
,
irresisti●ly
subject
to
superiour
command
and
determination
:
and
●herefore
is
a
truer
cause
of
all
such
acts
and
sinnes
as
proceed
from
the
will
so
determined
,
then
the
will
is
.
For
when
●wo
causes
concurre
to
the
producing
of
an
effect
,
the
one
a
principall
overruling
cause
,
the
other
but
instrumentall
and
wholly
at
the
devotion
of
the
principall
;
then
is
the
effect
in
all
reason
to
be
imputed
to
the
principall
,
which
by
the
force
of
its
influx
and
impression
produceth
it
,
rather
then
to
the
subordinate
and
instrumentall
,
which
is
but
a
mere
servant
in
the
production
of
it
.
We
shall
find
it
ordinary
in
Scripture
,
to
ascribe
the
effect
to
the
principall
agent
:
It
is
not
ye
that
speak
,
saith
Christ
,
but
the
Spirit
of
my
Father
that
speaketh
in
you
,
Matth.
10.20
.
I
laboured
more
abundantly
then
they
all
:
yet
not
I
,
but
the
grace
of
God
which
was
in
me
,
1.
Cor.
15.10
.
And
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
saith
S.
Paul
,
Gal.
2.20
.
In
these
and
many
other
places
,
the
effect
or
work
spoken
of
is
taken
from
the
instrument
,
and
given
to
the
principall
agent
.
Which
being
so
,
though
mans
will
work
with
Gods
decree
in
the
commission
of
sinne
,
and
willeth
the
sinne
which
it
doeth
;
yet
seeing
what
the
will
doeth
,
it
doeth
by
the
commanding
power
of
Gods
almighty
decree
,
and
so
it
doeth
that
otherwise
it
cannot
do
;
the
sinne
committed
cannot
so
rightly
be
ascribed
to
mans
will
the
inferiour
as
to
Gods
necessitating
decree
the
superiour
cause
.
4.
That
which
maketh
a
man
sinne
by
way
of
necessity
onely
,
that
is
,
with
and
not
against
his
will
,
is
the
cause
of
his
sinne
in
a
worse
manner
then
that
which
constraineth
him
to
sinne
against
his
will
:
As
he
which
by
powerfull
perswasions
draweth
a
man
to
stab
or
hang
or
poyson
himself
,
is
in
a
grosser
manner
the
cause
of
that
evil
and
unnaturall
action
then
he
that
by
force
compelleth
him
;
because
he
maketh
him
to
consent
to
his
own
death
.
And
so
if
Gods
decree
do
not
onely
make
men
sinne
,
but
sinne
willingly
too
,
not
onely
cause
that
they
shall
malè
agere
,
do
evil
,
but
malè
velle
,
will
evil
,
it
hath
the
deeper
hand
in
the
sinne
.
Distinct
.
4
IV.
Sinne
(
Z
)
may
be
considered
as
Sinne
,
or
as
a
Means
of
declaring
Gods
justice
in
mens
punishments
;
God
doth
not
predestinate
men
to
sinne
as
it
is
Sinne
,
but
as
a
Means
of
their
punishment
.
He
is
not
therefore
(
say
they
)
the
authour
of
sinne
.
Answ.
1.
A
good
(
Γ
)
end
cannot
moralize
a
bad
action
:
it
remaineth
evil
,
though
the
end
be
never
so
good
.
Bonum
oritu●
ex
integris
:
End
,
manner
,
yea
and
matter
too
must
be
good
,
or
else
the
action
is
naught
.
He
that
shall
steal
,
that
he
may
give
an
alms
;
or
commit
adultery
,
that
he
may
beget
children
for
the
Church
;
or
oppresse
the
poore
,
to
teach
them
patience
;
or
kill
a
wicked
man
,
that
he
may
do
no
more
hurt
with
his
example
;
or
do
any
forbidden
thing
;
though
his
end
be
never
so
good
,
he
sinneth
notwithstanding
:
And
the
reason
is
,
because
the
evil
of
sinne
is
greater
then
any
good
that
can
come
by
sinne
;
for
as
much
as
it
is
laesio
Divinae
majestatis
,
a
wronging
of
Gods
majestie
,
and
so
Divino
bono
opposita
,
directly
prejudiciall
to
the
good
of
almighty
God
,
as
much
as
any
thing
can
be
.
This
S.
Paul
knew
very
well
:
and
therefore
he
telleth
us
plainly
,
that
we
must
not
do
evil
that
good
may
come
of
it
,
Rom.
3.8
.
Whosoever
therefore
willeth
a
sinne
,
though
for
never
so
good
an
end
,
he
willeth
that
which
is
truly
and
formally
a
Sinne
:
And
consequently
God
▪
though
he
will
sinne
for
ends
never
so
good
,
yet
willing
it
with
such
a
powerfull
and
effectuall
will
as
giveth
a
necessarie
being
to
it
,
he
becometh
authour
of
that
which
is
formally
sinne
.
2.
The
members
of
this
distinction
are
not
opposite
:
For
sinne
(
Δ
)
as
Sinne
,
and
in
no
other
consideration
,
is
a
means
of
punishment
.
If
God
therefore
willeth
it
as
a
Means
of
punishment
,
he
willeth
it
as
a
Sinne
:
his
decree
is
terminated
at
the
very
formality
of
it
.
3.
This
distinction
fasteneth
upon
God
a
further
aspersion
,
and
loadeth
him
with
three
speciall
indignities
more
.
1.
Want
(
Θ
)
of
Wisdome
and
Providence
.
His
counsels
must
needs
be
weak
,
if
he
can
find
out
no
means
to
glorifie
his
justice
,
but
by
the
bringing-in
of
sinne
,
which
his
soul
hateth
,
into
the
world
,
and
appointing
men
to
commit
it
,
that
so
he
may
manifest
justice
in
the
punishment
of
it
.
2.
Want
(
Λ
)
of
Sincerity
and
plain
dealing
with
men
.
Tiberius
(
as
Suetonius
reporteth
)
having
a
purpose
to
put
the
two
sonnes
of
Germanicus
,
Drusus
and
Nero
,
to
death
,
[
](A81961-e25960-b)f
f
Sueton.
in
vit.
Tiber.
c.
54.
Variâ
fraude
induxit
ut
concitarentur
ad
convitia
,
&
concitati
perderentur
.
used
sundry
cunning
contrivances
to
draw
them
to
revile
him
,
that
reviling
him
they
might
be
put
to
death
;
and
herein
is
justly
censured
for
great
hypocrisie
.
And
so
if
God
having
appointed
men
by
his
absolute
will
to
inevitable
perdition
,
do
decree
that
they
shall
sinne
,
that
so
they
may
be
damned
for
those
sinnes
which
he
decreeth
and
draweth
them
into
;
he
dissembleth
,
because
he
slaughtereth
them
under
a
pretext
of
justice
,
for
sinne
,
but
yet
for
such
sinnes
onely
as
he
hath
by
his
eternall
counsel
appointed
as
the
means
of
their
ruine
.
3.
Want
(
Ξ
)
of
Mercy
in
a
high
degree
;
as
if
he
did
so
delight
in
bloud
,
that
rather
then
he
will
not
destroy
mens
souls
,
he
will
have
them
live
and
die
in
sinne
,
that
he
may
destroy
them
:
Like
to
those
Pagan
Princes
,
of
whom
Justine
Martyr
Apolog.
2.
two
or
three
leaves
from
the
beginning
,
saith
,
[
](A81961-e25990-b)g
g
Videmini
vereri
nè
omnes
colant
justitiam
,
atque
ità
desint
in
quos
animadvertatis
.
Verùm
haec
cura
fuit
magìs
carnificum
quàm
bonorum
principum
.
They
were
afraid
that
all
should
be
just
,
lest
they
should
have
none
to
punish
.
But
this
is
the
disposition
of
hangmen
,
rather
then
of
good
Princes
.
And
therefore
farre
be
these
foul
enormities
,
and
in
particular
this
latter
,
from
the
God
of
truth
and
Father
of
mercies
.
And
thus
notwithstanding
these
distinctions
,
it
is
(
in
my
conceit
)
most
evident
,
That
the
rigid
and
upper
way
maketh
God
the
authour
of
mens
sinnes
as
well
as
punishments
.
And
so
much
for
the
first
generall
Inconvenience
which
ariseth
from
this
opinion
,
namely
the
Dishonour
of
God
.
Observations
premised
for
the
more
clear
understanding
and
answering
this
Authours
Objections
.
THe
opinion
here
aimed
at
is
the
doctrine
of
absolute
Reprobation
,
concerning
which
all
disputes
are
frivolous
,
if
it
be
not
first
agreed
upon
what
is
understood
by
these
two
words
,
absolute
Reprobation
.
Observ
.
I
For
the
understanding
whereof
,
observe
first
,
what
our
Church
conceiveth
under
the
term
of
Predestination
.
If
a
decree
of
God
first
beholding
and
foreseeing
certain
particular
persons
as
believing
and
constantly
persevering
unto
the
end
in
faith
and
godlinesse
,
and
thereupon
electing
them
unto
eternall
happinesse
,
then
we
will
grant
that
the
Remonstrants
(
whom
this
Authour
followeth
)
embrace
the
doctrine
of
the
Church
of
England
.
But
if
in
our
XVIIth
Article
,
God
in
his
eternall
Predestination
beholdeth
all
men
as
lying
in
massa
corrupta
,
and
decreeth
out
of
this
generalitie
of
mankind
,
being
all
in
a
like
damnable
condition
,
to
elect
some
by
his
secret
counsel
,
to
deliver
them
from
the
curse
and
damnation
by
a
speciall
calling
according
to
his
eternall
purpose
,
,
and
by
working
in
them
faith
and
perseverance
;
then
it
is
plain
that
the
Remonstrants
and
this
Authour
have
left
the
doctrine
of
the
Church
of
England
in
the
point
of
Predestination
,
and
therefore
may
well
be
suspected
also
in
the
point
of
Reprobation
,
which
must
have
its
true
measure
taken
from
that
other
.
Secondly
,
take
notice
,
what
the
word
Observ
.
II
Absolute
importeth
,
when
it
is
applied
unto
the
eternall
and
immanent
acts
or
decrees
of
the
Divine
Predestination
.
Not
(
as
the
Remonstrants
continually
mistake
it
)
a
peremptorie
decree
of
saving
persons
elected
whether
they
believe
or
not
believe
,
nor
yet
a
decree
of
forcing
or
necessitating
predestinate
persons
unto
the
acts
of
believing
,
repenting
,
persevering
,
or
walking
in
the
way
which
leadeth
unto
everlasting
life
;
but
a
gracious
and
absolute
decree
of
bestowing
as
well
Faith
,
Repentance
and
Perseverance
,
as
eternall
life
,
upon
all
those
to
whom
in
his
everlasting
purpose
he
vouchsafed
the
speciall
benefit
of
Predestination
.
And
that
God
can
and
doth
according
to
his
eternall
purpose
infallibly
work
faith
and
perseverance
in
the
elect
without
any
coaction
or
necessitation
of
mans
will
,
is
agreed
upon
by
all
Catholick
Divines
,
and
was
never
opposed
but
by
Pelagius
.
And
this
absolute
intending
of
eternall
life
to
persons
elected
,
and
absolute
intending
of
giving
unto
such
the
speciall
grace
of
a
perseverant
Faith
,
is
that
Absolute
Predestination
which
our
Mother
the
Church
hath
commended
unto
us
,
and
which
we
must
defend
against
the
errour
of
the
Semipelagians
and
Remonstrants
,
who
strive
to
bring-in
a
Predestination
or
Election
wherein
God
seeth
faith
and
perseverance
in
certain
men
going
before
Predestination
,
and
doth
not
prepare
it
for
them
in
eternitie
by
his
speciall
act
of
Predestination
,
nor
bestow
it
upon
them
in
due
time
,
as
a
consequent
effect
of
his
eternall
Predestination
.
Observ
.
III
Thirdly
it
is
to
be
observed
,
that
ou●
Church
,
in
not
speaking
one
word
of
Reprobation
in
the
Article
,
would
have
us
to
be
more
sparing
in
discussing
this
point
then
that
other
of
Election
;
quite
contrary
to
the
humour
of
the
Remonstrants
,
who
hang
back
when
they
are
called
to
dispute
upo●
Predestination
,
but
will
by
no
authoritie
be
beat-off
from
rushing
at
the
first
dash
upon
the
point
of
Reprobation
.
But
further
from
hence
we
may
well
collect
,
That
our
Church
,
which
by
Predestination
understandeth
a
speciall
Benefit
out
of
Gods
mercie
and
absolute
freedome
absolutely
prepared
from
all
eternitie
,
and
in
time
bestowed
infallibly
upon
the
Elect
,
would
have
us
conceive
no
further
of
the
silenced
decree
of
Reprobation
,
then
the
Not-preparing
of
such
effectuall
grace
,
the
Not-decreeing
of
such
persons
unto
the
infallible
atteinment
of
Glory
,
the
decreeing
to
permit
them
through
their
own
default
deservedly
and
infallibly
to
procure
their
own
miserie
.
All
this
is
no
more
then
God
himself
hath
avouched
of
himself
,
[
](A81961-e26210-b)h
h
Exod.
33.19
.
miserebor
cui
voluero
,
&
clemens
ero
in
quem
mihi
placuerit
.
And
that
which
the
Apostle
attributeth
unto
God
Rom.
9.15
,
16
,
17
,
18.
Fourthly
,
this
non-praedestinatio
,
non-electio
,
Observ
.
IV
praeteritio
or
negativa
reprobatio
(
for
by
all
these
names
Divines
speak
of
it
)
doth
as
absolutely
leave
some
out
of
the
number
of
the
predestinate
,
as
Predestination
doth
include
others
within
the
same
number
.
And
the
number
of
both
formally
and
materially
is
so
certain
,
that
the
diminution
or
augmentation
of
either
is
by
the
generall
consent
of
orthodox
Divines
condemned
for
an
erroneous
opinion
:
though
the
Semipelagians
spurned
against
this
truth
.
If
under
the
name
of
absolute
Predestination
any
conceive
a
violent
decree
of
God
thrusting
men
into
an
estate
of
grace
and
glory
,
and
under
the
name
of
absolute
Reprobation
,
a
violent
decree
of
God
thrusting
men
into
sinne
and
miserie
,
let
who
will
confute
them
:
for
their
opinion
is
erroneous
concerning
the
one
,
and
blasphemous
concerning
the
other
.
But
under
colour
of
opposing
such
imaginarie
decrees
,
to
bring-in
a
conditionate
Predestination
,
to
exclude
this
negative
Reprobation
,
to
settle
them
both
upon
prevision
of
humane
acts
,
is
opposite
to
the
doctrine
of
S.
Augustine
approved
anciently
by
the
catholick
Church
,
and
till
this
new-fangled
age
generally
and
commonly
allowed
and
embraced
both
by
the
Romanists
and
by
the
Protestants
.
Penottus
,
who
would
fain
denie
negative
Reprobation
,
yet
is
driven
to
confesse
,
[
](A81961-e26320-b)i
i
Lib.
7.
cap.
17.
Doctores
communiter
admittunt
reprobationem
negativam
,
doc
éntque
communiter
obdurationem
,
seu
permissionem
manendi
in
peccato
usque
ad
mortem
,
effectum
esse
hujus
reprobationis
.
If
the
common
opinion
of
Divines
be
,
That
permission
of
finall
continuance
under
the
guilt
of
sinne
followeth
after
the
decree
of
this
negative
Reprobation
,
then
this
Authour
together
with
the
Remonstrants
,
who
acknowledge
no
decree
of
Reprobation
but
that
which
followeth
upon
prevision
of
mens
finall
continuance
in
sinne
,
are
wandred
into
a
singular
opinion
of
their
own
.
These
things
premised
concerning
the
absolute
Predestination
and
Reprobation
which
our
English
Divines
maintein
,
and
the
conditionate
Predestination
and
Reprobation
which
some
of
ours
have
lately
received
out
of
Dutchland
,
all
objections
so
farre
as
they
concern
us
are
easily
answered
.
An
Answer
to
the
Objection
,
That
this
opinion
chargeth
God
with
mens
sinnes
.
THe
doctrine
of
absolute
Predestination
doth
make
God
the
Authour
of
mans
holinesse
and
happinesse
,
of
all
saving
grace
wherewith
he
is
indued
here
,
and
of
that
eternall
glorie
which
he
obteineth
hereafter
.
And
for
this
cause
especially
we
denie
the
Arminian
Predestination
built
upon
foreseen
acts
of
mans
free-will
,
because
it
doth
not
fully
and
truly
acknowledge
the
speciall
mercie
of
God
either
in
the
election
or
salvation
of
the
predestinate
.
But
for
the
doctrine
of
absolute
negative
Reprobation
,
we
utterly
denie
,
that
it
chargeth
God
with
or
maketh
him
the
authour
of
any
sinne
.
It
maketh
God
the
determiner
,
not
to
prevent
any
mens
sinnes
;
which
easily
he
could
do
,
if
he
were
resolved
to
shew
them
speciall
mercie
:
but
it
maketh
not
God
the
authour
or
necessary
producer
of
any
mans
sinnes
;
which
is
a
thing
as
unpossible
,
as
for
the
sunne
to
be
the
authour
or
producer
of
darknesse
.
And
therefore
we
willingly
subscribe
unto
all
which
the
scripture
or
pious
Antiquitie
have
said
against
this
errour
.
The
comparison
made
between
God
and
the
Devil
is
very
odious
and
irreverent
;
and
so
much
the
more
,
because
it
is
grounded
upon
a
false
imagination
,
That
whatsoever
events
come
into
act
according
to
the
eternall
and
absolute
decrees
of
God
,
are
produced
by
an
irresistible
power
forcing
the
agents
unto
such
actions
how
wicked
soever
.
But
Gods
providence
doth
farre
otherwise
decree
the
production
of
good
actions
,
and
the
permission
of
bad
actions
to
be
produced
by
defective
agents
.
Of
the
former
he
is
a
powerfull
and
effectuall
worker
:
Of
the
latter
he
is
onely
a
voluntarie
sufferer
,
and
a
powerfull
and
irresistible
orderer
or
disposer
.
Thus
God
powerfully
wrought
Faith
,
Repentance
,
Perseverance
in
the
will
of
Peter
,
according
to
his
decree
of
absolute
Predestination
:
and
according
to
his
decree
of
negative
Reprobation
,
he
suffered
Judas
to
split
himself
voluntarily
upon
the
rocks
of
Covetousnesse
,
Treacherie
,
Infidelitie
,
Impenitencie
,
and
he
turned
those
very
sinnes
to
his
own
greater
glorie
.
Predestination
is
a
cause
effectuall
in
the
producing
of
all
salutiferous
actions
;
but
Reprobation
is
no
effectuall
cause
in
the
producing
of
any
wicked
actions
:
and
neither
the
one
nor
the
other
implieth
compulsion
,
coaction
or
necessitation
to
actions
whether
good
or
evil
.
And
this
was
the
effect
of
the
answer
which
Prosper
made
to
the
Semipelagians
,
when
they
objected
against
Augustines
doctrine
of
absolute
Predestination
,
as
the
Remonstrants
do
now
against
ours
.
I
wonder
therefore
that
this
Authour
could
not
see
,
that
Prosper
,
whom
he
alledgeth
,
holdeth
this
objection
for
a
mere
calumniation
.
We
acknowledge
with
Prosper
,
that
God
punisheth
not
those
actions
whereof
he
is
the
authour
or
effectuall
working
cause
:
for
such
actions
are
alwayes
holy
and
rewardable
,
not
malitious
and
punishable
:
But
God
,
who
according
to
the
doctrine
of
Augustine
,
Prosper
,
Fulgentius
,
and
all
other
orthodox
Divines
of
that
age
,
absolutely
out
of
his
own
free
mercie
predestinated
some
unto
grace
and
glory
,
and
as
absolutely
out
of
his
own
free-will
passed-by
others
,
not-electing
or
predestinating
them
to
saving
grace
and
glory
,
is
notwithstanding
denied
to
be
the
cause
of
any
mans
sinne
.
Therefore
in
their
judgement
absolute
Predestination
and
Reprobation
maketh
not
God
the
cause
of
sinne
.
Answers
to
the
Arguments
indeavouring
to
prove
that
the
defenders
of
absolute
Predestination
and
Reprobation
make
God
the
authour
of
sinne
.
TO
the
first
in
generall
we
answer
,
Ad
1
that
our
Church
in
establishing
absolute
Predestination
and
absolute
Non-predestination
,
and
in
rejecting
that
Election
and
Non-election
which
the
Semipelagians
anciently
,
and
lately
some
Papists
and
some
Protestants
have
founded
upon
the
opposite
acts
of
mens
free-will
foreseen
by
God
from
all
eternitie
,
doth
not
tie
us
to
maintein
whatsoever
Piscator
,
Marlorate
,
Maccovius
,
or
any
other
private
Doctour
holding
absolute
Predestination
and
Reprobation
hath
uttered
.
We
leave
them
as
well
as
we
do
the
Remonstrants
,
where
they
leave
the
old
way
,
and
stray
into
crooked
by-paths
.
More
particularly
;
We
grant
the
decree
of
negative
Reprobation
to
be
absolute
:
But
we
denie
that
thereupon
it
will
follow
,
that
the
damnation
of
singular
persons
not-elected
,
or
in
this
sense
reprobated
,
is
by
way
of
necessitie
and
by
virtue
and
efficacie
of
this
decree
imposed
upon
any
.
A
great
part
of
the
Angels
were
under
this
decree
of
Non-election
or
negative
Reprobation
,
and
yet
not
one
of
them
by
virtue
of
this
decree
was
necessitated
unto
damnation
,
but
by
an
act
of
voluntary
rebellion
fell
thereinto
.
And
if
by
Necessitie
this
Authour
meaneth
nothing
but
that
which
the
Schoolmen
term
necessitatem
immutabilitatis
,
Vid.
Coll.
Hag.
Berti●
,
pag.
111.
then
he
must
know
,
that
the
Election
and
Reprobation
of
singular
persons
such
as
it
is
acknowledged
by
the
Remonstrants
,
is
as
certain
from
all
eternitie
,
as
immutable
,
and
in
this
sense
as
necessarie
as
that
which
we
defend
.
Last
of
all
,
To
inquire
whether
the
decree
of
Reprobation
be
evitable
or
inevitable
by
men
,
is
a
strange
Quaere
;
since
evitabilitie
or
inevitabilitie
is
a
thing
which
may
be
well
questioned
in
our
own
temporall
acts
,
but
in
the
eternall
immanent
operations
or
decrees
of
God
,
which
were
established
before
the
foundations
of
the
world
were
laid
,
it
is
improper
to
say
they
were
inevitable
by
us
,
and
false
to
say
they
were
evitable
.
Take
the
judgement
of
a
learned
Jesuite
(
no
favourer
of
the
opinions
of
Calvine
,
Beza
,
or
any
Protestant
Divines
)
concerning
the
immutabilitie
of
the
Divine
volitions
or
decrees
:
Ruiz
.
De
volunt
.
disp.
16.
§.
2
,
3.
Imperfectio
foret
,
si
Deus
in
futurum
tempus
reservaret
decretum
liberum
.
And
again
;
Turpe
Deo
esset
non
statuere
ab
aeterno
quicquid
facturus
esset
vel
non
facturus
in
tempore
.
And
for
the
immutabilitie
of
all
such
eternall
decrees
;
Si
Dei
volitio
libera
mutaretur
,
sequeretur
per
mediatam
illationem
mutatio
Divinae
substantiae
.
And
finally
,
he
setteth
down
this
generall
conclusion
;
Ibid.
§.
7.
In
quolibet
instanti
temporis
tam
est
simpliciter
necessaria
quaelibet
volitio
Dei
,
etiamsi
respiciat
creaturas
in
tempore
futuro
producendas
.
The
Remonstrants
therefore
must
either
denie
that
the
decrees
of
electing
Peter
and
Not-electing
or
Reprobating
Judas
are
to
be
accounted
eternall
volitions
of
God
,
or
confesse
that
their
debating
of
the
Mutabilitie
or
Vitabilitie
of
all
such
decrees
,
proceedeth
from
ignorance
of
the
very
nature
of
that
about
which
they
contend
.
Ad
2
For
the
secret
decree
of
absolute
Election
and
Non-election
,
or
(
in
other
terms
)
of
absolute
Predestination
and
absolute
negative
Reprobation
,
they
are
to
be
distinguished
from
the
revealed
and
published
decrees
of
the
Salvation
of
all
singular
persons
upon
condition
of
their
faith
,
repentance
and
perseverance
,
and
damnation
of
all
singular
persons
,
if
they
continue
in
unbelief
and
impenitencie
.
We
acknowledge
these
latter
to
be
the
eternall
and
immutable
decrees
of
God
,
as
well
as
the
former
;
and
no
man
atteineth
salvation
,
or
incurreth
damnation
,
but
according
unto
these
:
But
we
say
the
Remonstrants
erre
in
confounding
these
conditionate
decrees
,
which
make
no
distinction
betwixt
man
and
man
,
with
the
absolute
decrees
of
Election
and
Preterition
,
which
are
distinguishing
decrees
.
The
decree
of
damnation
cannot
be
justly
executed
without
mans
sinne
,
because
God
established
from
all
eternitie
no
decree
of
damning
any
man
but
for
sinne
.
As
for
the
decree
of
Non-election
,
it
had
the
same
absolute
dependence
upon
Gods
free
pleasure
which
the
opposite
decree
of
Election
had
.
Ad
3
As
the
former
,
so
this
argument
is
grounded
upon
a
false
supposition
,
namely
,
That
the
decree
of
damnation
is
the
self-same
with
the
decree
of
Reprobation
or
Non-election
,
which
is
onely
that
absolute
decree
we
now
speak
of
.
The
eternall
decree
of
Judas
his
damnation
,
or
of
the
very
devils
,
was
never
in
voluntate
Divina
without
the
prevision
of
their
sinnes
,
nor
determined
to
be
executed
otherwise
then
for
and
upon
their
own
misdeserts
.
But
the
Non-election
or
negative
Reprobation
of
Judas
and
of
the
apostaticall
angels
,
or
(
in
plainer
terms
)
the
Not-preordaining
them
to
the
infallible
atteining
of
eternall
happinesse
,
and
the
decree
of
permitting
them
finally
to
lose
eternall
happinesse
by
their
own
deficient
,
voluntary
,
finall
wicked
actions
,
is
such
an
eternall
absolute
decree
of
the
Divine
will
,
as
dependeth
not
upon
any
foreseen
acts
of
mans
will
,
though
it
exclude
not
the
eternall
prevision
of
all
future
acts
of
men
whatsoever
.
We
grant
not
therefore
,
that
by
this
absolute
Reprobation
,
God
decreeth
that
men
not-predestinate
should
unavoidably
sinne
,
that
so
they
may
justly
and
certainly
be
damned
:
but
we
grant
that
together
with
this
absolute
Non-election
,
God
foreknoweth
that
persons
not-elected
will
voluntarily
commit
those
sinnes
for
which
he
intendeth
to
condemn
them
,
and
to
glorifie
himself
in
the
manifestation
of
his
justice
upon
them
,
and
the
more
clear
manifestation
of
his
mercie
towards
the
elect
.
For
harsh
or
false
propositions
of
particular
authours
who
dispute
about
Predestination
and
Reprobation
,
I
will
not
justifie
them
.
Onely
I
would
have
this
Authour
consider
,
whether
their
errours
were
a
sufficient
cause
to
make
him
runne
into
the
contrary
erroneous
doctrine
of
the
Remonstrants
;
who
to
avoid
the
absolute
decree
of
Election
and
Non-election
or
Preterition
thrust
upon
the
world
a
decree
founded
upon
the
prevision
of
mens
distinct
acts
,
good
or
bad
,
thereupon
making
God
distinguish
them
into
Elect
and
Non-elect
,
or
Predestinated
and
Not-predestinated
.
A
mere
Semipelagian
doctrine
,
grounding
Election
and
Reprobation
upon
the
merits
or
demerits
of
men
;
as
both
the
orthodox
Fathers
and
Semipelagians
used
the
words
Mereri
or
Meritum
,
when
the
one
contended
that
Predestination
and
negative
Reprobation
were
mere
acts
of
free
Mercie
and
absolute
Libertie
,
preparing
for
some
denying
to
other
the
infallible
means
of
beatitude
;
and
the
other
would
make
them
acts
of
the
Divine
Justice
,
passing
differently
upon
both
according
to
the
foreseen
difference
of
their
future
actions
,
good
or
bad
:
which
the
Ancients
without
scruple
termed
merita
and
demerita
.
Ad
4
The
Immutabilitie
of
Gods
eternall
decrees
is
a
thing
unquestionable
:
But
that
God
hath
made
any
decree
of
Reprobation
whereby
Reprobates
are
necessitated
or
caused
either
to
live
or
die
in
sinne
,
is
utterly
false
.
Negative
Reprobation
implieth
no
such
causalitie
.
And
as
for
the
decree
of
damnation
(
which
some
call
Positive
Reprobation
)
it
procureth
no
mans
sinnes
,
though
it
import
a
necessitie
of
undergoing
just
punishment
for
sinne
.
The
peremptory
decree
of
excluding
men
out
of
heaven
and
tormenting
them
in
hell
,
is
one
thing
;
and
the
absolute
decree
of
Permitting
men
by
their
own
defective
free-will
to
fail
in
the
atteinment
of
heaven
,
and
to
fall
into
the
torments
of
hell
,
is
another
.
Penott
.
lib.
7.
cap.
13.
§.
4.
The
former
is
a
judiciall
act
or
decree
,
and
respecteth
men
as
Gods
eternall
knowledge
findeth
them
in
egressu
ex
hac
vita
.
The
latter
is
an
act
of
Gods
absolute
and
sovereigne
dominion
,
freely
disposing
of
the
preparation
and
donation
or
of
the
withholding
and
denying
of
that
which
he
oweth
unto
no
man
,
according
to
the
libertie
of
his
own
will
.
Penott
.
lib.
7.3
.
§.
10.
Quis
tam
imprudens
qui
dicat
voluntatem
excludendi
efficaciter
aliquem
à
fine
,
&
voluntatem
permittendi
illum
pro
sua
libertate
deficere
à
fine
,
non
esse
voluntates
distinctas
.
What
is
alledged
out
of
Calvine
to
prove
that
God
,
to
effect
his
decree
of
absolute
Reprobation
,
procureth
or
worketh
in
reprobates
their
sinnefull
actions
,
proveth
no
such
matter
.
Calvine
saith
that
the
devils
,
totámque
improborum
cohortem
,
non
compedibus
tantùm
teneri
ligatos
,
sed
etiam
ad
obsequia
praestanda
fraeno
cogi
.
What
could
be
spoke
in
this
point
more
truly
and
judiciously
?
Is
to
hold
them
so
fettered
that
they
cannot
move
a
finger
without
Gods
permission
,
all
one
with
procuring
and
by
an
irresistible
power
working
in
them
their
malitious
actions
?
or
rather
a
restraining
and
limiting
of
their
wickednesse
?
Is
fraeno
cogere
ad
obsequia
sibi
praestanda
,
all
one
with
compelling
them
to
wicked
actions
?
or
rather
,
by
the
admirable
act
of
Divine
providence
,
making
their
disobedience
to
Gods
revealed
will
serve
to
the
fulfilling
of
his
concealed
will
?
Reade
the
whole
Section
,
and
you
shall
see
the
point
admirably
well
expressed
by
learned
Calvine
,
and
quite
mistaken
or
miserably
wrested
by
this
Authour
.
For
the
other
places
cited
out
of
Calvines
works
,
they
import
thus
much
;
That
wicked
men
cannot
bring
to
effect
any
wicked
action
according
to
their
own
will
,
unlesse
God
hath
foredecreed
that
such
an
act
,
for
some
good
which
he
meaneth
to
draw
out
of
it
,
should
be
acted
here
in
this
world
.
And
furthermore
,
they
import
,
That
God
doth
not
onely
behave
himself
privatively
in
sinnefull
acts
and
events
,
but
that
he
therein
exerciseth
positive
and
powerfull
acts
.
The
very
decree
of
permitting
that
sinne
to
be
committed
which
lieth
in
Gods
will
to
hinder
,
is
a
positive
act
of
the
Divine
will
,
which
is
positively
conversant
about
all
the
sinnes
of
men
,
though
not
working
them
as
effects
,
yet
working
upon
them
as
materiall
objects
,
and
using
them
to
such
purposes
as
make
best
and
most
for
his
glory
.
This
is
not
a
mere
privative
demeanour
.
And
last
of
all
,
in
the
stirring
up
of
their
wills
,
even
unto
those
actions
which
are
malitious
in
the
doers
,
there
may
be
and
often
is
a
positive
act
of
God
,
and
yet
most
pure
and
free
from
infusing
the
least
drop
of
malice
into
the
wills
of
such
wicked
agents
.
It
is
a
positive
act
of
God
,
to
stirre
up
a
particular
cogitation
in
the
mind
of
a
wicked
man
,
which
otherwise
would
never
have
come
into
his
mind
:
It
is
a
positive
act
of
God
,
to
order
and
dispose
the
concurrence
of
all
circumstances
according
to
his
own
good
pleasure
.
When
God
certainly
foreseeing
that
such
a
cogitation
good
in
it self
,
or
such
circumstances
in
themselves
not
bad
,
will
infallibly
through
the
●bred
malice
of
wicked
men
stirre
them
up
to
wicked
actions
;
God
procuring
such
●houghts
to
arise
in
bad
minds
,
and
order●ng
the
concurrence
of
such
harmlesse
cir●umstances
to
be
presented
unto
bad
men
,
is
thereby
even
in
the
phrase
of
holy
Scripture
said
to
stirre
them
up
to
those
actions
.
I
want
paper-room
here
to
explain
a
point
of
so
deep
consideration
.
I
will
onely
say
this
on
the
behalf
of
Calvine
,
that
he
attributeth
unto
God
no
other
positive
act
in
the
sinnes
of
men
then
the
Scripture
doth
,
and
in
no
other
meaning
then
it
doth
.
And
it
were
no
hard
matter
to
shew
,
that
S.
Augustine
,
the
ancient
Schoolmen
,
yea
,
the
very
Papists
and
Jesuites
themselves
,
when
they
have
railed
against
Calvine
for
making
God
the
authour
of
sinne
,
are
at
length
forced
by
evidence
of
Scripture
to
grant
as
many
positive
acts
of
God
conversant
about
the
sins
of
men
,
and
if
not
in
the
same
words
,
yet
in
words
equipollent
and
as
expresse
as
ever
Calvine
used
.
It
is
therefore
a
weak
inference
and
a
false
collection
which
this
Authour
maketh
from
Calvines
forenamed
propositions
.
For
God
,
who
(
according
to
Calvines
doctrine
)
appointed
no
man
to
torments
but
onely
in
respect
of
his
misdeeds
,
did
not
tie
himself
to
bring
about
any
mans
ruine
;
neither
did
he
thereby
debarre
himself
from
furnishing
any
wicked
man
with
sufficient
means
and
remedies
;
neither
doth
he
so
over-rule
by
any
decree
of
his
the
wills
of
wicked
and
reprobate
men
,
that
their
liberty
is
extinguished
,
or
a
necessitie
of
committing
this
or
that
particular
sinne
imposed
upon
them
.
These
are
dreams
and
fansies
which
by
the
occasion
of
the
doctrine
of
absolute
Predestination
and
Reprobation
have
risen
out
of
the
addle
heads
of
the
Remonstrants
:
they
are
no
necessary
consequents
arising
from
the
doctrine
it self
:
And
therefore
by
no
just
consequent
can
it
be
proved
or
concluded
,
that
absolute
Predestination
and
absolute
Preterition
or
negative
Reprobation
make
God
the
authour
of
sinne
.
An
Answer
to
the
Considerations
pag.
116
,
&c.
GOd
hath
no
hand
at
all
in
the
production
of
sinfull
actions
as
they
have
formalem
Ad
I
rationem
peccati
or
mali
moralis
,
which
consisteth
in
the
deficiency
or
obliquitie
of
the
will
opposite
to
the
straight
rule
of
Gods
law
.
Of
this
defect
or
malicious
crookednesse
God
neither
is
nor
possibly
can
be
a
Physicall
or
Morall
causer
.
But
all
sinfull
and
defective
actions
have
a
substratum
peccati
;
which
is
a
naturall
action
of
the
mind
,
or
of
the
body
,
or
both
.
This
naturall
action
whereunto
the
formall
reason
of
sinne
cleaveth
,
hath
a
positive
and
reall
being
:
and
therefore
it
must
be
reduced
unto
God
,
as
Augustine
hath
truly
concluded
against
the
Manichees
;
to
whom
he
giveth
this
admonition
,
[
](A81961-e27310-b)a
a
De
duab
.
anim
.
cont
.
Manich.
c.
6.
in
fine
.
Vt
eos
sequi
mallent
qui
omne
quicquid
esset
,
quoniam
esset
,
in
quantúmque
esset
,
ex
uno
Deo
esse
praedicarent
.
If
any
,
disputing
for
absolute
Predestination
and
Reprobation
,
make
God
the
cause
of
that
which
giveth
unto
the
free
actions
of
men
the
formall
reason
of
their
sinne
,
let
him
be
anathematized
:
But
if
they
make
God
the
cause
of
that
inward
or
outward
naturall
action
wherein
this
malitious
defect
of
mans
will
is
found
,
they
hold
nothing
but
what
their
very
Adversaries
are
forced
to
grant
.
Vide
Penot
.
lib.
8.
cap.
11.
§
.
9.
p.
477.
&
Ruiz
.
De
volunt
.
disp.
27.
§
.
3.
num.
17.
Vbi
tres
modos
agnoscit
quibus
actionem
peccati
ess●
à
Deo
tradunt
scholastici
.
And
Suarez
saith
,
Omnes
conveniunt
proprio
&
reali
influxi
concurrere
Deum
ad
hos
actus
liberi
arbitri●
ut
reales
actus
sunt
,
etiamsi
pessimi
&
intrinsecè
mali
sunt
:
And
yet
[
](A81961-e27420-b)b
b
Opusc
.
l.
2.
c.
1.
p.
126.
Omnes
etiam
conveniunt
,
Deum
absolutè
,
&
simpliciter
non
ess●
causam
peccati
.
So
Valentianus
;
[
](A81961-e27470-b)c
c
In
1.
Aquin
.
q.
19.
pag.
436.
Entitatem
pravae
actionis
omnes
fatemur
cadere
in
voluntatem
Divinam
cùm
fit
,
&
esse
à
Deo
tanquam
à
causa
universali
concurrente
cum
voluntal●
humana
.
I
wonder
how
that
should
be
blasphemie
when
it
cometh
from
Calvine
or
Beza
which
is
found
divinitie
when
it
cometh
from
their
adversaries
.
As
for
that
which
is
added
,
concerning
Gods
necessitating
by
his
decree
,
and
the
determining
of
mens
wills
to
sinne
,
and
that
irresistibly
;
they
are
chimericall
fansies
.
For
the
absolute
decrees
of
God
determining
amongst
possible
actions
and
events
,
which
shall
be
and
which
shall
not
be
,
alter
not
the
naturall
operation
of
the
agents
.
God
absolutely
decreed
to
give
Peter
faith
,
repentance
,
perseverance
:
and
because
these
are
good
supernaturall
acts
,
God
was
the
true
effectuall
working
cause
of
them
all
;
yet
not
by
way
of
necessitation
,
but
by
giving
Peter
that
spirit
which
made
him
most
freely
perform
them
all
.
For
wicked
actions
,
which
according
to
Gods
eternall
determinate
decree
come
into
act
at
the
time
appointed
,
as
the
betraying
of
Christ
by
Judas
,
the
murdering
of
him
by
the
Jews
,
in
these
and
such
like
the
Divine
decree
moveth
no
man
,
much
lesse
irresistibly
determineth
him
unto
those
wicked
actions
:
The
devil
and
his
own
free-will
are
the
onely
moving
and
determining
causes
:
But
the
Divine
decree
,
which
for
the
good
of
mankind
and
Gods
glory
fore-appointed
the
death
of
Christ
,
and
willingly
permitted
these
Agents
to
effect
their
malicious
actions
,
powerfully
so
ordered
all
circumstances
as
God
foresaw
and
foreknew
would
infallibly
by
the
free
and
wicked
actions
of
men
effect
the
just
and
holy
purpose
of
God
.
Where
then
is
the
irresistible
necessitation
of
mans
will
,
which
this
Authour
alwayes
presumeth
(
and
never
goeth
about
to
prove
)
must
needs
follow
upon
Gods
absolute
decrees
of
infallibly
working
good
actions
in
the
elect
,
and
absolutely
permitting
and
powerfully
disposing
of
all
the
future
bad
actions
which
devils
or
men
shall
commit
to
the
end
of
the
world
?
Ad
II
It
is
false
that
the
doctrine
of
absolute
Predestination
and
Reprobation
maketh
God
either
so
to
over-rule
the
supernaturall
good
actions
of
the
elect
,
as
they
cannot
choose
but
do
as
they
do
,
or
the
bad
and
wicked
actions
of
the
Non-elect
.
Absolute
Predestination
doth
by
the
virtue
of
effectuall
grace
so
rule
and
affect
the
free-will
of
the
predestinate
,
that
it
causeth
them
freely
to
do
as
they
do
.
And
absolute
Non-election
or
Reprobation
doth
so
permit
the
reprobate
to
the
guidance
of
their
own
defective
will
,
that
freely
and
upon
a
deliberate
choise
they
do
as
they
do
.
Neither
do
they
onely
think
or
dream
they
have
such
a
freedome
,
but
their
own
experience
and
conscience
assureth
them
that
they
have
it
.
And
therefore
Ruiz
[
](A81961-e27630-b)d
d
De
scient.
Dei
,
disp.
2.
§.
1
,
&
3.
hath
not
unfitly
described
the
Divine
permission
,
which
is
made
an
effect
of
negative
Reprobation
,
to
be
decretum
manens
in
Deo
quo
decernit
non
impedire
peccatum
,
&
decernit
aliqua
bona
facere
,
licèt
sciat
illorum
occasione
committendum
esse
peccatum
.
And
he
further
granteth
that
[
](A81961-e27670-b)e
e
Ibid.
all
the
sinnes
of
men
in
time
to
be
committed
,
might
be
and
de
facto
were
foreseen
by
God
,
in
decreto
hoc
praedefiniente
permissionem
illorum
.
And
last
of
all
he
addeth
,
Dei
voluntate
,
consilio
,
decreto
,
definitione
fieri
peccatorum
actiones
,
significat
scriptura
.
To
which
purpose
he
bringeth-in
the
very
self-same
places
of
Scripture
which
Calvine
and
our
Protestant
Divines
usually
alledge
.
By
all
which
it
appeareth
how
weakly
and
falsely
,
upon
the
infallibilitie
of
future
actions
decreed
by
God
quoad
ipsum
eventum
,
the
necessitation
of
mans
free-will
to
the
forenamed
actions
is
collected
.
Augustine
,
who
was
a
stiff
mainteiner
of
the
absolute
decree
of
Predestination
and
Preterition
,
and
a
stiff
opposer
of
the
Semipelagian
Election
and
Non-election
founded
upon
good
or
bad
actions
of
men
eternally
foreseen
by
God
,
doth
every-where
shake-off
this
Pelagian
objection
,
That
by
such
decrees
mans
free-will
is
necessitated
,
and
all
freedome
extinguished
.
He
hath
not
onely
potentiam
in
se
liberam
,
but
liberum
usum
potentiae
,
who
committeth
his
wicked
actions
with
deliberation
and
election
,
and
can
upon
other
deliberation
resolve
to
do
otherwise
,
or
to
suspend
such
wicked
actions
,
and
cease
from
them
for
a
time
.
Which
freedome
is
evident
in
adulterers
,
thieves
,
and
all
manner
of
sinners
,
who
being
resolved
to
commit
this
or
that
sinne
,
when
they
perceive
some
great
danger
,
presently
choose
to
abstein
from
it
till
they
have
sitter
opportunitie
to
commit
it
.
As
for
the
predetermination
of
mens
wills
,
which
this
Authour
harpeth
upon
,
it
is
a
controversie
between
the
Dominicanes
and
Jesuites
:
With
whose
Metaphysicall
speculations
our
Protestant
Divines
love
not
to
torture
their
brains
.
In
brief
we
acknowledge
no
such
predetermination
flowing
from
Gods
absolute
decree
,
as
either
in
good
or
bad
actions
taketh
away
the
naturall
dominion
which
free
agents
have
over
their
own
actions
.
And
yet
if
this
dominion
be
conceived
so
absolute
as
that
it
excludeth
the
dominion
of
God
over
mans
will
,
we
hold
it
an
erroneous
fansie
.
Ad
III
God
is
our
Counseller
either
by
his
word
or
by
his
Spirit
:
by
neither
of
these
counselleth
he
any
man
to
commit
sinne
.
Yea
,
but
he
inforceth
wicked
men
,
and
by
an
almighty
power
which
cannot
be
resisted
causeth
the
production
of
all
their
sinnes
.
If
the
absolute
decree
of
electing
some
and
not-electing
others
make
God
inforce
the
non-elected
or
reprobated
unto
any
wickednesse
,
we
grant
that
it
maketh
God
the
Authour
of
sinne
.
But
this
is
Petitio
principii
,
a
miserable
begging
of
that
which
will
never
be
granted
,
and
which
this
Authour
perpetually
presumeth
to
be
a
plain
consequent
of
absolute
negative
Reprobation
,
but
never
dareth
attempt
the
proving
of
it
.
His
errour
springeth
from
ignorance
of
the
different
means
and
manner
of
the
Divine
operation
in
persons
mercifully
ordained
unto
eternall
felicitie
,
and
persons
not
comprised
in
this
mercifull
decree
of
Predestination
,
but
passed-by
and
left
by
their
own
defective
and
wicked
actions
to
plunge
themselves
into
endlesse
misery
.
Persons
ordained
unto
eternall
felicitie
stand
in
need
of
the
infallible
direction
and
effectuall
operation
of
the
Almighty
:
Otherwise
their
own
will
is
such
a
broken
bow
,
as
that
by
it
they
never
attein
the
scope
whereunto
God
hath
preordained
them
.
God
therefore
taketh
upon
himself
to
be
a
powerfull
worker
and
authour
of
all
those
supernaturall
acts
whereby
they
tend
unto
the
kingdome
of
Glory
.
But
the
case
is
quite
otherwise
with
men
not-elected
.
Defective
actions
cannot
proceed
from
the
operation
of
an
almighty
and
holy
God
:
they
are
the
productions
which
defective
causes
of
themselves
freely
bring
forth
,
where
they
are
not
guided
and
acted
by
that
speciall
grace
which
guideth
and
acteth
all
Gods
elect
.
And
notwithstanding
,
though
God
cannot
be
an
Authour
or
a
producer
,
much
lesse
an
Inforcer
,
in
regard
of
any
sinfull
action
,
yet
God
may
be
a
Decreer
,
a
Determiner
,
in
permitting
persons
not-elected
to
fall
voluntarily
into
sinnes
,
to
continue
voluntarily
in
them
unto
their
lives
end
,
and
for
them
to
undergo
endlesse
misery
in
another
life
.
And
this
is
all
which
can
truly
be
inferred
upon
the
decree
of
absolute
Election
and
Non-election
.
Bonaventure
in
effect
saith
the
same
;
[
](A81961-e27920-b)f
f
Lib.
1.
dist.
46.
quaest.
5.
Malum
non
subest
potentiae
Divinae
producenti
,
subest
tamen
potentiae
providenti
.
The
comparisons
of
a
King
procuring
the
ruine
of
his
subjects
,
or
of
Tiberius
causing
virgins
to
be
deflowred
,
that
so
they
might
be
strangled
,
with
God
absolutely
electing
some
both
to
the
end
and
to
the
effectuall
and
infallible
means
of
salvation
,
and
absolutely
not-electing
others
,
but
decreeing
to
permit
them
by
their
own
default
to
fail
in
atteining
salvation
,
is
as
frivolous
as
odious
.
For
Gods
absolute
decree
of
Non-election
doth
neither
make
men
miserable
nor
wicked
,
but
onely
(
for
ends
best
known
to
himself
)
absolutely
willeth
the
permitting
of
such
men
to
be
the
causes
both
of
their
own
sinnes
and
miseries
.
Neither
had
God
ever
an
absolute
purpose
to
put
any
innocent
man
to
death
,
or
to
damne
any
sinner
,
but
upon
the
respect
unto
his
foregoing
sinnes
.
All
sides
grant
that
God
is
the
Authour
of
Ad
IV
mans
salvation
and
conversion
:
But
the
Arminian
side
flatly
denieth
that
God
by
the
grace
prepared
for
men
in
their
Election
or
Predestination
,
is
the
authour
or
cause
of
any
mans
conversion
,
faith
,
perseverance
,
or
salvation
.
Nay
,
they
stiffly
mainte●●
that
conversion
,
faith
and
perseverance
to
the
last
gasp
are
things
foreseen
by
God
in
man
before
any
man
is
elected
or
predestinated
unto
salvation
by
God
.
It
is
therefore
clear
,
that
according
to
the
doctrine
of
the
Remonstrants
,
Predestination
or
Election
is
no
cause
of
any
mans
conversion
:
For
an
effect
foreseen
is
never
caused
by
that
which
followeth
after
it
,
but
is
rather
the
cause
of
that
prevision
,
and
of
what
is
consequently
done
thereupon
.
The
Remonstrants
may
justly
be
taxed
with
that
errour
which
this
Authour
goeth-about
to
fasten
upon
their
adversaries
.
For
in
their
opinion
God
doth
no
more
in
procuring
the
conversion
of
the
elect
then
he
doth
in
procuring
the
conversion
of
the
reprobates
,
who
notwithstanding
remain
unconverted
.
For
procuring
the
conversion
,
faith
,
perseverance
of
Judas
,
God
took
order
that
sufficient
means
should
be
ministred
unto
him
,
God
gave
him
a
power
to
elicite
the
act
of
his
conversion
and
those
other
supernaturall
acts
required
unto
salvation
,
though
God
never
absolutely
decreed
the
conversion
of
Judas
,
or
the
making
him
a
faithfull
and
perseverant
Christian
.
Thus
say
the
Remonstrants
.
In
like
manner
(
say
they
)
God
administred
sufficient
means
of
grace
unto
Peter
,
God
gave
him
a
power
to
c●nvert
,
to
believe
,
to
persevere
,
but
God
never
absolutely
decreed
the
converting
of
Peter
(
or
any
man
else
)
or
the
saving
of
Peter
;
but
he
left
Peters
conversion
depending
upon
the
contingent
act
of
his
own
free-will
;
and
upon
the
foresight
of
this
contingent
act
God
predestinateth
Peter
unto
salvation
.
Just
so
he
left
the
conversion
of
Judas
,
and
upon
the
self-same
terms
he
had
decreed
the
salvation
and
the
predestination
of
Judas
.
But
to
urge
this
no
further
:
God
doth
much
more
in
procuring
the
salvation
of
Peter
then
he
did
for
procuring
the
salvation
of
Judas
.
And
as
for
the
procuring
and
working
the
impenitency
or
infidelity
of
reprobates
,
God
doth
not
at
all
work
any
vitious
dispositions
or
defective
and
sinfull
actions
in
such
men
.
Wicked
habits
or
dispositions
are
diseases
bred
within
mens
own
souls
,
not
infused
into
them
by
the
Physician
of
our
souls
:
Wicked
and
sinfull
actions
are
the
productions
of
their
own
corrupted
free-will
,
and
not
produced
by
any
Divine
operation
working
in
them
:
for
it
is
onely
in
good
and
holy
actions
that
God
giveth
us
both
the
will
and
the
deed
.
Yea
but
(
say
they
)
as
God
hath
absolutely
and
antecedently
without
the
fore-sight
of
any
deservings
resolved
by
irresistible
means
to
cause
the
elect
to
believe
,
repent
and
persevere
,
that
so
his
decree
of
their
salvation
may
be
accomplished
;
even
so
,
in
the
doctrine
of
those
that
teach
absolute
negative
Reprobation
,
God
hath
of
his
alone
will
and
pleasure
peremptorily
decreed
the
damnation
and
the
finall
impenitencie
of
reprobates
,
and
by
unconquerable
power
,
&c.
In
both
this
Authour
is
utterly
mistaken
.
For
the
Elect
;
God
hath
absolutely
and
antecedently
without
any
prevision
of
their
merits
,
graciously
elected
and
ordained
them
unto
eternall
life
:
And
this
hath
ever
been
mainteined
by
Catholick
Divines
against
Pelagians
and
Semipelagians
,
and
is
at
this
day
the
common
doctrine
both
of
the
Protestant
and
Romane
Church
;
though
by
some
few
it
be
gainsaid
in
both
.
But
for
those
words
,
without
the
foresight
of
their
deservings
,
if
by
the
name
of
deservings
this
Authour
understandeth
repentance
,
faith
,
persevering
,
and
such
supernaturall
acts
required
to
salvation
;
we
grant
it
is
not
onely
untrue
but
unpossible
that
God
should
decree
the
salvation
of
any
man
without
the
fore-sight
of
those
acts
;
because
in
Predestination
the
effectuall
and
infallible
producing
of
all
those
acts
is
resolved
upon
,
Vide
Mald.
Antis
.
pag.
9
,
10.
&c.
and
God
cannot
but
from
all
eternitie
fore-see
what
himself
hath
from
all
eternitie
decreed
to
work
.
We
deny
not
foresight
of
faith
and
perseverance
in
the
Catholick
sense
,
that
is
,
as
of
effects
and
consequents
of
the
Divine
Predestination
or
Election
;
but
in
the
Arminian
sense
,
Vide
pag.
13
,
14.
that
is
,
as
of
antecedent
motives
,
reasons
,
causes
or
conditions
foreseen
in
men
,
and
drawing
after
them
the
decree
of
Predestination
.
As
for
those
terms
by
irresistible
means
,
they
are
merely
captious
.
It
is
sufficient
to
establish
absolute
Predestination
,
that
such
means
are
prepared
for
the
predestinate
cui
nullum
durum
cor
resistet
:
whether
there
be
a
metaphysicall
possibilitie
of
resistance
left
in
them
or
no
,
let
those
dispute
who
love
endlesse
wranglings
.
Vide
Mald.
Antis
.
pag.
13.
Now
to
come
to
the
Non-elect
:
In
their
Preterition
or
negative
Reprobation
there
is
no
decree
involved
of
damning
any
man
upon
Gods
alone
will
and
pleasure
,
but
onely
upon
the
guilt
and
misdesert
of
the
persons
,
whom
the
decree
of
negative
Reprobation
permitteth
(
and
that
with
infallibilitie
of
the
event
)
to
procure
their
own
condigne
punishment
.
Neither
doth
God
draw
any
man
on
unto
sinne
by
an
unconquerable
power
;
but
he
permitteth
some
men
by
the
devil
and
their
own
lusts
to
be
drawn
from
sinne
to
sinne
,
till
at
last
they
perish
in
their
sinnes
;
of
whom
Perditio
tua
ex
te
notwithstanding
is
most
truly
verified
.
The
difference
therefore
which
God
in
the
course
of
his
providence
taketh
with
the
Elect
and
with
the
Non-elect
is
as
different
as
possibly
can
be
imagined
.
The
conversion
,
perseverance
and
salvation
of
the
Elect
,
he
worketh
by
such
a
speciall
grace
,
as
in
his
infinite
wisdome
he
knoweth
will
,
and
out
of
his
infinite
goodnesse
and
mercy
he
decreeth
shall
work
in
them
all
those
blessed
and
saving
effects
.
As
for
the
finall
sinnes
and
damnation
of
the
Reprobate
,
the
providence
of
God
permitteth
them
both
,
whereas
he
could
(
as
he
doth
in
his
Elect
)
hinder
the
one
,
and
prevent
the
other
.
But
as
God
worketh
not
their
sinnes
(
being
effects
of
a
finite
deficient
and
not
of
an
infinite
efficient
cause
)
so
he
did
never
upon
mere
will
and
pleasure
decree
their
damnation
,
as
he
did
the
salvation
of
his
Elect.
And
therefore
he
cannot
be
called
the
authour
of
any
mans
sinne
or
damnation
,
though
he
may
truly
be
styled
the
authour
of
all
good
graces
and
actions
,
as
also
of
salvation
unto
all
the
Predestinate
.
For
the
Fathers
;
It
is
most
true
that
they
deny
a
Predestination
unto
any
sinfull
acts
:
And
the
reason
was
that
which
was
even
now
touched-upon
,
Because
they
conceived
Predestination
to
be
such
a
decree
as
prepareth
from
eternitie
and
in
time
infallibly
and
most
effectually
worketh
all
those
graces
and
gracious
acts
whereby
men
are
brought
to
eternall
life
.
So
that
Predestination
implyeth
an
effectuall
production
or
operation
of
those
good
things
which
are
intended
unto
the
predestinate
.
Now
because
the
evil
of
sinne
cannot
fall
under
the
Divine
causalitie
or
operation
,
the
Fathers
granted
a
prescience
in
God
of
all
mens
sinnes
,
but
truly
denied
a
Predestination
of
any
mans
sins
,
and
as
truly
a
necessitation
or
necessitating
decree
forcing
any
man
unto
sin
.
But
what
of
all
this
?
If
there
be
no
decree
of
Predestination
forcing
men
unto
sin
,
is
there
therefore
no
decree
of
negative
Reprobation
or
Non-election
,
resolving
to
permit
some
finally
to
sinne
and
eternally
to
perish
?
Is
there
no
decree
of
absolute
Predestination
,
not
permitting
others
out
of
their
own
defective
will
finally
to
continue
in
sinne
and
perish
,
and
absolutely
resolving
to
draw
them
out
of
the
state
of
sinne
,
and
advance
them
to
the
state
of
glory
?
I
conclude
,
that
unlesse
this
Authour
under
the
name
of
absolute
Reprobation
mean
the
absolute
judiciary
decree
of
Damnation
,
and
an
absolute
decree
of
necessitating
men
unto
the
deserts
of
their
damnation
,
he
hath
said
nothing
at
all
to
evince
that
absolute
Reprobation
maketh
God
the
Authour
of
sinne
.
If
he
mean
such
a
decree
when
he
fighteth
against
absolute
Reprobation
,
he
fighteth
with
his
own
shadow
,
and
opposeth
that
which
no
judicious
Divine
will
endeavour
to
uphold
.
Of
the
Supralapsarians
Distinctions
.
THis
term
of
Supralapsarians
,
which
is
truly
fastened
upon
some
Protestant
Divines
,
but
falsely
upon
Calvine
,
if
it
designe
all
those
who
place
the
decrees
of
Election
and
Reprobation
before
the
Prevision
or
decree
of
permitting
originall
sinne
,
it
taketh-in
Scotus
and
all
his
followers
,
it
taketh-in
a
great
number
of
the
Romanists
,
for
(
if
Suarez
say
true
)
it
is
the
more
common
opinion
amongst
them
.
This
I
note
to
shew
the
private
spleen
which
our
Remonstrants
carrie
against
some
Protestant
writers
of
good
desert
in
Gods
Church
,
whom
they
fouly
handle
for
the
self-same
opinion
which
they
wink
at
in
the
Romanists
.
But
to
come
to
their
Distinctions
.
The
first
Distinction
of
the
Supralapsarians
Dist.
I
whereby
they
clear
themselves
from
making
God
the
true
cause
of
mens
sinnes
though
they
teach
absolute
Election
and
Non-election
or
negative
Reprobation
considered
before
the
fall
,
is
,
That
Gods
decrees
may
be
Operative
or
Permissive
.
This
decree
of
Reprobation
is
not
a
decree
to
work
any
mans
sinfull
actions
whereby
he
incurreth
damnation
,
but
to
let
them
come
to
passe
by
the
free
operation
of
his
own
will
.
This
Distinction
of
Gods
decrees
is
not
denied
;
but
it
is
objected
by
this
Authour
,
That
God
standeth
in
no
need
of
mans
sinne
for
setting
forth
of
his
glorie
;
as
if
the
doctrine
of
the
Supralapsarians
concerning
absolute
Election
and
absolute
Non-election
or
Reprobation
made
sinne
so
absolutely
needfull
that
Gods
glory
must
suffer
an
eclipse
if
sinnes
be
not
committed
by
his
own
procuring
and
working
.
But
absolute
Reprobation
implieth
onely
,
that
God
knew
he
could
turn
the
sinnes
of
men
and
angels
(
yea
and
their
damnation
)
unto
his
own
glorie
;
and
that
he
decreed
so
to
do
in
some
,
not
out
of
any
necessitie
of
setting
forth
his
glorie
by
permitting
or
punishing
their
sinnes
,
but
out
of
his
Free-will
determining
so
to
manifest
his
glorie
.
The
glorie
which
eternally
and
essentially
belongeth
unto
God
,
needeth
not
the
creature
it self
,
much
lesse
then
the
sinne
of
the
creature
.
Gods
glorie
had
been
the
same
that
it
is
if
man
had
never
been
made
;
and
so
consequently
if
he
had
never
sinned
,
if
he
had
never
been
condemned
unto
Hell
for
sinne
.
Nay
further
,
if
no
man
had
ever
been
elected
,
sanctified
,
or
saved
,
Gods
glorie
is
a
thing
which
could
not
possibly
have
been
lessened
or
any
way
blemished
.
The
outward
and
temporall
manifestation
of
Gods
glorie
being
in
it self
a
thing
of
no
necessitie
in
regard
of
God
,
it
is
fond
to
imagine
that
God
standeth
in
need
of
any
such
means
for
setting-forth
of
his
glory
,
seeing
the
very
temporall
setting-forth
of
his
glory
is
a
thing
no
way
needfull
unto
him
.
We
agree
therefore
,
that
God
stands
in
no
need
of
sin
either
for
his
glory
as
it
is
considered
in
it self
,
or
as
it
is
to
be
manifested
unto
the
creature
:
For
God
in
his
infinite
wisdome
could
(
without
the
permission
of
sin
)
have
found
means
enough
for
sufficient
illustration
of
his
own
glory
.
Two
other
reasons
are
assigned
by
this
Authour
of
the
permission
of
sinne
:
The
one
is
,
the
great
good
which
the
most
wise
God
foreseeth
he
can
,
and
the
most
gracious
God
determineth
that
he
will
bring
out
of
the
evil
actions
of
men
.
The
other
is
,
because
man
is
by
God
made
a
free
Creature
,
undetermined
in
his
actions
till
he
determine
himself
,
and
therefore
may
not
be
hindered
from
sinning
by
omnipotencie
.
The
former
reason
we
gainsay
not
:
The
latter
is
neither
fitly
nor
truly
set
down
.
The
full
reason
is
,
Because
God
who
gave
man
a
Free
and
yet
a
defective
will
,
hath
thought
it
fit
that
this
will
should
produ●●
her
own
acts
per
modum
liberi
agentis
,
and
yet
so
that
the
defectivenesse
as
well
as
the
freedome
should
be
manifested
.
Now
had
not
God
established
any
such
permissive
decree
,
the
frailtie
and
deficiencie
of
the
Creatures
free-will
could
not
have
been
discovered
either
in
men
or
angels
.
Now
it
is
false
(
which
is
supposed
and
here
implied
)
that
Gods
determination
of
mans
will
unto
every
particular
action
is
a
necessary
hindering
of
the
libertie
of
the
will
unto
all
actions
so
predetermined
.
The
Jesuites
themselves
,
who
oppose
the
Dominicanes
in
their
Physicall
Determination
or
Predefinition
of
mans
will
unto
all
acts
of
what
kind
soever
,
do
notwithstanding
grant
a
Predefinition
or
Predetermination
unto
good
supernaturall
acts
,
and
that
without
all
impeachment
to
the
libertie
of
mans
will
.
To
think
therefore
that
God
should
repent
his
own
ordinance
concerning
mans
libertie
unlesse
he
leave
all
his
actions
unto
himself
undetermined
,
and
that
Gods
permissive
decree
is
founded
upon
this
reason
,
is
a
flat
mistake
.
And
here
I
must
adde
unto
what
hath
been
said
,
That
the
Divine
permission
which
adhereth
unto
the
decree
of
Reprobation
may
be
understood
two
wayes
.
It
may
be
taken
either
for
that
immanent
and
eternall
decree
quo
decernit
Deus
non
impedire
peccatum
,
Ruiz
.
de
scient.
Dei
,
disp.
26
§.
1
&
decerni●●●●iqua
bona
facere
,
licèt
sciat
illorum
occasione
committendum
esse
peccatum
;
and
this
is
called
increata
permissio
:
or
for
the
temporall
accomplishment
of
this
decree
,
in
producing
those
occasions
and
circumstances
,
good
in
themselves
,
which
God
foreknew
would
be
abused
unto
sinfull
actions
,
and
permitteth
so
to
be
;
and
this
is
called
creata
permissio
.
Absolute
Election
and
Reprobation
cannot
be
defended
without
this
absolute
permissive
decree
:
But
this
absolute
permissive
decree
may
and
is
easily
and
perspicuously
defended
by
Divines
both
of
our
Church
and
the
Romane
from
making
God
the
cause
or
Authour
of
any
mans
sinne
.
This
is
so
clear
that
it
is
here
confessed
,
that
such
a
Permissive
decree
is
truly
and
fitly
contradistinguished
to
an
Operative
decree
.
But
it
is
objected
,
that
the
Defenders
of
the
absolute
decree
in
sinfull
events
ascribe
more
to
the
operative
power
of
God
then
this
permission
importeth
.
How
is
this
proved
?
I.
Because
many
who
defend
absolute
Predestination
and
negative
Reprobation
do
utterly
reject
this
former
distinction
of
a
Permissive
and
Operative
decree
.
I
dare
boldly
say
not
many
,
and
I
think
not
one
man
will
be
found
who
dareth
utterly
reject
this
distinction
.
And
if
some
should
,
doth
it
therefore
follow
that
the
Doctrine
it self
of
absolute
Election
and
absolute
Non-election
maketh
God
the
operative
cause
of
sinne
,
because
some
mainteining
this
Doctrine
do
ignorantly
and
falsely
maintein
together
with
it
an
erroneous
opinion
?
As
for
Beza
and
Calvine
,
whom
this
Authour
challengeth
to
make
God
to
decree
sinne
with
an
energeticall
and
working
will
,
and
not
onely
with
a
permissive
,
and
therefore
to
make
God
the
cause
of
sinne
,
he
should
first
have
considered
that
the
permissive
decree
concerning
sinfull
actions
implieth
an
infallibilitie
of
the
events
so
permitted
.
Ruiz
.
Descient
.
disp
.
69.
§.
10.
Positâ
permissione
certissima
est
futuritio
peccati
quod
permittitur
,
&
omnium
circumstantiarum
quae
permittuntur
in
illo
.
Secondly
it
should
have
been
considered
,
that
there
can
be
no
infallible
knowledge
of
such
permitted
events
unlesse
an
Energeticall
and
Operative
will
be
conjoyned
with
the
Permissive
will
.
But
how
farre
forth
is
this
energeticall
will
or
decree
conversant
about
sinfull
actions
whose
event
is
decreed
by
a
permissive
will
or
decree
?
First
,
It
eternally
decreeth
and
accordingly
at
the
very
time
when
sinfull
actions
are
committed
it
giveth
the
sinner
the
power
and
use
of
understanding
and
Free-will
,
without
which
he
could
not
sinne
.
Secondly
,
God
thereby
eternally
decreed
to
concurre
,
and
accordingly
at
the
instant
doth
concurre
,
ad
materialem
actionem
peccati
,
which
otherwise
could
not
come
into
act
or
being
.
Thirdly
God
also
decreed
to
make
a
collection
and
concurrence
of
those
circumstances
and
occasions
(
good
alwayes
as
they
come
from
God
)
whereupon
God
foresaw
that
the
sinner
would
infallibly
fall
into
sinne
.
Fourthly
,
God
decreed
to
denie
all
such
means
as
in
his
infinite
wisdome
he
knew
would
have
prevented
such
sinnes
,
and
to
afford
them
onely
such
means
as
he
certainly
knoweth
they
will
voluntarily
abuse
unto
the
committing
of
sinne
.
Fifthly
,
God
limiteth
and
ordereth
their
sins
,
that
they
shall
break
forth
in
no
other
measure
,
at
no
other
time
,
upon
no
other
persons
,
then
himself
hath
fore-appointed
.
And
lastly
,
God
ordereth
all
the
permitted
sinnes
of
the
reprobate
to
his
own
glory
and
the
good
of
his
elect
.
All
these
may
in
a
good
sense
be
called
operative
decrees
or
volitions
of
God
,
and
not
barely
permissive
:
In
all
these
which
are
conversant
about
the
sinnes
of
men
,
there
is
a
positive
will
of
God
which
doth
not
onely
permit
men
to
work
their
sinfull
actions
,
but
above
and
in
those
sinfull
actions
hath
his
own
good
and
holy
work
.
And
this
is
that
Energeticall
will
which
Calvine
and
Beza
attribute
unto
God
in
mens
sinfull
actions
;
which
their
very
adversaries
are
forced
to
acknowledge
.
As
for
any
energeticall
will
which
should
so
have
a
working
in
sinfull
actions
as
that
it
should
be
the
cause
quòd
talis
actio
sit
cum
tali
defectu
,
or
(
in
plainer
terms
)
that
should
work
the
contrariety
or
repugnancy
of
the
sinners
will
unto
the
law
of
God
,
this
Calvine
and
Beza
utterly
disclaim
.
And
as
for
the
very
terms
which
they
use
in
referring
sinfull
actions
unto
the
will
of
God
,
the
very
same
in
substance
are
used
by
all
other
Divines
,
though
some
in
words
are
more
strict
then
others
.
I
now
quote
that
of
Ruiz
,
[
](A81961-e28880-b)g
g
De
scientia
Dei
,
p.
219.
Dei
voluntate
,
consilio
,
decreto
,
definitione
fieri
peccatorum
actiones
significat
Scriptura
.
And
that
of
Penottus
,
[
](A81961-e28910-b)h
h
Lib.
8.
c.
22
§.
2.
Hoc
solùm
fit
in
mundo
,
&
eo
modo
,
&
ad
eum
finem
,
Quod
,
&
Quemodo
,
&
ad
Quem
finem
Deus
vult
illud
fieri
.
And
,
[
](A81961-e28950-b)i
i
Lib.
5.
c.
9.
p.
255.
Ipsa
Divina
causalitas
aliquo
modo
extenditur
ad
ipsa
mala
,
non
sicut
ad
effectum
constitutum
in
esse
per
ipsam
Divinam
causalitatem
,
sed
sicut
ad
objectum
circa
quod
versatur
Divina
causalitas
,
vel
illud
impediendo
nè
fiat
,
vel
illud
permittendo
fieri
,
&c.
So
that
the
question
is
not
,
Whether
God
have
onely
a
permissive
decree
about
sinfull
actions
;
for
most
grant
he
hath
also
an
operative
decree
but
all
the
difficulty
is
,
In
what
manner
and
measure
and
by
what
means
this
decree
hath
his
work
upon
the
will
.
Calvine
and
Beza
then
might
well
tax
all
who
grant
onely
a
permissive
decree
concerning
the
events
of
sinne
,
and
deny
an
operative
,
and
truly
avouch
that
many
places
in
Scripture
cannot
be
understood
of
a
bare
permission
,
but
of
necessity
they
import
some
kind
of
effectuall
operation
.
II.
It
is
further
objected
,
That
the
mainteiners
of
absolute
Reprobation
,
though
they
admit
the
name
of
a
permissive
decree
,
yet
they
corrupt
the
meaning
:
For
whereas
Permission
is
an
act
of
Gods
consequent
or
judiciary
will
,
they
make
it
an
act
of
Gods
antecedent
will
exercised
about
those
who
as
yet
lie
under
no
guilt
of
sinne
.
It
is
true
that
there
is
such
a
permission
as
this
Authour
speaketh
of
,
which
is
judiciary
,
and
layeth
hold
onely
upon
those
who
have
long
abused
the
mercies
of
God
:
but
he
is
deceived
in
thinking
that
no
decree
of
Divine
permission
can
be
antecedent
unto
the
guilt
of
sinne
.
The
Non-elect
angels
were
permitted
to
commit
their
first
sinne
;
which
could
not
possibly
be
a
judiciary
permission
in
punishment
of
any
former
sinne
.
Adam
and
Eve
were
permitted
to
fall
into
their
first
transgression
;
which
permission
cannot
without
evident
absurdity
be
deduced
from
any
foregoing
or
foreseen
sinne
of
theirs
.
And
to
speak
generally
of
all
persons
not-elected
,
the
permissive
decree
of
their
finall
perseverance
in
sinne
must
in
reason
be
antecedent
to
the
absolute
prevision
of
their
impenitency
.
And
though
God
may
justly
decree
to
punish
the
abusers
of
their
free-will
by
letting
them
fall
from
one
sinne
to
another
,
yet
there
can
be
no
one
sinne
insisted
upon
in
which
the
permissive
decree
of
God
is
not
antecedent
to
the
prevision
of
the
same
sinne
.
But
let
us
hear
what
Calvines
adversaries
themselves
say
concerning
this
point
of
Permission
.
[
](A81961-e29130-b)k
k
Molina
,
Quaest
.
23.
pag.
398
,
399.
Voluntas
permittendi
peccata
,
permissióque
ipsa
,
esse
potest
non
propter
culpam
aliquam
quasi
in
poenam
,
sed
ex
sola
libera
voluntate
Dei.
Prius
est
Deum
denegatione
(
specialium
)
auxiliorum
permittere
peccatum
quàm
peccatorem
in
illud
incidere
.
And
this
is
properly
that
permissive
decree
or
that
Permission
which
we
understand
when
we
dispute
about
Non-election
or
negative
Reprobation
.
Of
this
Suarez
speaketh
in
this
manner
;
[
](A81961-e29170-b)l
l
Opusc
pag.
178.
Hinc
intelligitur
,
voluntatem
illam
permittendi
peccata
reprobi
,
si
ad
totum
ejus
lapsum
comparetur
,
non
habere
causam
ex
parte
illius
.
And
Vasquez
;
[
](A81961-e29200-b)m
m
In
Im.
qu.
23.
Disp.
9.
§.
4.
Sicut
primae
vocationis
nulla
datur
causa
,
ità
neque
permissionis
in
eo
qui
permittitur
,
post
quam
ab
originali
justificatus
est
.
Nullum
peccatum
est
quod
non
praecedat
aliqua
permissio
,
hoc
est
,
Negatio
vocationis
congruae
quâ
novit
Deus
peccatum
impediendum
si
concederetur
.
I
could
bring
many
more
speaking
to
this
purpose
:
but
the
mistake
of
this
Authour
is
so
evident
in
making
the
permissive
decree
which
cohereth
unto
Non-election
or
negative
Reprobation
to
be
a
judiciary
decree
,
that
it
needeth
no
further
confutation
.
He
further
telleth
us
,
That
Permission
is
no
more
then
a
not-hindering
of
men
from
falling
that
are
able
to
stand
,
and
supposeth
a
possibility
of
not-sinning
:
But
those
who
defend
absolute
Reprobation
make
it
a
withholding
of
grace
needfull
for
the
avoiding
of
sinne
,
and
so
including
a
necessitie
of
sinning
.
In
this
dispute
about
absolute
Predestination
and
Reprobation
or
Non-election
,
we
are
not
to
regard
what
every
particular
Doctour
saith
or
writeth
,
but
what
is
in
deed
and
truth
a
consequent
of
the
doctrine
it self
.
And
first
we
answer
,
That
the
permissive
decree
upon
which
Reprobation
dependeth
conteineth
in
it
somewhat
more
then
a
bare
not-hindering
of
men
to
fall
into
sinne
,
though
it
be
no
reall
positive
efficient
or
working
cause
of
their
sinne
.
For
whereas
God
hath
infinite
wayes
whereby
he
could
prevent
the
sinnes
of
any
Reprobate
person
,
and
that
without
forcing
their
free-will
,
it
conteineth
a
positive
and
peremptory
resolution
of
denying
them
all
such
grace
as
he
knoweth
would
prove
effectuall
to
their
salvation
were
it
afforded
them
.
And
which
is
more
,
it
conteineth
a
positive
decree
of
putting
them
into
such
circumstances
,
conditions
or
occasions
as
God
knoweth
will
infallibly
induce
them
to
sinne
.
This
is
not
done
by
a
bare
permission
,
but
by
some
kind
of
operation
.
And
this
is
out
of
all
question
amongst
judicious
Divines
whether
Protestants
or
Papists
.
And
yet
withall
they
maintein
,
that
men
thus
reprobated
,
and
thus
permitted
to
fall
into
finall
impenitency
,
thus
placed
by
Divine
providence
in
circumstances
and
conditions
which
he
knoweth
will
by
them
infallibly
be
abused
unto
sinne
and
obstinacy
in
sinne
,
were
not
thereby
spoiled
of
their
possibility
of
standing
,
or
of
their
possibility
of
not
committing
this
or
that
sinne
permitted
.
The
Reprobation
therefore
which
is
mainteined
by
orthodox
Divines
,
and
the
Permission
thereunto
annexed
,
importeth
not
a
withholding
of
grace
absolutely
necessary
for
the
avoiding
of
sinnes
so
permitted
,
much
lesse
a
necessitating
of
sinners
unto
their
severall
sinnes
,
but
a
withholding
of
all
grace
which
would
be
de
facto
effectuall
unto
the
avoidance
of
sinne
,
and
such
an
ordering
of
circumstances
and
occasions
as
God
certainly
knoweth
will
make
them
freely
runne
into
their
sinnes
and
obstinately
continue
in
them
.
Now
whereas
it
is
further
objected
,
that
from
the
withdrawing
of
such
grace
sinne
must
needs
follow
;
we
answer
,
That
sinne
doth
infallibly
follow
upon
this
Reprobation
,
permission
,
and
withholding
of
effectuall
grace
;
yet
not
an
as
effect
floweth
from
the
proper
and
true
cause
,
but
as
a
Consequent
is
deducted
out
of
an
Antecedent
,
by
a
true
form
of
reasoning
.
As
for
example
,
if
we
reason
thus
,
God
absolutely
decreed
to
withhold
from
the
non-elect
angels
all
such
effectuall
grace
as
he
knew
would
have
upheld
them
,
and
without
which
he
knew
infallibly
that
they
would
fall
away
;
and
he
further
decreed
to
permit
them
to
fall
away
:
Therefore
God
by
these
his
decrees
necessarily
caused
their
sinne
,
it
is
a
false
collection
or
inference
.
But
thus
to
argue
,
God
absolutely
decreed
,
&c.
therefore
their
sinne
and
voluntary
apostasie
certainly
followed
necessitate
infallibilitatis
,
this
is
a
true
inference
.
That
which
occasioned
the
Remonstrants
errour
in
this
point
,
is
an
equivocation
in
the
word
Cause
or
Causing
.
For
one
may
be
said
to
be
the
cause
of
such
an
evil
action
or
event
,
really
,
truly
,
and
properly
,
when
he
doth
directly
work
the
production
of
that
evil
;
or
abusively
,
improperly
,
and
falsely
,
when
he
doth
not
work
as
he
could
to
the
preventing
and
hindering
of
such
an
event
.
Thus
ignorant
men
may
suppose
that
when
the
sunne
withholdeth
his
beams
,
it
really
&
truly
worketh
or
causeth
that
darknesse
,
coldnesse
,
fogginesse
,
wherewith
the
aire
is
presently
possessed
:
but
in
truth
there
is
no
such
matter
.
2.
And
further
we
say
,
That
this
Reprobation
or
Permission
whereof
we
speak
in
this
controversie
concerning
absolute
or
conditionate
Election
&
Non-election
,
implieth
not
a
Subtraction
of
any
graces
or
helps
obteined
,
much
lesse
of
any
absolutely
necessary
to
the
preventing
of
sinne
;
but
a
Non-preparation
,
a
Non-donation
of
such
graces
and
helps
without
which
God
foresaw
and
foreknew
that
the
Reprobates
out
of
their
own
free
and
perverse
will
would
infallibly
delight
and
perish
in
their
sinnes
.
The
Subtraction
of
some
measure
of
grace
already
given
,
and
permission
of
a
man
to
fall
into
more
sinnes
,
in
punishment
of
a
former
sinne
voluntarily
committed
,
is
not
alwayes
a
signe
of
Reprobation
,
nor
of
the
permissive
decree
thereunto
appendent
.
For
many
of
the
elect
have
thus
been
permitted
to
fall
from
one
sinne
into
another
,
as
David
was
from
adultery
unto
murder
;
and
yet
at
length
all
turned
to
his
greater
good
.
But
when
we
speak
of
a
permission
inseparably
and
properly
belonging
to
the
Non-elect
,
it
is
not
a
Subduction
of
needfull
grace
in
poenam
peccati
,
much
lesse
a
working
of
any
malicious
qualitie
in
them
whereby
they
are
necessitated
to
sinne
,
but
a
Not-preparation
or
Non-donation
of
such
grace
without
which
God
knoweth
most
infallibly
that
they
will
live
and
die
in
their
sinnes
.
And
this
is
it
which
S.
Augustine
intended
when
he
said
,
Deo
reprobante
non
irrogatur
aliquid
quo
homo
fit
deterior
,
sed
tantùm
non
erogatur
quo
fiat
melior
.
For
the
saying
of
learned
Whitaker
,
it
is
true
,
the
permissive
decree
,
as
it
properly
concerneth
Reprobation
,
being
nothing
else
but
a
negation
of
all
such
gracious
helps
quibus
positis
peccatum
impediretur
:
which
must
be
understood
of
finall
sinne
,
if
it
be
applied
unto
the
permission
which
is
onely
proper
to
the
Non-elect
:
For
the
Elect
oftentimes
are
denied
such
helps
,
which
if
they
had
been
afforded
,
this
or
that
particular
sinne
had
certainly
been
prevented
;
and
the
Non-elect
may
have
such
help
of
grace
afforded
them
,
whereby
they
do
actually
avoid
this
or
that
sinne
,
unto
the
committing
whereof
they
were
before
strongly
inclined
.
As
for
the
phrase
used
by
Pareus
,
That
Adam
could
not
use
his
endowments
to
persevere
;
This
non
posse
is
in
Scriptures
,
Fathers
,
Schoolmen
and
all
manner
of
Authours
usually
applied
unto
such
actions
wherein
the
Agents
had
a
free
power
not
to
have
done
what
they
did
.
It
is
therefore
a
weak
inference
,
to
gather
from
the
bare
words
Necesse
,
Impossibile
,
Non
posse
,
Non
possibile
,
or
the
like
,
a
necessitation
of
mans
will
unto
such
acts
,
or
an
absolute
impotency
unto
the
opposite
acts
,
as
this
Authour
and
the
Remonstrants
ordinarily
do
.
Jerem.
13.23
.
The
Jews
are
said
to
be
under
the
same
impossibilitie
of
doing
good
which
the
Black-moor
is
of
making
his
skin
white
:
yet
no
necessitation
of
doing
evil
actions
is
thereby
implyed
.
Joan.
12.39
.
Propterea
non
poterant
credere
,
&c.
and
yet
according
to
Prospers
determination
,
[
](A81961-e29530-b)n
n
Ad
Cap.
Gall.
sent.
super
14.
Non-praedestinatus
perit
infidelitate
voluntariâ
,
non
coactâ
.
Matth.
18.7
.
Necesse
est
ut
veniant
scandala
:
and
yet
the
giving
of
scandals
is
not
enforced
upon
any
mans
will
.
Nemo
potest
corrigere
quem
Deus
despexerit
:
and
yet
the
Reprobates
continue
incorrected
in
their
sinnes
through
their
own
voluntary
obstinacy
.
Rom.
2.5
.
Thou
after
thine
hardnesse
and
heart
that
cannot
repent
:
and
yet
this
CANNOT
doth
not
free
the
wicked
from
voluntary
impenitency
.
2.
Pet.
2.14
.
Having
eyes
full
of
adultery
and
that
cannot
cease
from
sinne
:
and
yet
nothing
hereby
is
implyed
or
intended
which
taketh
away
the
freedome
of
mans
will
in
committing
sinne
.
The
Fathers
use
the
same
words
,
and
yet
never
intending
thereby
the
destruction
of
free-will
,
or
the
necessitation
unto
any
sinfull
act
.
Augustine
speaking
of
a
wicked
man
saith
,
[
](A81961-e29600-b)o
o
Vide
Ruiz
Descient
.
disp.
66.
§.
1.
pag.
634
,
&c.
Cogenti
cupiditati
bonâ
voluntate
resistere
non
potest
:
yet
he
never
imagined
a
necessitation
or
coaction
unto
any
particular
sinfull
act
,
De
perfect
.
Just.
Resp.
5.
Speaking
of
Pharaoh
,
he
saith
he
was
so
hardened
,
ut
obtemperare
Deo
non
potuerit
,
Propos.
62.
in
Epist.
ad
Rom.
And
he
useth
the
same
phrase
concerning
the
Jews
,
Tract.
54.
in
Joan.
and
yet
non
posse
in
neither
place
importeth
a
coaction
or
necessitation
of
the
will
unto
any
sinfull
act
.
Not
to
heap
up
any
more
allegations
,
it
may
be
generally
observed
,
That
wheresoever
there
is
an
infallible
Divine
prescience
of
any
future
act
or
event
,
there
it
is
not
unusuall
to
affirm
that
act
to
be
necessary
,
and
the
opposite
event
to
be
impossible
.
And
Ruiz
giveth
a
reason
of
this
manner
of
speech
,
[
](A81961-e29710-b)*
*
De
scientia
Dei
,
disp
80.
§.
6.
Quia
infallibilitas
actûs
est
aliqua
impotentia
omittendi
,
&
infallibilitas
omittendi
est
aliqua
impotentia
operandi
talem
actum
.
I
have
insisted
the
longer
upon
this
because
it
is
presumed
alwayes
a
good
inference
against
Calvine
,
Beza
,
or
any
of
our
Protestant
Divines
,
They
say
such
an
action
or
event
is
necessary
,
such
an
one
is
impossible
;
therefore
they
overthrow
free-will
,
and
put
a
necessitation
unto
sinne
upon
men
not-elected
.
Whereas
when
Scriptures
,
Fathers
,
Schoolmen
,
and
modern
Papists
use
the
same
terms
,
our
Remonstrants
can
give
them
a
right
interpretation
.
To
conclude
;
Albeit
the
Permissive
decree
do
inferre
an
infallibility
of
finall
infidelity
and
impenitency
in
persons
not-elected
;
and
albeit
in
this
regard
their
not-believing
and
not-repenting
be
sometimes
termed
necessary
,
and
their
believing
and
repenting
unpossible
;
yet
it
ought
not
to
be
gathered
from
such
phrases
of
speech
,
That
God
by
taking
away
their
liberty
inforceth
them
upon
their
sinnes
.
Dist.
II
The
second
distinction
opposed
by
this
Authour
is
that
which
considereth
in
Sinne
the
Materiall
and
the
Formall
,
which
is
,
the
substrate
act
,
and
the
obliquity
of
the
act
,
and
so
granteth
God
to
be
the
cause
of
the
materiall
part
,
as
it
denieth
him
to
be
any
cause
at
all
of
the
formall
,
which
is
the
repugnancy
or
disconformity
which
the
will
of
the
Agent
hath
with
the
law
or
will
of
God
.
This
distinction
is
a
sound
and
a
necessary
distinction
,
and
approved
by
all
judicious
Divines
whether
Papists
or
Protestants
.
[
](A81961-e29840-b)p
p
Penot
.
lib.
8.
cap.
11.
De
malo
culpae
quoad
substratum
&
materiale
,
quod
est
actio
naturalis
cui
malitia
est
annexa
,
nulla
est
difficultas
in
inquirendo
&
explicando
quidnam
illud
sit
,
quoniam
ex
hac
parte
malum
culpae
non
est
malum
,
sicut
nullus
actus
naturalis
alis
est
de
se
malus
.
[
](A81961-e29880-b)q
q
Ibid.
477.
Omnes
Theologi
conveniunt
,
quòd
Deus
est
autor
entitatis
naturalis
ipsius
peccati
.
Against
this
is
excepted
,
That
all
sinnes
receive
not
this
distinction
.
If
all
sinnes
subsist
in
some
actuall
motion
of
the
soul
,
body
,
or
both
,
and
this
motion
abstractively
considered
be
the
materiall
part
of
every
actuall
sinne
,
and
hath
God
for
the
prime
cause
in
whom
we
live
,
move
,
and
have
our
being
;
then
no
sinne
can
be
assigned
wherein
this
materiall
part
may
not
be
found
.
In
eating
the
forbidden
fruit
the
materiall
part
of
the
sinne
in
regard
of
the
soul
was
the
Appetition
thereof
;
in
regard
of
the
body
,
the
Mastication
and
Manducation
and
other
bodily
acts
:
Separate
these
from
the
formall
part
,
which
is
Modus
appetendi
,
and
conteineth
a
repugnancy
to
Gods
command
,
and
God
was
the
prime
authour
thereof
.
The
Act
of
desiring
and
of
eating
must
of
necessity
be
reduced
to
God
,
without
whom
there
neither
is
nor
can
be
any
motion
of
body
or
soul
:
but
the
disorderly
Manner
of
desiring
and
eating
contrary
to
the
law
of
God
,
this
is
reducible
(
as
being
a
defect
)
onely
to
the
defective
will
of
man
.
This
is
well
observed
by
Ruiz
;
[
](A81961-e29950-b)r
r
De
vol.
disp
39.
§.
3.
Aliqui
modi
se
habendi
in
voluntate
non
reducuntur
in
Deum
tanquam
in
causam
,
praesertim
quando
culpabilis
est
modus
se
habendi
.
And
more
fully
;
[
](A81961-e29990-b)s
s
Disp.
6.
§.
2
Potest
voluntas
Divina
amando
quamlibet
actionem
sub
ratione
actionis
non
amare
differentiam
monstrositatis
per
quam
positivè
repugnat
Divinae
legi
.
He
proceedeth
in
opposing
this
distinction
,
and
saith
that
the
defenders
of
absolute
Election
and
Non-election
make
God
an
authour
not
onely
of
the
action
but
of
the
aberration
or
formall
obliquity
thereof
,
in
making
him
the
true
cause
of
those
means
which
lead
to
damnation
,
which
are
sinfull
actions
as
sinfull
,
not
as
actions
.
We
answer
,
It
is
very
true
,
the
means
which
bring
reprobated
men
unto
their
damnation
are
sinfull
actions
considered
as
sinfull
or
as
repugnant
to
the
law
of
God
,
and
not
considered
barely
and
abstractively
as
actions
:
But
we
deny
that
the
decree
of
reprobation
maketh
God
a
cause
of
those
means
or
wicked
actions
whereby
men
procure
their
own
damnation
.
For
though
Predestination
maketh
God
a
proper
efficient
cause
of
those
means
whereby
men
are
brought
to
salvation
,
because
they
are
good
,
holy
,
supernaturall
acts
;
yet
Reprobation
maketh
not
God
the
cause
efficient
of
those
means
which
carry
men
unto
damnation
,
because
they
are
evil
,
impure
,
defective
acts
,
&
such
as
it
is
repugnant
to
the
very
essence
and
nature
of
God
to
be
a
causer
of
them
.
It
is
certain
that
infidelity
,
impurity
,
impenitency
follow
the
decree
of
Reprobation
;
but
they
follow
it
not
as
means
prepared
or
wrought
by
God
for
compassing
the
damnation
of
the
Non-elect
,
but
as
the
matter
presupposed
unto
their
just
damnation
,
growing
out
of
their
own
perverse
free-will
,
Deo
permittente
,
praevidente
,
&
circa
hanc
materiam
justitiam
suam
vindicativam
exercere
decernente
.
We
assent
unto
that
judicious
determination
of
Cajetane
;
[
](A81961-e30100-b)t
t
In
1m
m
qu.
23
art.
5.
Non
est
idem
judicium
de
reprobatione
&
praedestinatione
:
quoniam
in
reprobatione
est
aliquid
extra
totum
reprobationis
effectum
,
scilicet
culpa
;
non
sic
autem
est
in
praedestinato
,
in
quo
totum
ordinans
ipsum
in
vitam
aeternam
,
est
praedestinationis
effectus
.
For
the
simile
retorted
;
If
the
decree
of
negative
Reprobation
be
supposed
by
any
to
make
God
deal
with
men
as
the
master
is
here
said
to
do
with
his
lame
horse
,
we
leave
such
wild
imaginations
to
the
forgers
thereof
,
as
not
worth
the
trouble
of
confutation
,
being
senselesse
and
godlesse
.
To
what
is
here
alledged
we
answer
,
That
Dist.
III
the
Predestination
of
God
doth
not
determine
mans
will
to
sinne
either
by
Compulsion
or
by
Necessity
:
Let
them
be
different
,
or
let
them
be
the
self-same
,
all
is
one
to
our
present
purpose
.
Predestination
did
not
compell
or
necessitate
Judas
to
betray
and
sell
his
Master
:
Predestination
did
not
compell
or
necessitate
Absalom
incestuously
to
defile
his
fathers
concubines
:
The
like
may
be
said
of
all
other
sinners
who
commit
such
sinnes
upon
deliberation
,
and
so
proceed
to
election
,
having
in
themselves
a
naturall
power
of
understanding
,
whereby
they
were
able
otherwise
to
have
deliberated
,
&
thereupon
otherwise
to
have
chosen
.
And
we
see
by
experience
that
Traytours
&
Adulterers
fully
bent
to
commit
such
wicked
acts
,
can
and
oftentimes
do
refrain
putting
them
in
practice
upon
better
deliberation
.
This
is
a
demonstration
,
that
they
can
choose
the
doing
or
the
forbearing
to
do
such
wicked
acts
:
and
when
they
choose
to
do
them
,
it
is
not
the
decree
of
predestination
which
forceth
or
necessitateth
them
thereunto
;
but
they
are
directed
thereunto
by
the
deliberate
use
of
their
understanding
,
and
resolved
to
do
such
acts
by
the
free
election
of
their
own
corrupt
will
.
S.
Augustine
,
Prosper
,
Fulgentius
were
all
defenders
of
absolute
Election
and
Non-election
,
and
adversaries
to
that
Election
and
Reprobation
which
the
Pelagians
and
Semipelagians
founded
upon
contrary
good
and
bad
actions
foreseen
in
men
,
yet
all
of
them
disclaimed
this
Necessitation
.
Let
Prosper
speak
for
them
all
three
;
[
](A81961-e30230-b)u
u
Ad
Cap.
Gall.
sent.
14.
Qui
dicit
quòd
qui
Evangelicae
praedicationi
non
credunt
ex
Dei
praedestinatione
non
credant
,
&
quòd
Deus
ità
definierit
ut
quicunque
non
credunt
ex
ipsius
constitutione
non
credant
,
non
est
catholicus
.
Non
praedestinatus
perit
infidelitate
voluntariâ
,
non
coactâ
.
That
which
is
here
determined
concerning
Infidelity
,
may
as
well
be
applied
to
Treachery
,
Adultery
,
or
any
other
transgression
of
Gods
law
:
for
in
all
such
actions
non-praedestinati
pereunt
transgressione
voluntariâ
,
non
coactâ
.
The
reasons
which
the
Authour
brings
to
prove
that
what
necessitateth
mans
will
to
sinne
is
the
cause
of
sinne
,
make
nothing
against
S.
Augustines
doctrine
of
absolute
Predestination
,
untill
he
can
prove
that
such
a
Coaction
or
Necessitation
doth
absolutely
follow
thereupon
.
Which
because
it
was
an
harder
matter
then
he
was
able
to
undertake
,
he
letteth
it
alone
;
and
so
may
we
his
arguments
.
Yet
we
must
needs
tell
him
his
Philosophical
fansie
,
That
mans
free-wil
is
under
the
insuperable
controll
of
no
lord
but
it self
,
is
but
unsound
Divinity
.
It
is
under
the
insuperable
controll
of
him
that
made
it
;
&
so
fully
,
that
Gerson
was
not
afraid
to
use
the
word
Necessity
by
this
Authour
so
much
abhorred
;
[
](A81961-e30330-b)x
x
Part.
3.
fol.
333.
Etsi
Deus
non
cogit
liberum
arbitrium
,
potest
tamen
inducere
necessitatem
ad
illud
volendum
quod
sibi
placuerit
.
And
Abulensis
;
[
](A81961-e30370-b)y
y
In
3.
Reg.
cap.
12.
Stat
libertas
arbitrii
cum
Divina
motione
voluntatem
nostram
ad
id
quod
vult
applicante
.
This
S.
Augustine
termeth
[
](A81961-e30410-b)z
z
Epist.
107
Omnipotentissimâ
facilitate
convertere
,
&
ex
nolentibus
volentes
facere
.
If
this
doctrine
of
the
supreme
Dominion
of
mans
will
be
mainteined
,
Gods
supreme
power
in
bending
and
turning
mens
hearts
at
his
own
pleasure
,
witnessed
through
the
whole
body
of
Divine
Scripture
,
must
be
abandoned
.
Yet
for
all
this
we
utterly
deny
that
God
by
his
insuperable
&
unconquerable
power
doth
at
any
time
make
the
wills
of
men
not-predestinate
servile
instruments
unto
the
committing
of
sinfull
actions
.
It
is
the
devils
suggestion
,
their
own
lustfull
provocations
,
their
voluntary
wicked
elections
which
make
them
servile
instruments
(
not
of
God
but
of
the
devil
)
in
committing
their
abominable
sinnes
.
God
maketh
both
the
devil
and
them
,
even
by
their
wicked
actions
,
to
be
instruments
unwittingly
and
unwillingly
accomplishing
his
most
wise
just
and
holy
purposes
,
and
serving
to
the
illustration
of
his
glory
.
The
Divine
dominion
which
Gods
will
hath
over
mans
doth
not
nor
cannot
shew
it self
by
any
such
influx
or
impression
as
should
instill
any
malicious
qualitie
into
mans
will
,
or
wrest
and
force
it
unto
any
malicious
action
;
neither
doth
the
decree
of
absolute
Reprobation
import
any
such
matter
.
Whatsoever
therefore
is
here
further
discoursed
concerning
this
Necessitation
and
Servile
usage
of
mans
will
by
God
unto
the
committing
of
sinnefull
actions
,
we
passe-by
,
as
presumed
and
not
proved
to
be
a
consequent
of
absolute
Predestination
and
Reprobation
.
The
doctrine
of
Aquinas
is
in
this
point
of
Predestination
and
Reprobation
far
more
sound
then
the
doctrine
of
the
Remonstrants
:
[
](A81961-e30490-b)a
a
Part.
1.
quaest.
23.
art.
3.
ad
2m.
Aliter
se
habet
reprobatio
in
causando
quàm
praedestinatio
.
Nam
praedestinatio
est
causa
&
ejus
quod
exspectatur
in
futura
vita
à
praedestinatis
,
scilicet
gloriae
,
&
ejus
quod
percipitur
in
praesenti
,
scilicet
gratiae
:
Reprobatio
verò
non
est
causa
ejus
quod
est
in
praesenti
,
scilicet
culpae
;
sed
est
causa
derelictionis
à
Deo
.
Est
tamen
causa
ejus
quod
redditur
in
futuro
,
scilicet
poenae
aeternae
.
Sed
culpa
provenit
ex
libero
arbitrio
ejus
qui
reprobatur
&
à
gratia
deseritur
.
If
the
Remonstrants
could
be
brought
to
a
true
understanding
of
this
short
decision
,
all
their
quarrels
were
at
an
end
.
Sinne
is
considerable
either
formally
and
Dist.
IV
in
its
own
nature
,
as
it
is
sinne
,
or
as
it
is
a
means
of
declaring
Gods
justice
in
mens
punishments
.
God
doth
not
predestinate
men
to
sinne
as
it
is
sinne
,
but
as
a
means
of
punishment
.
This
distinction
is
either
not
well
conceived
or
at
least
not
clearly
expressed
by
this
Authour
.
Those
who
defend
the
decree
of
absolute
Predestination
and
Reprobation
do
not
say
that
God
predestinateth
any
man
unto
sinne
,
but
that
God
by
his
secret
counsel
ordaineth
what
sinnefull
events
he
will
permit
to
be
brought
into
act
,
and
what
good
uses
he
will
applie
them
unto
.
Their
distinction
standeth
upon
these
terms
:
That
in
sinnefull
actions
we
may
consider
that
which
properly
and
formally
maketh
them
faulty
,
namely
their
Repugnancie
unto
Gods
law
;
and
of
this
God
is
not
the
Authour
or
causer
:
Or
else
we
may
consider
in
them
that
which
maketh
them
just
punishments
unto
other
men
or
unto
the
partie
himself
that
committeth
them
,
or
profitable
corrections
;
and
thus
God
challengeth
unto
himself
the
causing
of
them
.
For
example
;
The
theft
of
the
Sabeans
and
Chaldeans
was
a
sinne
,
as
it
was
a
wilfull
and
free
taking
away
of
another
mans
goods
,
proceeding
from
their
own
will
,
and
contrary
to
the
will
or
law
of
God
:
and
thus
their
own
malice
and
not
any
influx
of
God
into
their
will
caused
this
sinnefull
and
deformed
act
:
But
the
same
sinnefull
outward
act
materially
considered
might
be
a
punishment
of
Job
,
an
exercise
of
his
patience
,
and
an
experiment
of
his
virtue
unto
the
setting
forth
of
Gods
glory
:
and
in
these
regards
God
taketh
upon
him
the
causing
of
it
;
Deus
dedit
,
Deus
abstulit
.
The
defiling
of
Davids
concubines
by
Absalom
,
as
it
was
a
sinne
contrary
to
Gods
expresse
law
,
had
no
other
true
cause
then
the
defective
free-will
of
Absalom
who
committed
it
:
But
as
it
was
a
just
punishment
of
David
for
his
former
defiling
the
wife
of
Uriah
,
God
maketh
it
his
proper
act
and
deed
;
2.
Sam.
12.11
,
12.
Tu
fecisti
occulté
;
ego
facturus
sum
coram
toto
populo
.
And
the
reason
hereof
is
easily
conceived
:
for
peccatum
quatenus
peccatum
is
an
unjust
defective
and
monstrous
action
;
and
therefore
cannot
be
reduced
unto
God
a
most
perfect
agent
,
but
unto
man
an
unjust
defective
and
disordered
agent
:
Yet
peccatum
quatenus
poena
or
judicium
,
as
it
is
made
a
punishment
or
judgement
lighting
upon
another
,
is
a
just
and
orderly
action
,
and
therefore
reducible
unto
God
the
just
Judge
of
the
world
.
Suppose
a
Judge
so
ordereth
the
matter
,
that
such
a
traitour
shall
be
strangled
or
beheaded
by
such
an
executioner
:
suppose
withall
that
the
same
executioner
strangleth
or
beheadeth
him
not
out
of
obedience
to
the
Judge
but
out
of
the
malice
of
his
own
heart
:
here
the
same
act
,
which
is
the
killing
of
a
man
,
as
it
proceedeth
from
the
wicked
will
of
the
executioner
,
is
a
sinne
,
and
not
caused
by
the
Judge
;
but
as
it
is
a
punishment
inflicted
upon
the
traitour
,
it
is
good
and
just
,
and
caused
by
the
Judge
himself
.
And
this
is
all
which
Calvine
mainteineth
in
saying
,
[
](A81961-e30700-b)b
b
De
occulta
Dei
provid
.
pag.
747.
Γ.
Pravos
improborum
affectus
ad
exsequenda
sua
judicia
destinat
&
regit
Deus
.
Whereas
it
is
objected
,
That
a
good
end
cannot
moralize
a
bad
action
,
because
the
evil
of
sinne
is
greater
then
any
good
can
come
by
sinne
;
it
is
true
,
if
the
bad
action
and
the
good
end
be
both
referred
onely
to
the
sinner
:
But
if
the
badnesse
of
the
action
be
referred
onely
to
the
sinner
as
the
proper
cause
,
and
the
goodnesse
of
the
end
or
good
use
onely
which
God
maketh
of
it
be
reduced
unto
God
alone
;
then
it
doth
moralize
it
,
making
it
a
just
and
good
act
so
farre
as
it
respecteth
God
the
ordainer
and
causer
thereof
.
Neither
is
the
evil
of
a
particular
sinne
greater
then
the
good
which
God
can
extract
out
of
it
(
for
then
he
would
never
permit
it
)
though
it
be
greater
then
any
good
which
a
sinnefull
man
doth
intend
by
it
.
That
which
the
Jews
did
in
putting
Christ
to
death
was
laesio
Divinae
majestatis
Divino
bono
opposita
:
But
that
which
God
did
in
causing
the
punishment
of
our
sinnes
to
light
upon
Christ
was
not
Divino
bono
opposita
,
but
such
an
action
as
tended
to
the
setting
forth
of
Gods
goodnesse
and
glory
.
We
do
not
grant
therefore
,
that
God
for
any
good
end
either
willeth
or
worketh
any
sinne
quà
peccatum
:
but
we
onely
say
,
that
God
willeth
,
ordereth
,
causeth
those
outward
actions
or
events
whereunto
sinne
cleaveth
ex
parte
impiorum
agentium
,
as
by
him
they
are
made
just
punishments
or
great
benefits
unto
men
.
Δ.
Whereas
it
is
yet
further
urged
,
If
God
willeth
the
sinne
as
it
is
a
means
of
punishment
,
he
willeth
it
as
sinne
;
for
in
no
other
consideration
it
is
a
means
of
punishment
:
and
so
Gods
decree
is
terminated
to
the
very
formality
of
sinne
;
here
is
a
plain
mistake
.
If
God
should
will
sinnefull
actions
as
they
are
deserts
of
punishment
unto
the
sinner
himself
,
then
it
were
clear
he
willeth
them
sub
formalitate
peccati
:
for
they
no
otherwise
deserve
punishment
then
as
they
are
formally
repugnant
to
the
law
of
God
:
But
in
willing
the
materiall
acts
of
divers
sinnes
as
they
are
inflictions
of
punishment
upon
other
persons
,
they
are
good
and
just
,
as
all
Gods
punishments
are
;
and
they
have
nothing
to
do
with
the
formalitie
of
sinne
,
which
is
a
privation
of
rectitude
in
the
will
of
such
sinnefull
agents
,
and
can
be
no
otherwise
caused
then
by
themselves
.
An
answer
to
the
Indignities
.
TO
the
first
we
say
,
That
Ortus
and
Vsus
Θ
peccati
are
things
of
a
quite
different
●ature
.
It
is
want
of
wisdome
to
cause
sinne
●uoad
ortum
,
or
to
be
a
cause
breeding
and
●cting
it
:
But
it
is
an
high
point
of
the
Di●ine
Wisdome
,
to
cause
sinne
bred
in
the
●efective
will
of
man
and
acted
by
the
will
●f
man
,
to
be
a
just
punishment
either
unto
●imself
or
others
.
And
this
is
all
which
●ajetane
intended
upon
2.
Kings
12.
in
●enying
God
to
be
the
authour
of
sinne
as
●nne
,
and
yet
granting
that
he
may
be
the
●thour
of
sin
quà
poena
peccati
.
Which
opi●●on
of
his
,
though
it
be
quarrelled
by
some
●her
Papists
in
regard
of
the
word
Authour
,
yet
it
is
defended
by
Canus
lib.
2.
De
Loc.
Theolog.
cap.
4.
where
he
hath
these
expresse
words
,
[
](A81961-e31000-b)e
e
Resp.
ad
7.
Rectè
,
ni
fallor
,
dici
potest
Deus
autor
esse
operis
mali
,
non
quà
est
malum
culpae
,
sed
quà
est
malum
poenae
.
But
whether
Cajetane
and
Canus
have
reteined
formam
sanorum
verborum
in
terming
God
the
authour
of
that
sinne
which
he
causeth
and
maketh
to
be
a
punishment
either
to
the
partie
committing
it
or
others
,
I
do
not
decide
;
but
I
rather
think
they
have
not
.
As
for
our
Divines
,
who
think
that
partie
onely
to
be
the
true
authour
of
sinne
ex
cujus
voluntate
egreditur
sub
ratione
peccati
or
quatenus
peccatum
,
they
use
not
to
term
God
the
authour
of
any
sinfull
act
or
work
;
and
therefore
Calvine
[
](A81961-e31060-b)d
d
De
occulta
Dei
provid
.
in
Resp.
5
,
&
6.
pag.
736.
detesteth
it
as
a
prodigious
blasphemy
,
Maleficia
non
tantùm
Deo
volente
sed
etiam
autore
perpetrari
.
But
that
God
willeth
and
causeth
hominum
maleficia
to
be
vindicative
afflicting
punishments
to
the
offenders
or
others
,
which
is
causare
subratione
poenae
,
is
generally
admitted
by
all
Divines
:
And
it
maketh
not
God
the
authour
of
them
secundùm
rationem
culpae
,
but
the
operative
cause
of
them
onely
secundùm
ordinem
quem
illis
indit
ad
finem
providentiae
suae
.
And
as
God
is
more
then
a
permissive
cause
in
mens
wicked
actions
as
they
do
subire
rationem
poenae
to
themselves
or
others
,
so
likewise
as
they
become
means
of
good
to
others
:
[
](A81961-e31160-b)e
e
August
.
Enchirid.
ad
Laurent
.
cap.
101.
Deus
quasdam
voluntates
suas
utique
bonas
implet
per
malorum
hominum
voluntates
malas
:
Sicut
per
Judaeos
malevolos
bonâ
voluntate
Patris
Christus
pro
nobis
occisus
est
.
In
which
regard
the
same
S.
Augustine
speaking
of
Judas
useth
not
the
word
,
permisit
Deus
,
but
,
elegit
ad
fundendum
sanguinem
suum
.
This
is
not
out
of
want
of
wisdome
to
bring-in
sinne
for
the
glorification
of
his
justice
,
but
to
cause
sinne
conceived
in
the
wicked
heart
of
man
and
acted
by
his
wicked
hand
to
become
a
means
for
manifestation
of
his
justice
.
And
therefore
whensoever
God
concurreth
to
the
causing
of
any
outward
sinnefull
act
as
it
serveth
to
any
good
end
of
his
own
intendment
,
he
appointeth
not
men
to
commit
(
nay
he
forbiddeth
them
the
committing
of
such
acts
)
but
he
in
himself
decreed
and
fore-appointed
his
own
permission
,
and
therewithall
the
causing
of
all
such
reall
and
positive
effects
without
which
the
act
could
not
be
produced
,
and
of
all
such
good
ends
or
consequents
as
he
produceth
out
of
it
.
To
the
second
we
answer
,
Λ
That
to
will
the
event
of
sinfull
actions
for
good
ends
argueth
no
want
of
sincerity
in
Gods
dealing
with
men
.
As
to
will
the
torturing
of
martyrs
by
tyrants
to
the
end
that
Christian
religion
might
by
their
patient
sufferings
be
advanced
&
Gods
name
glorified
,
or
to
will
that
Paul
should
be
buffeted
by
Satan
to
the
end
his
soul
may
be
kept
humble
;
is
not
to
appoint
the
devil
or
tyrants
inevitably
to
commit
such
actions
that
so
they
may
be
damned
for
them
,
as
is
falsely
supposed
,
but
to
let
loose
the
reins
unto
their
wicked
wills
out
of
which
these
actions
did
voluntarily
flow
,
and
to
cause
whatsoever
positive
good
can
be
conceived
either
in
such
materiall
acts
or
from
them
.
Ξ
To
the
third
:
The
permissive
decree
,
or
decree
of
Reprobation
,
as
it
respecteth
the
sinnes
of
Reprobates
argueth
no
want
at
all
of
mercy
in
God
,
though
it
import
a
denegation
of
some
mercy
which
God
(
were
he
so
pleased
)
might
have
bestowed
upon
them
:
but
here
is
no
cruelty
at
all
.
[
](A81961-e31300-b)f
f
Aqu
in
.
Rationabiliter
negatur
quod
nullâ
ratione
debetur
.
Neither
doth
it
flow
from
a
desire
of
destroying
souls
,
or
cause
the
wicked
to
live
and
die
in
their
sinnes
.
All
these
are
false
inferences
,
and
have
been
formerly
confuted
.
And
therefore
we
conclude
,
That
it
is
not
yet
proved
that
the
Doctrine
of
Reprobation
maketh
God
the
Authour
of
sinne
.
The
Treatise
.
II
Inconvenience
.
THe
second
inconvenience
(
A
)
is
,
the
Overthrow
of
true
religion
and
good
government
among
men
.
To
this
this
opinion
seemeth
to
tend
,
for
these
reasons
.
I.
Because
it
maketh
sinne
to
be
no
sinne
indeed
,
but
onely
in
opinion
.
We
use
to
say
,
Necessitie
hath
no
law
:
creatures
or
actions
in
which
Necessitie
beareth
sway
,
are
without
Law.
Lions
are
not
forbidden
to
prey
,
birds
to
fly
,
fishes
to
swimme
,
or
any
brute
creatures
to
do
according
to
their
kinds
,
because
their
actions
are
naturall
and
necessary
:
they
cannot
upon
any
admonition
do
otherwise
.
Among
creatures
indued
with
reason
and
liberty
Laws
are
given
to
none
but
such
as
can
use
their
principles
of
reason
and
freedome
:
Fools
,
mad
men
,
and
children
are
subject
to
no
law
,
because
they
have
no
libertie
.
To
men
that
can
use
their
libertie
Laws
are
not
given
neither
but
in
those
actions
which
are
voluntary
:
No
man
is
forbidden
to
be
hungry
,
thirsty
,
weary
,
sleepy
,
to
weep
,
to
laugh
,
to
love
or
to
hate
;
because
these
actions
and
affections
are
naturall
and
necessary
:
the
will
may
govern
them
,
but
it
cannot
suppresse
them
.
And
so
if
To
deal
justly
,
To
exercise
charitie
,
&c.
with
their
contraries
,
be
absolutely
and
antecedently
necessary
too
,
whether
this
necessitie
flow
from
a
principle
within
,
or
a
Mover
without
,
we
are
as
lawlesse
in
these
as
in
the
other
.
Now
if
Necessitie
have
no
law
,
then
actions
in
themselves
evil
,
if
under
the
dominion
of
absolute
necessitie
,
are
transgressions
of
no
law
,
and
consequently
no
sinnes
.
For
Sinne
is
a
transgression
of
the
law
,
1.
John
3.4
.
This
that
I
say
,
hath
been
said
long
ago
.
For
Justin
Mar●yr
speaking
against
the
Destiny
,
hath
these
words
,
[
](A81961-e31450-b)h
h
Just.
Mart.
Apol.
2.
a
little
beyond
the
middle
,
Si
fato
fieret
ut
esset
aut
improbus
aut
bonus
,
nec
alii
quidem
probi
essent
,
nec
alii
mali
.
If
it
be
by
destinie
(
that
is
,
by
absolute
necessitie
;
for
that
the
Fathers
do
generally
call
by
the
name
of
Destiny
;
)
that
men
are
good
or
bad
,
they
are
indeed
neither
good
nor
bad
.
A
●peech
like
to
this
he
hath
a
little
after
;
[
](A81961-e31500-b)i
i
Videretur
verum
esse
,
nihil
esse
virtutem
nec
vitium
,
sed
opinione
solùm
bona
&
mala
judicari
:
quae
,
ut
vera
ratio
docet
,
est
maxima
impietas
&
injustitia
.
It
would
seem
,
if
●his
be
so
,
that
virtue
and
vice
are
nothing
,
but
things
are
●udged
to
be
good
or
evil
by
opinion
onely
:
which
,
as
good
●eason
teacheth
,
is
very
great
injustice
and
impietie
.
And
●urely
well
might
he
say
so
:
For
to
what
purpose
was
the
Son
of
God
made
man
,
and
being
man
,
made
a
sacrifice
of
sinne
?
why
was
the
ministery
of
the
word
and
sacraments
ordained
?
●o
what
end
are
heaven
and
hell
propounded
?
why
are
exhortations
,
disswasions
,
or
any
other
means
to
hinder
men
from
sinne
applyed
,
if
sinne
be
nothing
but
a
mere
opinion
?
Christ
,
the
Christian
faith
,
the
word
and
sacraments
,
and
whatsoever
according
to
the
Scriptures
hath
been
done
for
●he
applying
of
the
pardon
for
sinne
,
are
all
but
mere
fables
,
nay
very
impostures
,
if
sinne
be
nothing
.
And
by
consequence
●t
is
no
matter
at
all
whether
men
be
Christians
,
Jews
,
Turks
,
or
pagans
,
of
what
religion
,
or
whether
of
any
religion
at
all
.
Now
whither
tendeth
this
but
to
the
overthrow
of
religion
?
II.
Because
it
taketh
away
(
B
)
the
conscience
of
sinne
.
Why
should
men
be
afraid
of
any
sinne
that
pleaseth
or
may
profit
them
,
if
they
must
needs
sinne
?
or
what
reason
have
they
to
weep
and
mourn
when
they
have
sinned
,
seeing
they
have
not
sinned
truly
,
because
they
sinned
necessarily
?
The
Tragedian
saith
,
[
](A81961-e31550-b)k
k
Pati
ista
culpa
est
:
nemo
fit
fato
nocens
.
when
a
man
sinneth
,
his
destiny
must
bear
the
blame
.
Necessitie
freeth
him
from
all
iniquitie
.
Sinnes
are
either
the
faults
of
that
irresistible
decree
that
causeth
them
,
or
no
faults
at
all
.
If
either
;
then
sorrow
,
fear
,
or
any
other
act
of
repentance
whatsoever
,
may
as
well
be
spared
as
spent
.
This
conceit
being
once
drunk-in
,
religion
cannot
long
continue
:
for
the
affections
have
been
the
strongest
planters
and
are
the
surest
upholders
of
it
in
the
world
:
Primus
in
orbe
Deos
fecit
timor
.
III.
Because
it
(
C
)
taketh
away
the
desert
and
guilt
of
sinne
.
Offenses
if
fatall
,
cannot
be
justly
punished
.
The
reason
is
,
because
those
deeds
for
which
men
are
punished
or
rewarded
,
must
be
their
own
,
under
their
own
power
and
sovereigntie
:
but
such
are
no
fatall
actions
or
events
.
Neither
temporally
nor
eternally
can
sinne
be
punished
,
if
it
be
absolutely
necessary
.
1.
Not
temporally
;
as
God
himself
hath
given
us
to
understand
by
that
law
which
he
prescribed
the
Jewes
,
Deut.
22.25
.
which
was
,
That
if
a
maid
commit
uncleannesse
by
constraint
,
she
should
not
be
punished
.
His
reason
was
,
because
there
was
no
cause
of
death
in
her
:
what
she
yielded
to
,
was
through
compulsion
,
being
overborn
by
power
:
as
a
man
that
is
wounded
to
death
by
his
neighbour
,
so
was
a
virgin
in
that
case
,
a
sufferer
rather
then
a
doer
.
This
particular
law
is
of
universall
right
:
No
just
punishment
can
be
inflicted
for
sinne
where
there
is
no
power
in
the
partie
to
avoid
it
.
The
speech
of
Lipsius
is
but
a
mere
crotchet
contrary
to
reason
,
Fatali
culpae
fatalis
poena
,
Fatall
faults
must
have
fatall
punishments
.
Did
Magistrates
think
mens
offenses
unavoydable
,
they
would
think
it
bootlesse
and
unreasonable
to
punish
them
.
Nay
not
onely
so
,
but
we
see
by
dayly
experience
,
that
Judges
following
the
direction
of
reason
,
have
very
remissely
punished
such
faults
as
have
been
committed
through
the
power
of
headstrong
and
exorbitant
passions
:
yea
,
we
may
read
of
some
who
have
not
thought
it
fit
to
punish
such
faults
at
all
.
Val.
Max.
l.
8.
c.
1.
Valerius
Maximus
telleth
that
Popilius
a
Roman
Pretour
sitting
in
judgement
on
a
woman
who
had
in
a
bitter
passion
slain
her
mother
,
because
she
had
murdered
her
children
,
neque
damnavit
neque
absolvit
,
neither
cleared
her
nor
condemned
her
.
And
Aulus
Gellius
reporteth
of
Dolabella
the
Proconsul
of
Asia
,
Gell
l.
12.
c.
7.
that
when
a
woman
of
Smyrna
was
brought
before
him
who
had
poysoned
her
husband
and
son
for
murdering
a
son
of
hers
which
she
had
by
a
former
husband
,
he
turned
her
over
to
the
Areopagus
,
which
was
the
gravest
and
most
renowned
judgement-seat
in
the
world
.
The
Judges
there
not
daring
to
acquit
her
being
stained
with
a
double
slaughter
,
nor
yet
to
punish
her
being
provoked
with
just
grief
,
commanded
the
accuser
and
the
offender
to
come
before
them
an
hundred
years
after
.
And
so
[
](A81961-e31700-b)l
l
Neque
absolutum
mulieris
venesicium
est
;
quod
per
leges
non
licuit
:
neque
nocens
damnata
punitàque
,
quae
digna
veniâ
fuit
.
Neither
was
the
womans
fact
justified
,
the
Laws
not
allowing
it
;
nor
yet
the
woman
punished
,
because
she
was
worthy
to
be
pardoned
.
If
wise
Magistrates
have
spared
such
offenders
as
have
been
over-swayed
with
passions
,
which
did
but
incline
not
determine
them
to
their
irregular
actions
,
they
would
never
have
punished
any
trespassers
,
if
they
had
thought
them
to
be
such
by
invincible
necessitie
.
Or
if
offenders
did
think
that
their
offenses
were
their
d●stinies
,
and
that
when
they
murder
,
steal
,
commit
adultery
,
make
insurrections
,
plot
treasons
,
or
practice
any
other
outragious
villanies
,
they
do
them
by
the
necessitie
of
Gods
unalterable
decree
,
and
can
do
no
otherwise
;
they
would
and
might
complain
of
their
punishments
as
unjust
,
as
Zeno's
servant
did
:
When
he
was
beaten
by
his
master
for
a
fault
,
he
told
him
out
of
his
own
grounds
that
he
was
unjustly
beaten
,
because
he
was
fato
coactus
peccare
,
constrained
to
make
that
fault
by
his
undeclinable
fate
.
The
Adrumetine
(
D
)
Monks
,
missed
by
S.
Augustine
,
Epist.
105.
ad
Sixtum
Presbyterum
,
(
which
he
calleth
a
book
wherein
he
setteth
down
his
opinion
concerning
Gods
grace
)
did
so
teach
Grace
that
they
denyed
Free-will
.
And
this
S.
Augustine
confuted
in
his
book
De
gratia
&
libero
arbitrio
.
And
thinking
the
grace
of
God
(
as
S.
Augustine
taught
)
to
be
such
as
could
not
stand
with
freedome
of
will
,
they
thought
that
no
man
could
be
punished
for
his
faults
,
but
rather
prayed
for
that
God
would
give
him
grace
to
do
better
.
Against
this
S.
Augustine
directed
his
other
book
,
De
Correptione
&
gratia
:
In
which
discourse
though
it
be
Grace
that
is
still
named
,
yet
Predestination
is
included
.
For
as
Kimedoncius
saith
truly
in
his
Preface
to
Luther
,
De
servo
arbitrio
,
between
Grace
and
Predestination
,
there
is
onely
this
difference
(
as
S.
Augugustine
teacheth
l.
De
Praedest
.
Sanct.
cap.
10.
)
That
Predestination
is
a
preparation
of
Grace
,
and
Grace
a
bestowing
of
Predestination
.
As
Zeno's
servant
and
these
Monks
did
,
so
would
all
men
judge
,
did
they
considerately
think
that
men
could
not
choose
but
offend
.
And
what
would
be
the
resultance
of
such
a
perswasion
,
but
an
inundation
of
the
greatest
insolencies
,
&
a
dissolution
of
all
good
government
?
2.
Nor
,
if
this
be
true
,
can
sinne
be
punished
eternally
,
or
that
tribunall
be
just
on
which
the
sentence
of
eternall
fire
shall
be
denounced
against
the
wicked
at
the
last
day
.
To
this
I
have
the
Fathers
bearing
witnesse
generally
and
plainly
.
Tertullian
hath
these
words
,
[
](A81961-e31830-b)m
m
Tertull.
lib.
2.
contr.
Marcion
.
Caeterùm
nec
boni
nec
mali
merces
jure
pensaretur
ei
qui
aut
bonus
aut
malus
necessitate
fuit
inventus
,
non
voluntate
.
The
recompense
of
good
or
evil
can
with
no
justice
be
given
to
him
who
is
good
or
evil
not
freely
but
of
necessitie
.
S.
Hierome
saith
,
[
](A81961-e31870-b)n
n
Liberi
arbitrii
nos
condidit
Deus
;
nec
ad
virtutes
nec
ad
vitia
necessitate
trahimur
:
Alioquin
ubi
necessitas
est
,
nec
damnatio
nec
corona
est
.
Where
necessitie
domineereth
,
there
is
no
place
for
retribution
.
Epiphanius
saith
,
[
](A81961-e31890-b)o
o
Epiph.
advers.
haer.
l.
1.
haer.
5.
num.
3.
Sanè
quidem
justiùs
à
stellis
quae
necessitatem
pariunt
poenae
repetantur
,
quàm
ab
eo
qui
quod
agit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
necessitate
adactus
aggreditur
.
The
starres
which
impose
upon
men
a
necessitie
of
sinning
,
may
be
punished
with
better
justice
then
the
men
themselves
.
[
](A81961-e31950-b)p
p
Aug.
l.
2.
contr.
Faust
.
c.
5.
Et
nos
quidem
sub
fato
stellarum
nullius
hominis
genesin
ponimus
,
ut
liberum
arbitrium
voluntatis
,
quo
bene
vel
malè
vivitur
,
propter
justum
Dei
judicium
ab
omni
necessitatis
vinculo
vindicemus
.
We
place
mens
nativities
under
no
fatall
constellations
,
saith
S.
Augustine
,
that
we
may
free
the
will
by
which
a
man
liveth
either
well
or
ill
,
from
all
bands
of
necessitie
,
because
of
the
righteous
judgement
of
God
.
Prosper
speaking
of
the
judgement
of
God
by
which
he
decreed
to
render
unto
every
man
according
to
his
works
,
saith
,
[
](A81961-e32000-b)q
q
Prosp.
ad
Obj.
10.
Vinc.
Quòd
judicium
futurum
omnino
non
esset
,
si
homines
Dei
voluntate
peccarent
.
This
judgement
should
never
be
,
if
men
did
sinne
by
the
will
and
determination
of
God
.
Fulgentius
also
saith
the
same
;
[
](A81961-e32040-b)r
r
Fulgent
.
l.
1.
ad
Mon.
cap.
22.
Nec
justitia
justa
dicetur
,
si
puniendum
reum
non
invenisse
sed
fecisse
dicatur
.
Major
verò
erit
injustitia
,
si
lapso
Deus
retribuat
poenam
,
quem
stantem
praedestinasse
dicitur
ad
ruinam
.
It
is
great
injustice
in
God
to
punish
him
whom
he
doth
not
find
but
make
an
offender
.
This
was
S.
Bernards
opinion
too
;
[
](A81961-e32090-b)s
s
Bern.
l.
De
grat
.
&
lib.
arb.
p.
908.
Sola
voluntas
,
quoniam
pro
sui
ingenita
libertate
aut
dissentire
sibi
aut
praeter
se
in
aliquo
consentire
,
nullâ
vi
,
nullâ
cogitur
necessitate
,
non
immeritò
justum
vel
injustum
,
beatitudine
seu
miseriâ
dignam
ac
capacem
creaturam
constituit
,
prout
scilicet
justitiae
injustitiaeve
consenserit
.
It
is
onely
a
will
free
from
compulsion
and
necessitie
,
saith
he
,
which
maketh
a
creature
capable
of
reward
and
punishment
.
Out
of
these
testimonies
layd
together
may
be
collected
three
things
.
1.
That
the
Ancients
did
use
to
call
a
necessitie
of
humane
actions
good
and
bad
by
the
name
of
destinie
,
from
what
externall
cause
soever
this
necessitie
did
arise
.
2.
That
they
did
use
these
two
words
,
Necessitie
and
compulsion
,
promiscuously
:
and
therefore
thought
that
necessitie
as
well
as
compulsion
did
take
away
the
wills
libertie
.
3.
(
Which
is
for
our
present
purpose
)
That
they
believed
and
contended
that
the
judgements
of
God
on
sinners
could
not
be
just
,
if
they
were
held
by
the
adamantine
chains
of
any
absolute
necessitie
under
the
power
of
their
sinnes
.
I
will
therefore
conclude
this
argument
with
the
words
of
Epiphanius
writing
of
the
errour
of
the
Pharisees
,
who
believed
the
immortalitie
of
the
soul
and
the
resurrection
of
the
dead
,
and
yet
held
that
all
things
come
to
passe
by
necessitie
:
[
](A81961-e32180-b)t
t
Epiph.
lib
1.
adv.
haer
.
16.
p.
35.
num.
3.
Est
illud
verò
extremae
cujusdam
imperitiae
,
nè
dicam
amentiae
,
cùm
resurrectionem
mortuorum
esse
fateare
,
ac
justissimum
cujusque
facti
judicium
constitutum
,
fatum
nihilominus
esse
ullum
asserere
.
Quî
enim
duo
ista
convenire
possunt
,
Judicium
atque
Fatum
?
It
is
,
saith
he
,
a
point
of
extreme
ignorance
or
madnesse
rather
,
for
him
that
confesseth
the
resurrection
of
the
dead
,
and
the
great
day
appointed
for
the
revelation
of
Gods
righteous
judgement
,
to
say
that
there
is
any
destinie
,
any
necessitie
in
mens
actions
.
For
how
can
the
righteous
judgement
of
God
and
Destinie
comply
and
stand
together
?
And
(
let
me
adde
)
how
can
the
belief
of
this
and
true
pietie
stand
together
?
For
where
this
perswasion
,
That
mens
sinnes
are
necessarie
,
and
that
therefore
there
can
be
no
righteous
judgement
,
is
rooted
in
,
religion
will
quickly
be
rooted
out
.
IV.
It
tendeth
to
religions
overthrow
,
because
it
maketh
the
whole
circle
of
a
mans
life
but
a
mere
Destinie
.
By
it
all
our
doings
are
Gods
ordinances
,
all
our
imaginations
branches
of
his
Predestination
,
and
all
events
in
Kingdomes
and
Common-weals
the
necessarie
issues
of
the
Divine
decree
:
All
things
whatsoever
,
though
they
seem
to
do
somewhat
,
yet
(
by
this
opinion
)
they
do
indeed
just
nothing
:
The
best
laws
restrain
not
one
offender
;
the
sweetest
rewards
promote
not
one
virtue
;
the
powerfullest
sermons
convert
not
one
sinner
;
the
humblest
devotions
divert
not
one
calamitie
;
the
strongest
endeavours
in
things
of
any
nature
whatsoever
,
effect
no
more
then
would
be
done
without
them
:
but
the
necessitating
over-ruling
decree
of
God
doth
all
.
And
if
laws
do
nothing
,
wherefore
are
they
made
?
If
rules
of
Religion
do
nothing
,
why
are
they
prescribed
?
If
the
wills
of
men
do
nothing
,
why
are
men
encouraged
to
one
thing
,
scared
from
another
?
And
if
good
endeavours
and
onsets
do
nothing
(
being
excited
,
continued
,
limited
,
controlled
,
and
every
way
governed
by
an
active
,
absolute
and
almighty
decree
)
to
what
purpose
are
they
used
?
Who
seeth
not
plainly
whither
these
things
tend
?
to
nothing
more
then
the
subversion
of
pietie
and
politie
,
religion
and
laws
,
societie
and
government
?
This
did
the
Romanes
see
full
well
:
and
therefore
they
banished
Mathematicos
the
teachers
and
abettours
of
destinie
out
of
Rome
.
These
and
the
like
inconveniences
which
come
from
the
upper
way
,
did
work
so
with
Prosper
as
that
he
calleth
him
no
Catholick
who
is
of
this
opinion
;
[
](A81961-e32290-b)u
u
Prosp.
ad
Cap.
Gall.
sent.
1.
Quisquis
igitur
ex
praedestinatione
Dei
,
velut
fatali
necessitate
,
homines
in
peccata
compulsos
cogi
dicit
in
mortem
,
non
est
Catholicus
.
Whosoever
saith
that
men
are
urged
to
sinne
and
to
be
damned
by
the
Predestination
of
God
as
by
a
fatall
(
unavoidable
)
necessitie
,
he
is
no
Catholick
.
They
did
also
make
the
Arausicane
Councel
denounce
a
curse
against
such
;
[
](A81961-e32330-b)*
*
Concil.
Araus
.
2.
can
.
25.
Aliquos
ad
malum
Divinâ
potestate
praedestinatos
esse
,
non
solùm
non
credimus
,
sed
etiam
si
qui
siut
qui
tantum
malum
credere
velint
,
cum
omni
detestatione
illis
Anathema
dicimus
.
That
any
are
predestinated
by
the
Divine
power
to
sinne
,
we
do
not
onely
not
believe
,
but
with
the
greatest
detestation
that
we
can
,
we
denounce
Anathema
to
such
(
if
there
be
any
such
)
as
will
believe
so
great
an
evil
.
Thus
farre
of
my
reasons
against
the
upper
and
more
harsh
and
rigorous
way
.
An
answer
to
the
second
Inconvenience
inferred
upon
the
Decree
of
absolute
Predestination
and
Reprobation
.
THis
Authours
discourse
concerning
this
second
Inconvenience
,
which
is
the
Overthrow
of
all
true
religion
and
government
amongst
men
,
and
is
divided
into
severall
branches
(
taking
up
six
pages
at
the
least
)
is
briefly
answered
thus
;
That
whatsoever
he
hath
discoursed
concerning
Fatall
necessitie
and
Coaction
of
mens
wills
following
upon
the
absolute
decrees
of
Predestination
and
Reprobation
,
is
a
vain
fansie
of
his
own
,
a
beggerly
Petitio
principii
,
which
because
he
knoweth
not
how
to
prove
,
he
never
goeth
about
it
.
Let
him
prove
that
absolute
Predestination
and
absolute
Non-predestination
or
negative
Reprobation
draweth
after
it
such
a
Necessitation
or
Coaction
of
mans
will
to
good
or
evil
,
and
we
will
presently
renounce
it
.
But
when
he
cannot
do
this
,
to
bring
reasons
and
Fathers
against
the
Coaction
or
Necessitation
of
mans
will
in
actions
good
or
evil
,
is
pains
taken
to
no
purpose
,
as
being
a
thing
which
no
man
defendeth
.
Let
this
brief
replie
therefore
serve
to
this
long
discourse
.
1.
To
his
first
reason
.
When
he
hath
proved
that
men
reprobated
sinne
as
necessarily
as
Lions
prey
,
birds
flie
,
&c.
and
that
men
absolutely
predestinated
perform
their
holy
and
just
actions
by
the
same
necessitie
,
let
him
explode
absolute
Predestination
and
Reprobation
,
and
set-up
instead
thereof
the
Remonstrants
conditionate
Predestination
and
Reprobation
upon
foresight
of
mens
opposite
acts
good
or
bad
,
and
we
will
presently
subscribe
to
his
opinion
.
2.
To
his
second
we
answer
,
That
absolute
Predestination
and
Reprobation
do
no
more
take
away
the
conscience
of
sinne
then
that
conditionate
Predestination
and
Reprobation
which
anciently
the
Semipelagians
and
of
late
the
Remonstrants
found
upon
prescience
of
mens
holy
or
wicked
actions
.
For
as
the
eternall
Prescience
of
God
putteth
no
necessitation
upon
actions
foreseen
,
no
more
doth
the
eternall
Predestination
of
God
.
Gods
decrees
are
immanent
in
himself
after
one
manner
,
and
the
temporall
effects
or
events
decreed
are
produced
by
men
after
another
,
that
is
,
contingently
and
freely
according
to
the
nature
of
the
agents
.
They
themselves
feel
and
find
this
by
their
own
experience
in
all
predestinated
events
,
and
therefore
Gods
eternall
and
secret
decrees
cannot
nor
do
not
take
away
the
conscience
of
mens
sinnes
.
Judas
his
conscience
told
him
that
he
had
sinned
in
betraying
innocent
bloud
,
though
the
Scripture
telleth
us
that
being
delivered
by
the
determined
counsel
of
God
foreknown
,
Act.
2.23
.
they
took
Christ
,
and
by
wicked
hands
they
crucified
him
and
slew
him
.
Aquinas
resolveth
the
point
thus
;
Ordo
praedestinationis
est
certus
,
&
tamen
libertas
arbitrii
non
tollitur
ex
qua
contingenter
provenit
praedestinationis
effectus
.
And
this
is
the
same
which
S.
Augustine
long
before
had
taught
;
Vide
Esti●ms
in
1.
Sentent
.
dist.
39.
§.
7
.
●ag
.
136.
Deus
ità
ordinat
omnia
ut
proprios
motus
exercere
sinat
.
3.
To
his
third
reason
there
needeth
no
answer
:
It
is
in
effect
the
same
with
the
former
,
and
standeth
upon
this
petitio
principii
,
That
all
effects
and
events
predestinated
are
fatall
,
and
that
the
Agents
have
no
libertie
or
choice
in
doing
them
:
which
is
a
grosse
errour
,
and
rejected
by
School-divines
and
by
modern
Papists
as
well
as
Protestants
.
His
further
amplifications
are
all
to
the
same
purpose
,
and
therefore
we
let
them
passe
.
What
Augustine
writeth
for
rectifying
the
judgement
of
the
Adrumetine
Monks
,
this
Authour
might
have
done
well
to
have
made
use
of
for
rectifying
his
own
erroneous
judgement
.
They
supposed
that
absolute
Predestination
could
not
stand
together
with
mans
freedome
unto
actions
predestinated
;
but
Augustine
taught
them
the
contrary
,
and
so
reclaimed
them
.
And
we
wish
that
this
Authour
would
out
of
S.
Augustine
learn
that
his
supposition
is
false
and
erroneous
as
theirs
was
.
For
the
Fathers
which
he
bringeth
to
prove
that
it
is
injustice
to
punish
men
for
acts
to
which
they
are
necessitated
and
enforced
by
Gods
Predestination
and
Reprobation
,
we
subscribe
unto
their
judgement
,
and
we
retort
it
against
this
Authour
thus
:
Augustine
,
Prosper
,
Fulgentius
,
Bernard
,
and
others
named
by
him
,
were
defenders
of
absolute
Election
and
Non-election
,
and
yet
they
held
that
men
elected
were
justly
rewarded
for
their
good
acts
,
and
men
passed-by
justly
punished
for
their
bad
acts
;
and
therefore
they
supposed
not
Coaction
or
Necessitation
to
follow
upon
Election
and
Reprobation
.
The
conclusion
,
that
men
in
their
own
actions
do
no
more
then
would
be
done
without
them
by
the
necessitating
decrees
of
God
;
is
altogether
false
and
vain
.
For
Gods
decrees
are
not
necessitating
,
though
the
events
decreed
are
infallible
;
and
they
leave
the
wills
of
men
to
as
much
libertie
as
the
Divine
Prescience
doth
.
And
this
is
the
generall
opinion
of
Divines
,
though
they
differ
about
the
manner
of
according
mans
libertie
with
Gods
Predestination
.
Treatise
.
THe
arguments
by
which
for
the
present
I
stand
convinced
of
the
untruth
even
of
the
milder
and
lower
way
(
A
)
too
,
I
will
take
from
these
five
following
heads
;
namely
,
from
-
1.
Pregnant
testimonies
of
Scripture
,
directly
opposing
it
.
-
2.
Some
principall
Attributes
of
God
,
no●
compatible
with
it
.
-
3.
The
end
of
the
Word
and
Sacraments
with
other
excellent
gifts
of
God
to
men
,
quite
thwarted
by
it
.
-
4.
Holy
endeavours
much
hindred
,
if
not
wholly
subverted
by
it
.
-
5.
Grounds
of
comfort
(
by
which
the
conscience
in
distresse
should
be
relieved
)
which
are
all
removed
by
it
.
It
is
I.
Repugnant
to
SCRIPTURE
.
Ezek.
33.11
.
FIrst
,
it
is
repugnant
to
plain
and
evident
places
of
(
B
)
Scripture
even
in
terminis
,
as
will
appear
by
these
instances
.
As
I
live
,
saith
(
C
)
the
Lord
,
I
have
no
pleasure
in
the
death
of
a
sinner
;
but
that
the
wicked
turn
from
his
wayes
,
and
live
.
And
lest
men
should
say
,
It
is
true
;
God
willeth
not
the
death
of
a
repenting
sinner
,
the
Lord
in
another
place
of
the
same
Prophet
extendeth
the
proposition
to
them
also
that
perish
;
Ezek.
18.32
.
I
have
no
pleasure
in
the
death
of
him
that
dyeth
.
In
this
Scripture
we
may
note
three
things
:
1.
Gods
affection
to
men
,
set
forth
—
-
Negatively
;
I
have
no
pleasure
in
his
death
that
dieth
.
-
Affirmatively
;
but
that
the
wicked
turn
.
2.
The
persons
in
whose
destruction
God
delighteth
not
;
Wicked
men
,
such
as
for
their
rejecting
of
grace
die
and
are
damned
.
If
God
have
no
pleasure
in
their
death
,
much
lesse
in
the
death
of
men
either
altogether
innocent
or
tainted
onely
with
originall
sinne
.
3.
The
truth
of
his
affection
;
As
I
live
.
Cupit
credisibì
,
Tertull.
lib.
de
poen.
c.
4.
God
would
fain
have
us
believe
him
,
saith
Tertullian
,
when
he
saith
,
I
will
not
the
death
of
him
that
dieth
:
and
therefore
he
bindeth
his
speech
with
an
oath
.
[
](A81961-e33080-b)x
x
O
beatos
nos
,
quorum
causâ
Deus
jurat
!
ô
miserrimos
,
si
nec
juranti
Domino
credimus
!
Happy
are
we
for
whose
sake
the
Lord
vouchsafeth
to
swear
;
but
most
unhappy
,
if
we
believe
him
not
when
he
sweareth
!
Now
if
God
delight
not
in
the
destruction
of
wicked
men
,
certainly
he
never
did
out
of
his
absolute
pleasure
seal
up
so
many
millions
of
men
lying
in
the
fall
under
invincible
damnation
:
For
such
a
decreeing
of
men
to
eternall
death
is
directly
opposite
to
a
delight
in
their
repentance
and
everlasting
life
.
God
hath
(
D
)
shut
up
all
in
unbelief
,
Rom.
11.2
.
that
he
might
have
mercie
over
all
.
In
these
the
Apostles
words
are
two
ALLs
of
equall
extent
,
the
one
standing
against
the
other
;
An
ALL
of
unbelievers
,
and
an
ALL
of
objects
of
mercie
.
Look
how
many
unbelievers
there
be
,
on
so
many
hath
God
a
will
of
shewing
mercy
.
And
therefore
if
all
men
of
all
sorts
and
conditions
,
and
every
man
in
every
sort
be
an
unbeliever
,
then
is
every
man
of
every
condition
under
mercy
:
and
if
every
man
be
under
mercy
,
then
there
is
no
precise
antecedent
will
of
God
of
shutting
up
some
,
and
those
the
most
,
from
all
possibilitie
of
obteining
mercy
.
For
these
two
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
cannot
stand
together
.
God
so
loved
(
E
)
the
world
,
John
.
3
16.
that
he
gave
his
onely-begotten
Sonne
,
that
whosoever
believeth
in
him
should
not
perish
,
&c.
God
loved
the
world
,
saith
the
Text
,
that
is
,
the
whole
lump
of
mankind
:
therefore
he
did
not
absolutely
hate
the
greatest
part
of
men
.
Again
,
God
loved
it
fallen
into
a
gulf
of
sinne
and
miserie
:
For
he
so
loved
them
as
to
send
his
Sonne
to
redeem
them
;
and
a
Saviour
presupposeth
sinne
.
He
did
not
therefore
hate
the
most
of
them
lying
in
the
fall
:
for
love
and
hatred
are
contrary
acts
in
God
,
and
cannot
be
exercised
about
the
same
objects
.
Many
expositours
(
I
know
)
do
take
World
here
in
a
restrained
sense
,
and
understand
by
it
the
company
of
the
Elect
,
or
the
world
of
Believers
onely
:
But
they
have
little
reason
for
it
,
in
my
opinion
.
For
,
First
,
I
think
there
can
be
no
place
of
Scripture
alledged
wherein
this
word
World
,
especially
with
the
addition
of
whole
,
as
1.
Epist.
of
John
chap.
2.
vers.
2.
(
a
place
equivalent
to
this
for
the
matter
of
it
,
and
a
comment
upon
it
:
)
I
say
no
place
(
I
think
)
can
be
produced
where
world
doth
signifie
onely
the
Elect
,
or
onely
Believers
:
but
it
signifieth
either
all
men
,
or
at
least
the
most
men
living
in
some
certain
place
and
at
some
certain
time
,
but
without
distinction
of
good
and
bad
.
Or
if
it
be
used
anywhere
more
restrainedly
,
it
is
applyed
onely
to
wicked
and
reprobate
men
,
who
in
their
affections
are
wedded
to
the
world
and
its
transitorie
delights
;
and
therefore
do
most
properly
deserve
this
name
.
Secondly
,
Suppose
it
be
granted
,
that
World
in
some
Scriptures
is
restrained
to
the
Elect
;
yet
it
cannot
bear
this
signification
here
:
Because
1.
The
words
then
would
have
a
senselesse
construction
:
For
thus
would
they
runne
,
God
so
loved
the
elect
,
&c.
that
whosoever
believeth
in
him
should
not
perish
,
&c.
And
if
they
runne
thus
,
this
would
follow
;
There
are
two
sorts
of
the
Elect
,
some
that
do
believe
and
shall
be
saved
,
others
that
do
not
believe
and
shall
be
damned
:
which
is
a
division
or
distinction
unknown
in
Divinitie
.
2.
Believers
and
Unbelievers
,
Damned
and
Saved
,
comprehend
all
mankind
:
for
there
is
no
man
but
he
is
one
of
these
.
Now
World
in
this
place
includeth
believers
and
unbelievers
,
the
saved
and
the
damned
,
as
appeareth
most
plainly
to
him
that
layeth
the
16
,
17
,
and
18
verses
together
.
Therefore
it
signifieth
here
all
mankind
without
exception
of
any
.
●
.
Tim.
●
.
4
.
Who
would
(
F
)
have
all
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
In
these
words
the
Apostle
delivereth
two
things
:
1.
That
it
is
Gods
will
that
men
should
enjoy
a
happy
end
,
and
be
saved
;
2.
That
it
is
also
his
will
they
should
have
the
means
,
and
make
a
good
use
of
them
in
coming
to
the
knowledge
of
the
truth
,
that
so
they
might
be
saved
.
There
is
no
let
in
God
,
but
that
all
men
may
believe
and
be
saved
;
and
therefore
there
is
no
absolute
will
that
many
thousand
men
shall
die
in
unbelief
and
be
damned
.
Two
answers
are
usually
returned
,
which
I
confesse
give
me
little
satisfaction
.
I.
That
by
ALL
here
we
are
to
understand
all
sorts
,
and
not
every
particular
man
in
those
sorts
.
It
is
true
,
that
ALL
is
sometimes
so
taken
in
Scripture
;
but
(
I
believe
)
not
here
:
For
the
very
context
sheweth
that
we
are
to
understand
by
it
the
individualls
,
and
not
the
kinds
.
In
the
first
verse
there
is
a
duty
enjoyned
;
I
will
that
prayers
and
supplications
be
made
for
all
men
:
and
in
this
verse
the
motive
is
annexed
,
God
will
have
all
to
be
saved
:
As
if
he
should
have
said
,
Our
charitie
must
reach
to
all
whom
God
extendeth
his
love
to
.
God
out
of
his
love
will
have
all
to
be
saved
;
and
therefore
in
charitie
we
must
pray
for
all
.
Now
in
the
duty
ALL
signifieth
every
man
:
for
no
man
,
though
wicked
and
profane
,
is
to
be
excluded
from
our
prayers
.
Pray
for
them
,
saith
our
Saviour
,
that
persecute
you
,
and
,
Pray
,
saith
the
Apostle
here
,
for
kings
and
all
that
are
in
authority
;
men
in
those
dayes
,
though
the
greatest
,
yet
the
worst
,
the
very
Lions
,
Wolves
and
Bears
of
the
Church
:
Pray
for
them
.
And
if
for
them
,
then
for
any
other
.
Thus
in
the
duty
it
signifieth
every
man
:
and
therefore
it
must
have
the
same
extent
in
the
motive
too
,
or
else
the
motive
doth
not
reach
home
,
nor
is
strong
enough
to
enforce
the
dutie
.
II.
The
second
(
G
)
answer
is
,
That
God
will
have
all
to
be
saved
with
his
revealed
will
,
but
millions
to
be
damned
with
his
secret
will
;
But
if
this
answer
stand
,
then
(
in
my
apprehension
)
these
inconveniences
will
follow
.
1.
That
Gods
words
(
which
are
his
revealed
will
)
are
not
interpretations
of
his
mind
and
meaning
;
and
by
consequence
are
not
true
:
for
the
speech
which
is
not
the
signification
of
the
mind
,
is
a
lie
.
2.
That
there
are
two
contrary
wills
in
God
,
a
secret
will
,
That
many
sonnes
of
Adam
shall
irrevocably
be
damned
;
and
a
revealed
will
,
That
all
the
sonnes
of
Adam
may
be
saved
.
3.
That
one
of
Gods
wills
must
needs
be
bad
,
either
the
secret
or
the
revealed
will
.
For
of
contraries
,
if
the
one
be
good
,
the
other
is
bad
:
and
so
of
Gods
contrary
wills
,
if
one
be
good
,
the
other
must
needs
be
bad
.
For
malum
est
contrarium
bono
.
2.
Pet.
3.9
.
Not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
&c.
This
Scripture
is
not
so
liable
to
the
exceptions
against
the
former
testimony
.
For
it
is
a
negative
proposition
,
and
must
be
taken
distributively
:
and
therefore
speaketh
that
in
plain
terms
which
is
contrary
to
absolute
Reprobation
.
That
which
is
usually
replyed
,
is
,
That
the
persons
here
spoken
of
,
are
the
elect
onely
and
such
as
truly
believe
;
God
is
not
willing
that
any
of
them
should
perish
.
But
the
contrary
appeareth
in
the
text
.
For
the
persons
here
mentioned
are
those
toward
whom
God
exerciseth
much
patience
and
long-suffering
,
as
it
is
in
the
words
next
going
before
.
And
who
are
they
?
Are
they
the
elect
?
are
they
believers
onely
?
No
,
but
reprobates
rather
,
who
die
for
their
contempt
of
grace
.
For
it
is
apparent
by
Scriptures
,
that
God
doth
patiently
expect
the
conversion
even
of
them
that
are
never
changed
but
die
in
their
sinnes
:
as
we
may
see
1.
Pet.
3.19
,
20
,
where
we
reade
that
the
patience
of
God
was
exercised
towards
those
who
in
the
dayes
of
Noah
despised
it
,
and
went
to
prison
,
that
is
to
hell
,
for
it
.
Yea
of
all
men
reprobates
are
the
truest
and
most
proper
objects
of
Gods
patience
,
as
we
may
see
Rom.
2.4
.
where
S.
Paul
speaking
of
such
as
go
on
in
sinne
,
and
treasure
up
wrath
to
themselves
against
the
day
of
wrath
,
saith
,
that
God
useth
patience
towards
them
that
he
might
lead
them
to
repentance
.
And
Rom.
9.22
.
He
endureth
,
saith
the
text
,
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
.
In
the
fifth
of
Isaiah
v.
2.
and
the
65.
chap.
v.
2.
we
may
see
the
same
thing
.
Reprobates
therefore
as
well
as
others
,
nay
rather
then
others
,
doth
Peter
here
speak
of
,
and
saith
that
God
would
have
none
of
them
to
perish
:
If
they
do
perish
,
it
is
through
their
own
fault
and
folly
,
and
not
Gods
absolute
pleasure
,
who
would
have
no
man
to
perish
.
To
these
testimonies
I
may
adde
these
(
I
)
conditionall
speeches
:
1.
Chron.
28.9
.
If
thou
seek
him
,
he
will
be
found
of
thee
:
but
if
thou
forsake
him
,
he
will
cast
thee
off
for
ever
.
2.
Chron.
15.2
.
Gen.
4.
If
you
seek
him
,
he
will
be
found
of
you
:
but
if
you
forsake
him
,
he
will
forsake
you
.
If
thou
do
well
,
shalt
thou
not
be
accepted
?
and
if
thou
doest
not
well
,
sinne
lyeth
at
the
doore
.
Heb.
10.38
.
The
just
shall
live
by
faith
:
but
if
any
man
withdraw
himself
,
my
soul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shall
have
no
pleasure
,
in
him
;
shall
not
like
him
:
he
shall
be
a
reprobate
.
By
all
these
and
many
other
places
that
speak
conditionally
(
for
ought
that
I
can
see
)
it
is
clear
,
that
(
K
)
God
forsaketh
no
man
considered
simply
in
the
fall
,
till
by
actuall
sinnes
and
continuance
in
them
he
forsake
God
.
Now
if
God
reject
no
man
from
salvation
in
time
and
in
deed
till
he
cast
off
God
,
then
surely
he
rejecteth
no
man
in
purpose
and
decree
,
but
such
a
one
as
he
foresaw
would
reject
and
cast
off
him
.
For
Gods
acts
in
time
are
regulated
by
his
decrees
before
time
:
Ephes.
1.11
.
He
worketh
all
things
,
saith
the
Apostle
,
according
to
the
counsel
of
his
own
will
:
and
therefore
there
must
be
an
exact
conformitie
between
them
as
between
regulam
and
regulatum
,
the
rule
and
the
thing
squared
thereby
.
By
whatsoever
therefore
God
doth
in
the
world
,
we
may
know
what
he
purposed
to
do
before
the
world
:
and
by
his
actuall
casting
men
off
when
they
grow
rebellious
and
impenitent
,
and
not
before
,
we
may
certainly
gather
that
he
decreed
to
cast
them
off
for
their
foreseen
rebellion
and
impenitency
,
and
not
before
.
Besides
,
it
is
in
substance
all
one
,
to
cast
a
man
off
indeed
and
to
entertein
a
resolution
to
do
it
.
Our
velle
and
facere
are
all
one
in
Gods
account
:
and
the
reason
is
,
Because
where
there
is
a
deliberate
and
settled
will
,
the
deed
will
follow
if
nothing
hinder
.
Much
more
is
Gods
will
and
deed
all
one
,
seeing
his
will
is
omnipotent
and
irresistible
,
and
whatsoever
he
willeth
directly
and
absolutely
,
is
certainly
done
when
the
time
cometh
.
Well
;
all
these
plain
and
expresse
Scriptures
,
with
the
whole
course
and
tenour
of
Gods
word
,
this
opinion
flatly
contradicting
,
though
it
do
(
perhaps
)
shrowd
it self
in
some
dark
&
obscure
speaches
of
holy
Writ
,
I
take
it
to
be
an
untruth
.
For
what
S.
Augustine
saith
in
another
case
,
I
may
safely
say
in
this
;
[
](A81961-e33980-b)y
y
Nunquid
ideo
negandum
quod
apertum
est
,
quia
comprehendi
non
potest
quod
occultum
est
.
Shall
we
contradict
plain
places
,
because
we
cannot
comprehend
the
obscure
?
[
](A81961-e34000-b)z
z
Secundùm
plura
pauciora
sunt
intelligenda
:
&
nè
unus
sermo
subvertat
alios
,
secundùm
omnes
potiùs
quàm
adversùs
omnes
intelligendut
erit
.
A
few
testimonies
,
saith
Tertullian
,
must
receive
an
exposition
answerable
to
the
current
of
Scripture
,
not
contrary
to
it
.
This
is
my
first
reason
.
An
Answer
to
the
objections
against
the
Lower
way
.
BEfore
we
come
to
answering
particular
objections
we
must
put
this
Authour
in
remembrance
of
these
few
things
which
he
hath
not
well
considered
.
1.
First
,
whereas
he
troubleth
himself
with
distinguishing
the
Supralapsarian
and
Sublapsarian
Doctrine
,
calling
them
Supralapsarians
who
in
ordering
the
eternall
decrees
of
God
concerning
Election
and
Preterition
or
Reprobation
place
them
before
the
consideration
of
the
fall
,
and
those
Sublapsarians
who
place
them
after
;
this
pains
might
well
have
been
spared
.
For
Priorities
and
Posteriorities
in
the
eternall
immanent
decrees
of
God
are
but
imaginations
of
mans
weak
reason
,
and
framed
diversly
(
nay
contrarily
)
as
well
by
Schoolmen
and
Papists
as
by
Protestants
or
those
which
are
termed
Calvinists
;
and
finally
they
have
little
or
no
use
in
this
controversie
,
as
hath
been
formerly
shewed
.
Aquinas
thought
it
no
such
matter
of
moment
whether
Predestination
be
considered
before
mans
fall
and
state
of
miserie
or
after
:
[
](A81961-e34100-b)a
a
Part.
1.
qu.
23.
art.
1.
Motus
non
accipit
speciem
à
termino
à
quo
,
sed
à
termino
ad
quem
.
Nihil
enim
refert
quantum
ad
rationem
dealbationis
,
utrùm
ille
qui
dealbatur
fuerit
niger
,
aut
pallidus
,
aut
rubeus
:
&
similiter
nihil
refert
ad
rationem
praedestinationis
,
utrùm
aliquis
praedestinetur
in
vitam
aeternam
à
statu
miseriae
vel
non
.
And
for
Reprobation
,
he
seemeth
rather
to
incline
to
their
opinion
who
place
it
in
order
of
consideration
before
the
fall
in
making
it
such
a
part
of
the
Divine
providence
as
permitteth
some
men
[
](A81961-e34150-b)b
b
Ibid.
art.
3
deficere
à
fine
.
So
that
this
Distinction
of
Supralapsarians
and
Sublapsarians
hath
served
this
Authour
to
no
other
purpose
but
to
the
inculcating
of
the
same
objections
again
and
again
.
2.
Secondly
,
this
Authour
should
have
considered
that
there
is
no
medium
assignabile
ex
parte
Dei
betwixt
the
decrees
of
Predestinating
some
men
and
Not-predestinating
some
others
;
nor
ex
parte
hominum
,
betwixt
men
absolutely
predestinated
unto
the
atteinment
of
life
eternall
and
absolutely
pretermitted
and
left
infallibly
deficere
ab
adeptione
vitae
aeternae
,
which
we
call
absolute
Reprobation
.
As
for
example
,
let
us
suppose
the
number
of
mankind
to
be
two
millions
of
men
:
If
out
of
these
by
the
decree
of
election
one
million
onely
be
infallibly
appointed
or
ordained
to
eternall
life
,
and
these
certainly
and
absolutely
distinguished
from
others
not
onely
quoad
numerum
,
but
quoad
personas
,
who
can
denie
but
one
million
also
,
and
those
certain
quoad
personas
,
are
as
absolutely
comprised
under
the
decree
of
Non-election
or
Reprobation
as
the
others
were
under
the
decree
of
Election
or
Predestination
?
It
is
true
that
the
manner
of
Gods
bringing
the
elect
in
time
unto
eternall
life
is
by
giving
them
repentance
,
faith
and
perseverance
;
and
the
manner
of
Gods
permitting
the
Non-elect
to
run
themselves
upon
the
rock
of
eternall
death
,
is
by
suffering
them
to
continue
in
their
infidelitie
and
impenitencie
.
But
the
formall
decree
of
Predestination
conteineth
an
absolute
eternall
preparing
of
this
effectuall
grace
for
some
;
and
the
formall
decree
of
negative
Reprobation
or
Non-predestination
an
absolute
eternall
decree
of
not-preparing
this
effectuall
grace
for
any
others
.
From
whence
it
is
plain
that
the
Divine
prevision
of
finall
perseverance
in
the
elect
,
and
finall
impenitency
in
the
non-elect
,
doth
not
nor
cannot
go
before
the
forenamed
decrees
,
as
the
Remonstrants
imagine
.
Let
him
be
judge
who
is
no
friend
to
Calvinists
:
[
](A81961-e34280-b)c
c
Vasq.
in
1.
qu.
23.
dist.
95.
Praedestinari
est
gratiam
illam
quam
Deus
novit
in
nobis
effectum
habituram
nobis
praeparari
:
&
non
praedestinari
,
gratiam
illam
nobis
non
praeparari
.
No
mention
of
foreseen
faith
or
infidelitie
in
the
one
or
in
the
other
.
Thirdly
,
I
could
wish
this
Authour
had
more
advisedly
weighed
that
proposition
whereupon
he
groundeth
his
whole
discourse
,
namely
,
That
Gods
eternall
and
absolute
decrees
of
Producing
such
and
such
good
actions
in
some
men
,
and
his
opposite
eternall
and
absolute
decrees
of
Not-producing
the
same
good
actions
in
others
,
cannot
stand
with
the
liberty
of
mans
will
,
but
is
a
coacting
and
necessitating
cause
in
mens
doing
or
not-doing
the
foresaid
actions
.
This
he
taketh
as
a
postulatum
unquestionable
through
his
whole
book
:
and
if
this
be
not
freely
granted
him
,
he
hath
said
little
or
nothing
against
absolute
Predestination
or
absolute
Reprobation
.
Now
I
must
tell
him
,
that
this
postulatum
which
he
so
boldly
presumeth
upon
is
generally
held
for
an
erroneous
and
false
opinion
.
I
will
cite
onely
the
testimonies
of
Calvine's
&
Beza's
known
Adversaries
.
Bellarmine
;
[
](A81961-e34370-b)d
d
Tom.
3.
De
grat
.
&
lib.
arb.
cap.
8.
Credimus
Deum
absolutâ
voluntate
velle
salvare
multos
,
&
absolutâ
voluntate
alios
non
velle
salvare
.
Here
you
see
an
absolute
will
in
God
to
save
some
,
and
a
negation
of
this
absolute
will
in
God
concerning
the
salvation
of
others
.
Now
what
is
this
absolute
will
of
saving
some
(
which
we
call
Predestination
)
but
that
speciall
providence
of
God
[
](A81961-e34410-b)e
e
Ibid.
cap.
9
Quâ
per
infallibilia
media
in
vitam
diriguntur
aeternam
?
Doth
this
absolute
Predestination
take
away
the
freedome
of
the
predestinate
in
the
actions
of
repenting
and
believing
?
[
](A81961-e34440-b)f
f
Cap.
15.
Respondeo
;
Potest
ille
liberè
gratiam
repudiare
;
sed
certum
est
non
repudiaturum
,
quia
Deus
vocabit
illum
sicut
videt
congruum
illi
esse
ut
vocantem
non
respuat
.
Now
for
negative
Reprobation
;
This
is
absolute
as
well
as
Predestination
:
[
](A81961-e34480-b)g
g
Cap.
16.
Nulla
datur
ejus
causa
ex
parte
hominum
,
sicut
neque
praedestinationis
.
Doth
this
Reprobation
draw
after
it
a
coaction
or
necessitation
unto
wicked
actions
for
which
the
Reprobates
are
afterwards
condemned
?
No
:
[
](A81961-e34510-b)h
h
Bell.
De
lib.
arb.
l.
3.
c.
6.
Si
peccat
,
liberè
peccat
,
quia
potest
deponere
pravum
affectum
si
velit
gratiae
Divinae
cooperari
.
Bellarmine
then
was
of
opinion
that
absolute
Predestination
and
Reprobation
might
be
defended
,
and
yet
no
necessitation
of
mans
will
thereupon
inferred
.
Suarez
;
[
](A81961-e34550-b)i
i
De
Auxil
.
2.
c.
5.
p.
174
Si
sermo
sit
de
non-electione
(
quam
nonnulli
Reprobationem
negativam
vocant
)
verum
est
causam
illius
esse
solam
Dei
voluntatem
,
nullâ
exspectatâ
causâ
ex
parte
hominis
.
But
will
not
this
Reprobation
make
all
the
evil
and
damnable
acts
whereinto
the
Reprobates
infallibly
fall
subject
to
coaction
and
necessitation
,
by
depriving
the
agent
of
his
free-will
in
the
exercise
thereof
?
No
;
[
](A81961-e34600-b)k
k
Ibid.
lib.
3
c.
17.
p.
354
Divina
providentia
impletur
interdum
solâ
permissione
actuum
liberorum
,
quando
illi
malè
facturi
sunt
.
Deus
non
est
autor
mali
actûs
;
but
out
of
generall
and
speciall
reasons
flowing
from
his
providence
he
so
disposeth
of
causes
and
circumstances
as
he
withall
permitteth
a
wicked
man
by
his
free-will
to
abuse
them
unto
evil
actions
.
Ruiz
proveth
at
large
,
[
](A81961-e34650-b)l
l
Ruiz
.
De
praedest
.
disp.
7.
Sect.
4.
&
disp.
53.
Sect.
8.
Nullam
esse
causam
ex
parte
nostra
concessae
aut
negatae
praedestinationis
.
Here
you
see
absolute
decrees
of
Predestination
and
Non-predestination
mainteined
,
and
yet
all
coaction
or
necessitation
of
the
wills
of
persons
not-elected
,
unto
their
sinfull
actions
is
by
him
denied
.
Vide
De
voluntate
Dei
,
disp.
20.
§
.
5.
pag.
223.
Vide
Aquin.
par
.
1.
qu.
22.
art.
4.
&
Cajet.
ibid.
&
qu.
23.
art.
3
,
&
6.
Having
thus
laid
open
the
false
supposition
whereupon
this
Authour
hath
founded
his
discourse
,
let
us
now
consider
the
following
reasons
against
absolute
Reprobation
.
Answer
to
his
five
Reasons
against
Absolute
Reprobation
:
and
First
,
to
his
Testimonies
of
Scripture
.
WHereas
these
five
reasons
are
bent
generally
against
the
Sublapsarian
doctrine
,
he
should
have
done
well
expressely
to
have
excepted
the
doctrine
of
Augustine
and
all
his
followers
of
the
Church
of
England
,
and
many
other
Divines
,
who
are
Sublapsarians
,
and
maintein
the
absolute
decree
of
Predestination
and
Non-election
or
negative
Reprobation
,
utterly
rejecting
the
Remonstrants
doctrine
,
who
make
these
decrees
of
Predestination
and
Reprobation
to
follow
upon
the
finall
good
or
bad
acts
of
men
eternally
foreseen
of
God
.
If
his
five
reasons
be
intended
against
these
,
I
see
not
how
he
can
be
excused
from
the
opposing
of
the
settled
doctrine
of
our
own
Church
.
If
they
were
intended
onely
against
some
particular
Divines
,
either
of
forrein
Churches
or
of
our
own
,
he
should
have
called
this
discourse
,
A
disproving
of
their
erroneous
opinion
who
from
the
absolute
decree
of
Non-election
or
Reprobation
inferre
an
absolute
prime
decree
of
particular
mens
damnation
.
Amongst
which
exorbitant
Divines
he
sheweth
himself
to
be
one
of
the
principall
.
Now
to
come
to
his
testimonies
of
Scripture
.
The
question
being
,
Whether
Gods
eternall
decree
whereby
men
stand
distinguished
in
Electos
&
Non-electos
,
or
in
Praedestinatos
&
negativè
Reprobatos
,
be
an
absolute
prime
decree
,
or
a
subsequent
decree
built
upon
mens
foreseen
goodnesse
and
badnesse
,
all
such
testimonies
as
confound
the
judiciall
decree
of
mans
Damnation
with
the
negative
Reprobation
,
will
be
impertinent
:
For
though
the
former
be
absolute
,
yet
the
latter
is
respective
unto
mans
sinnes
.
Again
,
all
such
places
as
prove
God
hath
a
will
of
saving
all
men
under
this
condition
If
they
believe
and
persevere
,
and
of
Damning
of
no
man
but
for
his
iniquitie
or
infidelitie
,
prove
sufficiently
that
the
temporall
bringing
of
men
unto
eternall
life
standeth
upon
conditionate
decrees
;
and
so
likewise
the
temporall
adjudging
of
men
unto
eternall
death
:
but
they
are
of
no
force
at
all
to
prove
that
Election
and
Non-election
are
conditionate
decrees
,
or
to
disprove
an
absolute
decree
of
negative
Reprobation
.
Last
of
all
,
such
places
as
prove
a
generall
love
or
a
generall
mercy
extending
to
every
singular
man
in
the
world
,
do
not
overthrow
the
decree
of
absolute
Non-election
;
because
love
and
mercy
may
be
shown
even
to
the
Non-elect
.
This
in
generall
.
Now
in
particular
to
every
testimony
alledged
.
To
the
first
out
of
Ezek.
33.11
.
and
the
18.32
.
we
answer
,
This
Authour
quite
Ad
1
forgetteth
the
very
question
in
hand
.
When
we
dispute
of
that
speciall
providence
which
is
called
Predestination
,
and
which
concerneth
the
bringing
of
some
men
unto
eternall
life
,
and
the
freeing
of
them
from
eternall
death
,
we
speak
of
such
a
will
as
(
by
the
confession
of
all
Divines
)
standeth
not
upon
uncertain
conditions
,
but
is
most
infallible
and
immutable
,
and
that
not
onely
certitudine
praescientiae
Divinae
but
ordinis
&
causalitatis
,
as
the
Schoolmen
speak
.
Now
the
will
spoken
of
in
the
testimonies
alledged
is
that
voluntas
simplicis
complacentiae
,
or
voluntas
conditionata
,
which
in
regard
of
the
good
intended
and
promised
unto
men
dependeth
upon
the
good
behaviour
of
their
own
free-will
for
the
obteining
of
life
and
avoyding
of
death
.
Notwithstanding
,
this
will
which
extendeth
unto
all
,
it
is
the
Divine
will
and
decree
,
that
in
some
men
[
](A81961-e34980-b)m
m
Ruiz
.
De
volunt
.
18.
Sect.
4.
Creata
libertas
possit
impedire
effectûs
consecutionem
;
Et
hoc
vult
permittere
Deus
propter
majora
bona
.
So
that
this
will
of
exempting
Judas
or
Cain
from
eternall
death
under
condition
of
Turning
from
their
wicked
wayes
,
and
yet
permitting
them
finally
to
run
on
in
their
wicked
wayes
,
is
so
far
from
proving
that
they
were
not
under
any
such
decree
of
Reprobation
,
as
we
maintein
that
it
evidently
demonstrateth
the
truth
thereof
.
It
proveth
strongly
that
neither
mans
sinne
nor
mans
eternall
death
do
fall
sub
voluntate
simplicis
complacentiae
:
for
then
they
should
be
bona
&
amabilia
per
se
:
But
it
proveth
not
but
God
may
decree
the
permitting
of
some
men
finally
to
die
in
their
sinnes
,
and
eternally
to
be
punished
for
their
sinnes
:
wherein
we
place
the
decree
of
Reprobation
.
The
inference
or
collection
,
That
God
delighteth
not
in
the
destruction
of
wicked
men
,
we
willingly
grant
.
For
he
is
onely
said
to
delight
in
that
whereunto
he
hath
a
naturall
inbred
propension
:
But
this
putteth
no
necessary
obligation
upon
God
by
speciall
mercy
to
free
all
men
from
destruction
,
though
he
could
most
easily
do
it
.
As
for
sealing
up
of
many
millions
under
invincible
damnation
;
it
doth
manifestly
import
an
invincible
act
of
God
thrusting
men
first
into
sinne
and
then
into
hell
,
and
both
out
of
his
mere
pleasure
.
We
utterly
deny
that
Reprobation
inferreth
any
such
dealing
of
God
with
men
Not-elected
.
And
for
the
Scriptures
alledged
,
or
others
of
the
same
kind
;
they
do
not
affirm
a
conditionate
Election
upon
foreseen
faith
and
perseverance
,
but
they
shew
us
[
](A81961-e35100-b)n
n
Calv.
De
aetern
.
Dei
Praedest
.
p.
706.
Quid
omnibus
ad
fidem
&
paenitentiam
adductis
facere
paratus
sit
Deus
.
To
the
second
.
The
main
scope
of
this
Ad
2
whole
Chapter
being
to
shew
,
That
whosoever
obteined
salvation
,
whether
Jew
or
Gentile
,
[
](A81961-e35170-b)*
*
vers.
4
,
5
,
6.
obteined
it
by
virtue
of
that
free
Election
which
worketh
upon
some
,
enlightning
,
mollifying
and
converting
their
hearts
,
leaving
others
to
the
voluntary
blindnesse
and
hardnesse
of
their
hearts
;
a
man
would
think
that
nothing
could
have
been
picked
from
hence
to
establish
Election
and
Non-election
founded
upon
the
good
and
bad
acts
of
men
.
But
the
Apostle
expressely
saith
,
That
God
hath
shut
up
ALL
under
unbelief
,
that
he
might
have
mercy
upon
ALL.
The
two
ALLS
are
of
an
equall
extent
.
How
many
unbelievers
there
be
,
on
so
many
God
hath
a
will
of
shewing
mercie
.
And
if
every
man
be
under
mercy
,
then
there
is
no
precise
will
of
shutting
out
any
from
possibilitie
of
mercie
.
The
Apostles
meaning
is
this
;
That
God
in
his
providence
permitted
both
Jews
and
Gentiles
to
be
intangled
in
the
guilt
of
just
damnation
,
that
so
whosoever
is
saved
might
ascribe
his
salvation
not
to
any
foreseen
merits
or
any
good
works
of
his
own
,
but
to
the
free
mercie
of
God
.
So
that
every
man
being
by
nature
sinfull
and
incredulous
,
all
men
lie
alike
at
his
mercie
,
and
he
may
have
mercy
upon
whom
he
pleaseth
.
The
Apostle
is
so
farre
from
affirming
that
God
sheweth
this
speciall
mercie
unto
all
unbelievers
which
he
sheweth
unto
some
,
namely
the
Enlightning
of
their
dark
minds
,
and
the
Mollifying
of
their
obdurate
hearts
,
that
he
saith
the
quite
con●rary
;
[
](A81961-e35250-b)o
o
vers.
7.
Electio
consecuta
est
,
caeteri
vero
excaecati
sunt
.
[
](A81961-e35280-b)p
p
Estius
,
in
locum
.
Maluit
dicere
Electionem
quàm
Electos
,
ut
vim
gratuitae
electionis
innueret
,
à
qua
totum
habent
electi
quod
habent
.
The
Apostle
meant
not
to
contradict
his
former
doctrine
,
[
](A81961-e35300-b)q
q
Rom.
9.18
.
Miseretur
cujus
vult
,
&
quem
vult
indurat
:
and
not
to
make
the
mercy
of
Election
of
equall
extent
with
the
misery
or
guilt
of
sinne
;
but
to
shew
that
it
is
mercy
on
Gods
part
,
and
not
worth
or
desert
on
ours
,
whensoever
any
saving
grace
is
bestowed
upon
any
of
us
all
.
And
yet
if
this
Authour
plead
for
no
more
then
a
generall
mercy
,
we
will
easily
grant
him
,
That
all
men
are
not
onely
in
an
estate
needing
mercy
,
or
in
a
possibilitie
of
obteining
mercie
,
but
have
an
actuall
participation
of
many
and
great
mercies
from
the
hand
of
almightie
God
.
But
when
from
hence
he
suddenly
concludeth
,
That
there
is
no
precise
antecedent
will
of
God
of
shutting
up
the
most
men
from
all
possibilitie
of
obteining
mercie
,
he
hath
forgot
the
question
.
He
should
have
concluded
,
Therefore
there
is
no
absolute
will
of
God
mercifully
electing
some
to
the
infallible
atteinment
of
grace
and
glory
,
and
by
a
negation
of
the
same
speciall
mercy
leaving
others
through
their
own
default
infallibly
to
fall
into
finall
sinne
and
misery
.
Till
he
conclude
this
he
concludeth
nothing
against
absolute
Reprobation
or
Non-election
.
God
so
loved
the
world
,
&c.
Therefore
he
Ad
3
did
not
absolutely
hate
the
greatest
part
of
men
.
We
grant
the
conclusion
,
and
more
then
he
asketh
:
For
God
did
not
absolutely
hate
any
one
man
in
the
world
.
Neither
will
we
make
advantage
of
that
opinion
defended
by
many
Schoolmen
,
[
](A81961-e35420-b)r
r
Aquin.
contra
Gent.
1.96
.
Non
propriè
sed
similitudinariè
dici
Deum
odire
.
But
our
answer
is
,
That
absolute
Reprobation
,
which
is
nothing
else
but
Gods
absolute
will
of
denying
the
speciall
benefit
of
infallible
direction
unto
eternall
life
,
and
permitting
some
men
by
their
own
defective
free-will
deservedly
to
fall
under
the
miserie
of
eternall
death
,
is
not
an
argument
of
hatred
towards
any
man
,
but
of
a
lesse
degree
of
love
towards
some
men
then
towards
others
;
which
lesse
degree
of
love
is
sometimes
expressed
by
the
name
of
hatred
.
Thus
God
is
said
to
have
loved
Jacob
and
hated
Esau
,
and
that
before
they
were
born
,
or
had
done
either
good
or
evil
.
[
](A81961-e35480-b)s
s
Vasqu
.
in
1.
q.
23.
disp
95.
c.
8.
ODISSE
idem
est
quod
MINUS
DILEXISSE
.
Thus
Lea
was
said
to
be
hated
by
Jacob
,
because
she
was
lesse
beloved
then
Rachel
,
Gen.
29.31
.
In
this
sense
we
grant
that
the
decrees
of
absolute
Predestination
and
absolute
Reprobation
do
clearly
prove
that
amongst
Angels
and
men
God
hath
loved
some
more
and
some
lesse
:
but
that
he
hath
absolutely
hated
any
creature
of
his
own
making
,
they
do
not
prove
.
Diligis
omnia
quae
sunt
;
&
nihil
odisti
eorum
quae
fecisti
,
Wisd.
11.
God
hateth
sinne
,
because
he
made
it
not
:
And
this
hatred
doth
redundare
in
peccatorem
quà
talem
,
because
God
made
him
not
so
.
But
God
hateth
not
non-electum
,
non-praedestinatum
,
or
negativè
reprobatum
quà
talem
:
neither
doth
he
condemn
him
,
or
decree
to
condemn
him
propter
reprobationem
,
which
is
Gods
act
,
but
propter
transgressionem
,
which
is
mans
act
.
Let
us
hear
what
Calvines
most
deadly
Adversaries
the
Jesuites
hold
in
this
point
:
[
](A81961-e35640-b)t
t
Ruiz
.
De
Volunt
.
Dei
,
disp.
54.
§.
3.
Vide
eundem
,
De
Praedest
.
disp.
2.
§.
3.
&
disp.
8.
§.
2.
&
disp.
15.
§.
6.
Nullum
Reproborum
prosequitur
Deus
odio
inimicitiae
,
sed
tantùm
ejus
peccatum
odio
detestationis
.
Suarez
[
](A81961-e35740-b)u
u
Opusc
.
2.
c.
5.
§.
7.
p.
174.
also
maketh
Reprobation
a
signe
onely
of
a
lesse
degree
of
love
,
and
not
of
an
absolute
hatred
,
as
this
Authour
conceiveth
.
Nay
Molina
[
](A81961-e35800-b)x
x
Concord
.
Quaest.
23.
art.
4.
disp.
4.
pag.
402.
himself
maketh
this
Reprobation
we
now
speak
of
to
be
onely
a
lesser
degree
of
love
.
Whereas
it
is
further
urged
,
That
God
did
not
onely
love
the
whole
lump
of
mankind
;
but
that
he
loved
it
even
after
it
was
fallen
into
the
gulf
of
sinne
and
misery
,
this
also
is
granted
.
But
to
prove
Gods
love
,
it
is
sufficient
that
he
extendeth
his
goodnesse
unto
every
man
,
though
he
extend
not
the
top
and
height
of
his
goodnesse
unto
every
man
,
which
consisteth
in
the
eternall
preparation
and
temporall
donation
of
such
speciall
grace
as
God
knoweth
infallibly
will
and
decreeth
infallibly
shall
bring
them
unto
glory
.
Reprobation
importeth
a
deniall
of
this
rich
grace
and
of
this
speciall
love
of
God
,
but
importeth
no
absolute
deniall
either
of
grace
or
love
,
much
lesse
an
absolute
hatred
of
any
person
not-elected
,
[
](A81961-e35900-b)y
y
Aquin.
1.
part
.
qu.
23.
art.
3.
resp
.
ad
●m.
Deus
diligit
omnes
homines
,
in
quantum
omnibus
vult
aliquod
bonum
:
non
tamen
quodcunque
bonum
vult
omnibus
.
In
quantum
igitur
quibusdam
non
vult
hoc
bonum
quod
est
vita
aeterna
,
dicitur
eos
Odio
habere
vel
Reprobare
.
We
stand
in
no
need
of
their
exposition
who
by
the
WORLD
understand
the
Elect
:
Let
them
therefore
defend
themselves
if
they
can
.
Ad
4
1.
TIM.
2.4
.
Who
would
have
all
to
be
saved
,
and
come
to
the
knowledge
of
the
truth
,
Hence
this
Authour
gathereth
two
things
1.
That
it
is
Gods
will
that
men
should
be
saved
;
2.
It
is
his
will
that
they
should
mak●
use
of
the
means
of
salvation
,
that
so
they
may
be
saved
;
and
God
hindereth
no
man
from
believing
and
being
saved
:
therefore
there
i●
no
absolute
will
that
thousands
should
die
unbelievers
and
be
damned
.
We
answer
,
That
[
](A81961-e36110-b)z
z
Ariba
,
p.
112.
in
this
act
or
decree
o●
Gods
will
,
Volo
hunc
salvum
fieri
,
or
,
Vo●●
hunc
fidelem
fieri
,
is
not
comprised
or
expressed
the
proper
act
of
Predestination
:
but
it
requireth
a
further
determination
of
the
Divine
will
,
[
](A81961-e36150-b)a
a
Ruiz
.
De
Praedest
.
disp.
1.
§
7.
n.
12.
scilicet
,
Volo
hunc
salvum
facere
;
Volo
hunc
fidelem
&
perseverantem
facere
.
That
which
includeth
not
the
will
of
Predestination
doth
not
exclude
the
opposite
will
of
Reprobation
,
as
it
respecteth
the
same
persons
,
whether
few
or
many
▪
But
this
proposition
,
Volo
Judam
salvum
fieri
,
or
this
,
Volo
omnes
homines
salvos
fieri
,
doth
not
include
a
particular
Predestination
of
Judas
or
a
promiscuous
Predestination
o●
all
men
either
unto
the
end
or
means
o●
their
salvation
:
&
therefore
the
Reprobation
of
Judas
and
of
many
millions
more
may
be
defended
,
and
yet
the
truth
of
this
admitted
.
I
,
but
where
God
hath
such
a
will
as
is
here
intimated
(
saith
our
Authour
)
there
he
is
no
let
or
hinderance
to
any
man
from
believing
,
and
so
being
saved
.
These
men
have
too
high
an
opinion
of
the
strength
of
mans
free-will
that
conceive
,
if
God
will
be
pleased
not
to
hinder
them
,
they
will
upon
such
grace
as
is
offered
believe
,
and
so
attein
eternall
life
.
But
as
we
(
with
the
common
consent
of
orthodox
Divines
)
place
Election
and
Predestination
in
such
a
will
of
God
as
infallibly
worketh
faith
and
infallibly
guideth
the
elected
unto
eternall
life
,
Ruiz
.
De
Praed.
disp.
2.
§.
3.
n.
10.
&
§.
4.
and
not
in
the
will
of
Not-hindering
them
from
the
means
or
end
of
their
salvation
;
so
we
place
the
Non-election
or
negative
Reprobation
of
others
not
in
a
will
of
Hindering
them
from
believing
or
walking
in
the
way
which
leadeth
unto
life
,
but
in
a
will
of
Not-preparing
for
them
and
Not-bestowing
upon
them
those
infallible
means
which
would
certainly
bring
them
to
eternall
life
.
He
whom
God
thus
permitteth
to
runne
into
perdition
,
to
whom
he
giveth
(
as
I
may
so
term
it
)
pereundi
licentiam
,
it
is
clear
he
is
not
comprised
within
the
number
of
the
elect
:
and
therefore
(
there
being
no
middle
sort
of
men
)
it
is
as
clear
that
he
apperteineth
unto
the
number
of
the
Non-elect
.
That
which
hath
bred
this
mans
mistake
,
is
,
the
not-conceiving
of
any
difference
betwixt
the
will
of
God
termed
voluntas
simplicis
complacentiae
and
that
which
is
termed
voluntas
absoluta
or
efficax
,
which
infallibly
worketh
that
good
which
it
willeth
and
intendeth
unto
any
man
.
Vide
Ruiz
.
De
volunt
.
disp.
20.
pag.
215
,
216.
&c.
These
two
may
well
stand
together
;
Deus
vult
ut
omnes
credant
&
salvi
fiant
,
voluntate
Complacentiae
;
Deus
vult
&
decrevit
permittere
ut
quidam
increduli
maneant
,
&
salvi
non
fiant
sed
pereant
,
voluntate
Absolutâ
.
The
former
will
is
in
effect
but
a
conditionate
will
:
As
if
the
Apostle
had
said
,
God
will
have
all
men
to
be
saved
,
if
all
men
shall
believe
in
Christ
:
and
to
believe
in
Christ
is
an
act
so
well-pleasing
and
so
agreeable
unto
Gods
will
that
wheresoever
it
is
found
it
shall
be
rewarded
.
But
notwithstanding
the
extent
of
this
will
unto
all
men
,
there
is
in
God
an
absolute
will
of
permitting
some
to
continue
in
their
unbelief
,
and
so
perish
:
and
this
we
call
Reprobation
.
For
the
two
Answers
opposed
by
this
Authour
we
need
not
much
trouble
our selves
.
If
we
understood
the
place
de
voluntate
efficaci
&
infallibiliter
producente
effectum
volitum
,
as
many
do
,
we
would
answer
with
them
,
that
by
ALL
of
necessitie
we
must
understand
genera
singulorum
,
not
singula
generum
:
But
because
we
conceive
it
spoken
de
voluntate
simplicis
complacentiae
,
we
allow
the
extent
unto
all
,
but
deny
that
it
contradicteth
the
decrees
of
Predestination
or
Reprobation
:
because
they
imply
a
will
in
God
of
infallibly
working
or
not-working
the
same
in
singular
persons
.
For
the
second
Answer
which
he
taketh
upon
him
to
confute
,
namely
of
the
revealed
and
secret
will
of
God
;
he
should
first
have
rightly
set
it
down
,
and
then
have
tryed
his
strength
in
confuting
it
.
We
say
that
there
is
in
God
a
true
will
revealed
in
the
Gospel
of
Saving
all
men
that
shall
believe
;
and
a
true
will
Liking
,
Embracing
,
Rewarding
faith
,
holinesse
,
perseverance
in
all
men
whomsoever
without
any
distinction
of
persons
:
And
this
is
the
will
called
voluntas
simplicis
complacentiae
;
which
neither
decreeth
nor
determineth
any
thing
infallibly
concerning
the
being
or
not-being
of
such
good
acts
in
this
or
that
singular
person
.
This
will
we
know
;
and
therefore
we
call
it
his
Revealed
will
.
There
is
also
in
God
a
secert
will
of
Bringing
some
men
unto
faith
,
unto
perseverance
,
unto
the
kingdome
of
heaven
;
of
Not-bringing
some
others
unto
any
of
these
,
and
of
Permitting
them
to
fall
into
the
contrary
evils
through
their
own
default
:
This
will
we
know
not
;
and
therefore
we
call
it
the
secret
will
of
Election
and
Reprobation
.
Notwithstanding
the
former
will
of
God
many
millions
of
men
are
neither
saved
nor
brought
to
the
saving
knowledge
of
the
truth
:
but
the
latter
will
is
alwayes
answered
by
the
infallible
event
.
This
no
Divine
can
denie
:
Vide
Ruiz
.
De
Vol.
disp.
19.
§.
12
,
13.
&
Penott
.
lib.
4.
§.
20.
And
therefore
under
pretense
of
the
former
generall
conditionate
will
,
which
is
voluntas
Approbationis
in
regard
of
the
object
,
and
which
faileth
of
the
event
oftentimes
in
regard
that
many
singular
persons
fail
in
performing
the
conditions
,
to
go
about
the
cancelling
of
a
secret
and
more
effectuall
will
of
God
,
which
decreeth
the
production
of
that
good
in
some
persons
which
he
liketh
and
alloweth
in
all
,
is
no
fair
dealing
.
Albeit
therefore
we
grant
a
generall
declared
will
of
God
for
saving
all
men
which
shall
believe
in
Christ
,
yet
therewithall
we
maintein
a
speciall
and
secret
will
of
God
extended
unto
some
part
onely
of
mankind
,
purposing
eternally
and
in
time
working
faith
and
perseverance
in
all
those
which
de
facto
are
saved
.
[
](A81961-e36590-b)b
b
Prosp.
De
vocat
.
2.31
Est
pars
quaedam
humani
generis
quae
specialibus
beneficiis
ad
aeternam
salutem
provehitur
.
And
of
these
we
say
with
Augustine
,
[
](A81961-e36620-b)c
c
De
Praed.
sanct.
1.18
.
Tales
erant
futuri
,
quia
elegit
Deus
praedestinans
ut
tales
per
gratiam
ejus
essent
.
The
inference
,
That
Gods
word
is
not
true
unlesse
he
will
have
all
men
to
be
saved
,
is
granted
de
voluntate
Complacente
,
denied
de
voluntate
Decernente
.
Unlesse
we
admit
of
this
distinction
we
make
that
word
of
God
untrue
,
Quicquid
voluit
fecit
in
coelo
&
in
terra
.
Neither
are
these
wills
contrary
;
Volo
omnes
fieri
salvos
,
Volo
omnes
fieri
credentes
;
Nolo
aliquos
facere
salvos
,
August
.
Enchir
.
ad
Laur.
c.
97.
Nolo
aliquos
facere
credentes
.
For
the
event
proveth
the
truth
of
the
latter
,
and
the
Scripture
of
the
former
.
Vide
Ruiz
.
Disput
.
17.
§
.
3.
5.
2.
PET.
3.9
.
God
is
patient
towards
us
,
and
Ad
5
would
have
no
man
to
perish
,
but
would
all
men
should
come
to
repentance
.
]
This
is
a
negative
proposition
,
and
must
be
taken
distributively
:
and
therefore
it
flatly
contradicteth
absolute
Reprobation
.
Take
it
distributively
,
yet
it
no
way
contradicteth
that
absolute
Reprobation
which
is
opposed
to
absolute
Predestination
.
Ruiz
describeth
it
thus
;
[
](A81961-e36830-b)d
d
De
Praed.
disp.
2.
§.
4.
Reprobatio
formaliter
&
ultimò
constituitur
per
imperium
intellectûs
Divini
ordinantis
tali
modo
per
talia
media
cum
talibus
circumstantiis
permittendum
esse
peccatum
,
&
finalem
reprobati
impoenitentiam
,
&
propter
illam
ordinantis
aeternam
ejus
punitionem
.
If
the
Apostle
had
said
,
God
never
decreed
to
permit
that
any
man
should
finally
perish
in
his
impenitencie
,
he
had
quite
overthrown
the
difference
which
we
make
betwixt
men
predestinated
and
not-predestinated
:
but
telling
us
onely
what
God
would
have
us
do
and
what
God
would
not
have
us
wilfully
to
run
upon
,
here
is
nothing
at
all
which
maketh
against
absolute
Predestination
or
Reprobation
.
They
are
decrees
conteining
what
God
is
resolved
to
work
in
some
men
and
not
to
work
in
others
;
these
are
words
shewing
what
God
would
have
men
do
or
not
do
:
and
therefore
they
cannot
be
contradictorie
or
contrary
one
to
the
other
.
Powerfully
to
work
the
conversion
of
singular
persons
,
is
a
certain
proof
that
they
were
never
under
the
decree
of
the
Divine
Reprobation
:
But
voluntate
complacentiae
onely
to
will
their
conversion
,
and
patiently
to
expect
it
,
using
such
means
as
they
frustrate
,
is
so
farre
from
evincing
that
such
men
were
not
under
the
decree
of
Reprobation
,
that
it
is
a
strong
argument
to
prove
it
.
Vide
Estium
in
1.
Sent.
Dist
.
46.
Malderus
(
a
professed
enemie
to
the
Synod
of
Dort
)
granteth
[
](A81961-e36900-b)e
e
In
1m
m
2.
quaest.
79.
memb.
4.
p
247.
that
the
finall
obduration
or
impenitencie
of
Reprobates
is
not
a
foreseen
antecedent
condition
but
a
following
event
of
negative
Reprobation
.
He
was
not
of
this
Authours
judgement
then
,
who
thinketh
Gods
patient
expectation
must
needs
crosse
the
decree
of
Reprobation
.
In
a
word
;
If
this
Authour
will
bring
Scripture
to
overthrow
the
absolute
decree
of
Predestination
and
Reprobation
,
he
must
bring
such
places
as
prove
God
hath
not
decreed
the
infallible
conversion
and
salvation
of
certain
singular
persons
,
and
God
hath
not
decreed
the
permission
of
some
mens
obduration
and
perdition
:
which
we
know
he
can
never
do
.
His
sixth
Testimony
out
of
Scripture
is
Ad
6
taken
from
certain
conditionall
propositions
,
which
promise
Gods
favour
and
eternall
life
unto
men
upon
conditions
;
namely
,
If
they
seek
him
,
If
they
do
well
,
If
they
believe
,
If
they
persevere
,
&c.
and
which
suspend
his
wrath
and
utter
desertion
upon
their
Sinning
and
Forsaking
of
God
.
Upon
these
premises
whereas
we
expected
this
conclusion
,
Therefore
in
God
there
is
no
eternall
decree
of
absolute
Predestination
and
absolute
Non-predestination
,
Preterition
or
negative
Reprobation
,
he
starteth
aside
from
the
question
,
and
inferreth
,
That
God
forsaketh
or
rejecteth
from
salvation
no
man
in
time
and
in
deed
till
he
have
first
in
time
and
deed
cast-off
God
.
Upon
the
truth
of
which
conclusion
we
shall
not
much
stand
with
him
.
But
to
answer
more
clearly
to
the
point
in
hand
;
We
must
first
consider
that
mere
or
purely
conditionall
decrees
or
conditionall
volitions
agree
not
with
the
perfection
of
the
Divine
nature
.
[
](A81961-e37070-b)f
f
Ruiz
.
De
volunt
.
disp
20.
§.
1.
Volitiones
purè
conditionales
sunt
alienae
à
sapientia
&
prudentia
Dei.
[
](A81961-e37100-b)g
g
Vasq.
in
1m.
disp.
83.
pag.
511.
Voluntas
Dei
conditionata
dici
potest
,
non
quia
actu
feratur
in
objectum
sub
conditione
,
sed
quia
ex
illa
voluntate
quae
praesens
est
alia
oriretur
si
conditio
in
objecto
poneretur
.
The
speeches
therefore
above-cited
out
of
Scripture
do
not
imply
a
Conditionall
will
in
God
suspended
for
any
moment
of
time
,
and
then
post
purificatam
conditionem
becoming
an
Absolute
and
Effectuall
will
,
Vide
Ruiz
.
De
scient.
disp.
71.
§.
7
as
the
like
conditionall
propositions
do
in
us
,
who
have
neither
knowledge
whether
the
condition
will
be
certainly
performed
or
no
,
nor
yet
power
in
our selves
to
work
the
condition
whereupon
the
future
act
of
our
will
was
suspended
.
Ruiz
.
De
volunt
.
disp.
8.
§.
7.
But
in
God
,
who
knoweth
eternally
what
every
man
will
do
or
not
do
,
and
who
in
himself
hath
an
absolute
power
and
freedome
to
make
men
do
any
good
whereunto
he
maketh
promise
of
reward
,
and
to
leave
them
to
their
own
defective
Free-will
in
doing
those
things
for
which
he
hath
threatened
desertion
and
destruction
,
these
conditionall
decrees
or
volitions
must
be
farre
otherwise
conceived
;
namely
,
not
purely
but
mixtly
conditionalia
,
that
is
,
grounded
in
some
absolute
revealed
decree
of
God
to
the
performance
whereof
he
hath
tied
himself
.
For
example
;
It
is
an
absolute
decree
of
the
Divine
will
published
in
the
Gospel
,
That
whosoever
repenteth
,
believeth
,
persevereth
,
shall
be
saved
:
From
hence
is
derived
that
mixt
conditionall
decree
,
If
Cain
,
if
Judas
,
if
any
other
repent
and
believe
,
they
shall
be
saved
.
Now
such
mixt
conditionall
decrees
carry
no
contradiction
to
the
absolute
decrees
of
Election
and
Non-election
or
Reprobation
.
For
who
seeth
not
that
these
two
propositions
may
well
stand
together
,
I
will
that
if
Judas
repent
and
believe
he
shall
have
remission
and
salvation
;
I
will
not
give
unto
Judas
the
gift
of
repentance
,
of
faith
,
and
of
eternall
life
?
The
former
conditionall
proposition
conteineth
all
which
this
Authour
can
truly
collect
from
the
testimonies
alledged
;
and
the
latter
doth
as
truly
inferre
that
absolute
Reprobation
for
which
we
contend
.
For
the
absolute
decree
of
God
resolving
not
to
give
faith
,
repentance
,
and
eternall
life
unto
Judas
,
is
that
which
we
understand
by
the
word
Reprobation
:
and
this
is
never
abrogated
by
any
conditionall
promise
founded
in
any
universall
absolute
decree
of
God
.
Now
for
this
inference
,
That
God
forsaketh
no
man
considered
in
the
fall
,
till
by
actuall
sinnes
and
continuance
in
them
he
forsake
God
;
(
as
before
was
intimated
)
it
is
not
the
concluding
of
the
true
question
.
Temporall
Desertion
or
Damnation
is
one
thing
;
and
Non-election
or
negative
reprobation
,
another
.
Temporall
forsaking
is
a
withdrawing
of
grace
or
favour
formerly
bestowed
upon
a
man
in
regard
of
his
ingratitude
and
other
sinnes
.
And
here
we
assent
unto
Augustine
&
Prosper
,
the
strong
mainteiners
of
Absolute
Predestination
and
opposers
of
Conditionate
;
Deus
non
deserit
nisi
desertus
.
Temporall
rejecting
from
salvation
is
an
adjudging
of
men
unto
damnation
as
being
liable
thereunto
for
their
own
sinnes
and
misdeserts
.
And
here
we
accord
with
the
same
learned
Fathers
;
Misericorditer
liberat
,
justè
damnat
.
Now
Reprobation
is
Gods
absolute
decree
of
not-preparing
for
some
that
grace
which
would
preserve
them
from
forsaking
God
,
and
consequently
permitting
them
to
lose
eternall
life
;
even
as
Predestination
is
Gods
absolute
decree
of
preparing
for
others
that
effectuall
grace
which
will
keep
them
from
falling
away
from
God
,
&
so
consequently
infallibly
bring
them
unto
the
kingdom
of
God
.
These
decrees
be
they
which
we
deny
to
be
founded
upon
any
different
foreseen
acts
of
men
:
and
therefore
we
referre
them
to
the
absolute
will
of
God
.
As
for
temporall
Desertion
or
eternall
Punition
or
Damnation
of
any
man
,
we
grant
they
all
wait
upon
Sinne
as
the
antecedent
deserving
cause
thereof
.
Whereas
this
Authour
further
replyeth
,
That
Gods
acts
in
time
are
regulated
by
his
decrees
before
time
;
and
therefore
by
what
God
doeth
in
the
world
we
may
know
what
he
purposed
to
do
before
the
world
:
But
he
actually
casteth
no
man
off
till
he
grow
rebellious
and
impenitent
;
therefore
he
decreed
to
cast
no
man
off
before
his
foreseen
rebellion
and
impenitency
.
This
reply
runneth
upon
the
self-same
errour
with
the
former
,
namely
the
confounding
of
the
decrees
of
eternall
Predestination
and
Preterition
with
the
decrees
of
temporall
Desertion
and
Damnation
,
which
are
founded
upon
distinct
causes
,
and
ought
to
be
distinguished
.
But
let
us
retort
his
reason
against
himself
.
By
what
God
doeth
or
not
doeth
in
time
we
may
know
what
he
absolutely
purposed
to
do
before
all
time
:
but
God
in
time
gave
to
Peter
repentance
faith
,
and
eternall
life
;
and
God
in
time
permitted
Judas
to
die
in
unbelief
and
impenitency
▪
and
to
incurre
eternall
death
:
Therefore
he
decreed
before
all
time
to
give
Peter
all
those
benefits
,
and
he
decreed
before
all
time
to
permit
Judas
to
die
in
unbelief
,
impenitencie
,
and
in
an
estate
liable
to
damnation
.
Grant
this
,
and
absolute
Predestination
is
clearly
granted
.
For
as
it
were
senselesse
to
say
Gods
decree
of
giving
faith
and
perseverance
unto
Peter
was
suspended
upon
Peters
foreseen
faith
and
perseverance
,
so
as
senselesse
it
is
to
say
the
decree
of
permitting
Judas
to
die
in
unbelief
and
finall
impenitency
was
grounded
upon
his
foreseen
unbelief
and
finall
impenitency
.
We
may
now
conclude
,
That
absolute
Election
and
Non-election
is
surely
founded
in
the
authority
of
many
and
manifest
places
of
Scripture
;
but
for
conditionall
Election
and
Preterition
,
it
hath
neither
many
nor
any
,
clear
nor
obscure
.
Treatise
.
II.
It
is
incomp●ti●●e
with
Gods
ATTRIBUTES
.
SEcondly
,
it
crosseth
(
A
)
some
principall
Attributes
of
God
:
therefore
it
cannot
be
true
.
For
God
useth
not
to
make
decrees
contrary
to
his
own
most
glorious
nature
,
and
such
as
are
incompatible
with
those
excellent
Attributes
by
which
he
hath
discovered
part
of
himself
to
men
.
Voluntas
Dei
semper
sequitur
naturam
suam
,
is
a
rule
among
Divines
,
Gods
will
alwayes
followeth
his
nature
.
The
reason
why
,
is
given
by
the
Apostle
,
2.
Tim.
2.13
.
God
cannot
deny
himself
.
Two
things
are
here
to
be
premised
:
I.
That
Gods
chief
(
B
)
attributes
are
those
perfections
in
the
manifestation
of
which
by
acts
conformable
to
them
God
is
most
glorified
:
which
are
Mercy
,
Justice
,
Truth
,
and
Holinesse
.
For
God
is
more
honoured
by
the
exercise
of
these
among
men
then
by
the
putting
forth
of
his
unlimited
Power
and
Sovereignty
;
as
a
King
is
more
renowned
among
his
subjects
for
his
equity
,
candour
and
clemency
,
then
for
his
dominion
and
authority
,
or
any
thing
that
is
done
onely
for
the
manifestation
thereof
.
And
there
is
good
reason
for
it
.
For
1.
Power
is
no
virtue
;
but
Holinesse
,
Mercy
,
Justice
,
and
Truth
are
.
Acts
of
Power
are
not
morally
good
in
themselves
,
but
are
made
good
or
evil
by
their
concomitants
.
If
they
be
accompanied
with
Justice
,
Mercy
,
&c.
they
are
good
;
if
otherwise
,
they
are
naught
.
For
justum
oportet
esse
,
quod
laudem
meretur
;
Nothing
deserveth
praise
,
unlesse
it
be
just
.
2.
Power
and
Sovereignty
may
as
well
be
shewed
in
barbarous
and
unjust
actions
as
in
their
contraries
.
Saul
shewed
his
Authority
and
Power
to
the
full
in
slaying
the
Lords
Priests
;
and
Nebuchadnezzar
in
casting
the
three
children
into
the
fiery
furnace
,
and
Daniel
into
the
lions
den
;
but
no
Mercy
,
nor
Justice
,
nor
any
thing
else
that
was
good
.
II.
The
second
thing
(
C
)
to
be
preconsidered
,
is
,
That
Justice
,
Mercy
,
Truth
,
and
Holinesse
in
God
are
the
same
in
nature
with
these
virtues
in
men
,
though
infinitely
differing
in
degree
;
(
as
light
in
the
aire
and
the
sunne
are
the
same
in
nature
,
not
degree
:
)
and
that
which
is
just
,
upright
and
mercifull
in
men
,
is
so
in
God
too
:
And
by
these
virtues
in
our selves
with
acts
conformable
to
them
,
tanquam
ex
pede
Herculem
,
we
may
safely
measure
what
are
so
in
God
.
For
otherwise
these
things
will
follow
;
1.
The
common
and
received
distinction
of
Divine
Attributes
into
communicable
and
incommunicable
would
fall
to
the
ground
.
For
against
it
this
might
be
said
,
That
the
Holinesse
,
Mercy
,
Justice
,
and
Sincerity
,
with
other
virtues
that
are
in
us
,
are
not
the
perfections
of
God
in
a
lower
degree
communicated
to
us
,
but
things
of
a
different
nature
.
2.
Men
cannot
be
truly
said
to
be
[
](A81961-e37610-b)a
a
Gen.
1.27
.
made
according
to
Gods
image
;
nor
when
they
are
regenerated
to
be
[
](A81961-e37640-b)b
b
Col.
3.10
.
renewed
after
the
same
image
,
and
to
be
[
](A81961-e37670-b)c
c
2.
Pet.
1.4
.
made
partakers
of
the
Divine
nature
.
That
picture
cannot
be
the
picture
of
such
a
man
,
which
doth
not
in
his
parts
and
lineaments
truly
resemble
him
:
no
more
can
we
be
truly
called
the
picture
or
image
of
God
,
if
in
our
graces
(
in
respect
of
which
we
are
principally
so
called
)
there
be
not
a
lively
resemblance
of
Gods
attributes
.
3.
We
may
not
safely
imitate
God
,
as
we
are
commanded
,
[
](A81961-e37710-b)d
d
Matth.
5.48
Be
ye
perfect
,
as
your
heavenly
Father
is
perfect
:
and
[
](A81961-e37740-b)e
e
1.
Pet.
1.16
.
Be
ye
holy
,
as
I
am
holy
.
Nor
when
we
shew
forth
holinesse
,
mercy
,
justice
and
sincerity
in
our
doings
,
can
we
be
properly
said
to
imitate
God
,
if
these
be
one
thing
in
God
and
in
men
another
.
These
two
things
being
thus
premised
,
viz
That
Gods
Holinesse
,
Mercy
,
Justice
and
Truth
are
foure
of
his
chief
attributes
,
in
the
exercise
of
which
he
taketh
himself
to
be
much
glorified
;
and
,
That
we
are
to
measure
these
attributes
by
the
same
virtues
in
our selves
:
I
come
to
the
proof
of
my
second
reason
against
absolute
Reprobation
stated
even
in
the
mildest
and
most
plausible
way
.
It
opposeth
Gods
principall
Attributes
;
particularly
his
-
Holinesse
.
-
Mercy
.
-
Justice
.
-
Sincerity
.
Answer
.
Whether
Absolute
Reprobation
crosse
Gods
Attributes
.
WE
grant
that
God
maketh
no
decrees
contrary
to
his
nature
:
If
therefore
we
must
needs
crosse
Gods
attributes
unlesse
we
admit
the
Remonstrants
conditionate
Predestination
and
Reprobation
,
we
will
subscribe
to
it
.
We
acknowledge
these
to
be
chief
attributes
:
and
therefore
what
contradicteth
any
of
these
we
will
presently
renounce
.
As
for
an
absolute
unlimited
power
separated
from
Justice
or
other
Divine
attributes
,
we
say
with
learned
Calvine
,
[
](A81961-e37950-b)a
a
De
aetern
.
Dei
Praed.
pag.
728.
Sorbonicum
illud
dogma
in
quo
sibi
plaudunt
Papales
Theologastri
detestor
,
quod
potentiam
absolutam
Deo
affingit
.
Solis
enim
lucem
à
calore
evellere
facilius
erit
quàm
Dei
potentiam
separare
à
jùstitia
.
Nay
it
is
as
impossible
for
any
unjust
action
to
proceed
from
God
,
as
it
is
for
the
Creatour
to
become
a
creature
.
The
second
thing
preconsidered
is
more
doubtfull
.
For
that
may
be
unjust
in
men
which
is
not
unjust
in
God
.
As
in
a
King
it
is
an
unjust
action
to
set
up
Judges
and
Magistrates
over
the
people
whom
he
knoweth
will
unjustly
oppresse
them
:
it
is
not
so
in
God
.
In
a
Man
it
is
want
of
mercy
not
to
hinder
a
desperate
wretch
from
destroying
himself
when
easily
he
might
do
it
:
Not
so
in
God
.
Under
the
name
of
Virtues
,
when
we
ascribe
them
to
God
,
a
permanent
propension
or
inclination
unto
good
actions
conformable
to
the
perfection
of
the
Divine
nature
must
be
understood
.
I
say
a
propension
in
actu
primo
.
For
if
God
had
never
wrought
any
outward
work
of
mercy
or
justice
,
he
had
notwithstanding
been
as
virtuous
as
now
he
is
.
He
wanted
neither
mercy
nor
justice
before
he
created
the
world
.
We
may
safely
affirm
that
there
is
an
analogicall
conformity
betwixt
Divine
and
humane
virtues
:
but
that
there
is
an
identity
of
nature
,
is
not
so
easily
to
be
proved
.
Pictures
of
men
resemble
those
whose
pictures
they
are
:
but
they
are
not
the
same
in
nature
with
them
.
We
may
and
must
imitate
God
in
the
actions
of
such
virtues
as
he
hath
commanded
:
but
from
hence
it
will
not
follow
that
the
word
virtue
applyed
to
God
signifieth
the
self-same
thing
which
it
doth
when
it
is
applyed
to
men
.
But
to
come
to
particulars
:
we
will
not
contend
about
words
.
Let
this
Authour
onely
look
to
it
that
he
take
his
measure
right
,
which
must
be
resecatis
omnibus
omnium
virtutum
partibus
quae
involvunt
imperfectionem
inferioritatis
,
&c.
Treatise
.
I.
Repugnant
to
Gods
HOLINESSE
.
FIrst
,
it
fighteth
(
A
)
with
Gods
Holinesse
,
and
maketh
him
the
principall
cause
of
sinne
in
the
greatest
number
of
men
.
I
know
that
the
defenders
of
it
do
not
think
so
.
For
the
main
reason
which
moved
the
Synod
at
Dort
(
B
)
and
some
other
Divines
before
and
since
to
bring
down
Predestination
thus
low
,
and
begin
their
Reprobation
after
the
fall
,
was
that
they
might
maintein
a
fatall
and
absolute
Reprobation
of
m●n
,
&
yet
avoid
this
imputation
as
[
](A81961-e38160-b)*
*
Dr
Twisse
Vind.
Grat.
l.
1.
part
.
1.
c.
4.
initio
.
Dr
Twisse
hath
noted
.
But
what
they
intended
(
for
ought
that
I
can
see
)
they
have
not
compassed
.
For
it
followeth
evident
enough
,
even
from
their
conclusions
too
,
that
of
all
the
sinnes
of
Reprobates
,
which
are
the
greatest
number
by
many
degrees
,
God
is
the
true
and
principall
authour
.
Two
things
(
C
)
they
say
,
which
taken
together
(
me
thinks
)
inferre
it
:
1.
That
God
of
his
own
will
and
pleasure
hath
brought
men
into
an
estate
in
which
they
cannot
avoid
sinne
.
2.
That
he
leaveth
the
Reprobate
irrecoverably
in
it
.
I.
That
God
of
his
own
will
and
pleasure
hath
brought
men
into
an
estate
in
which
they
cannot
possibly
avoid
sinne
:
that
is
,
into
the
estate
of
originall
sinne
,
which
consisteth
of
two
parts
:
1.
The
guilt
of
Adams
transgression
;
2.
The
corruption
of
nature
.
In
both
these
they
say
mankind
is
interessed
,
not
through
the
force
and
efficiencie
of
naturall
generation
,
because
we
all
derive
our
nature
from
Adam
as
our
first
principle
;
but
by
Gods
free
and
voluntary
order
and
imputation
:
[
](A81961-e38260-b)a
a
Calvin
.
Instit.
l.
3.
c.
23.
sect.
7.
Non
enim
factum
est
naturaliter
,
ut
à
salute
exciderent
omnes
unius
parentis
culpâ
.
It
came
not
to
passe
by
any
naturall
means
(
saith
Calvine
)
that
all
men
fell
from
salvation
by
the
fault
of
our
first
parent
:
[
](A81961-e38320-b)b
b
Cunctos
mortales
in
unius
hominis
persona
morti
aeternae
mancipatos
fuisse
Scriptura
clamat
:
hoc
cùm
naturae
nequeat
asscribi
,
ab
admirabili
Dei
consilio
profectum
esse
minimè
obscurum
est
.
that
all
men
are
held
under
the
guilt
of
eternall
death
in
the
person
of
one
man
,
it
is
the
clear
and
constant
voice
of
Scripture
.
Now
this
cannot
be
ascribed
to
any
naturall
cause
:
it
must
therefore
come
from
the
wonderfull
counsel
of
God
.
A
little
after
he
hath
the
same
again
with
as
great
an
emphasis
;
[
](A81961-e38340-b)c
c
Quomodo
factum
est
,
ut
tot
gentes
unà
cum
liberis
eorum
infa●tibus
,
aeternae
morti
involveret
lapsus
Adae
absque
remedio
,
nisi
quia
Deo
ità
vis●m
est
?
How
is
it
,
that
so
many
nations
with
their
children
should
be
involved
in
the
sall
without
remedy
,
but
because
God
would
have
it
so
?
As
roundly
doth
Dr
Twisse
affirm
the
same
;
[
](A81961-e38370-b)d
d
Twisse
Vind.
grat
.
l.
1.
part
.
1.
digr
.
4.
v.
3.
prope
finem
;
Originalis
peccati
reatus
non
nisi
imputatione
,
lues
non
nisi
propagatione
ad
nos
derivatur
:
quorum
utraque
non
nisi
à
liberi
Dei
constitutione
proficiscitur
.
The
guilt
of
originall
sinne
is
derived
to
us
onely
by
imputation
;
the
filth
onely
by
propagation
:
and
both
these
onely
by
Gods
free
constitution
.
A
little
before
he
hath
these
words
,
[
](A81961-e38450-b)e
e
Etenim
naturae
vitium
non
est
cuique
suum
voluntate
propriâ
contractum
,
sed
solâ
imputatione
aut
propagatio●e
derivatum
;
quarum
utraque
sit
voluntate
Dei
.
Deus
enim
nullâ
necessitate
,
sed
pro
mera
sua
voluntate
nobis
imputat
peccatum
Adae
.
The
fault
of
our
nature
cometh
from
Gods
free
appointment
:
for
he
doth
not
out
of
any
necessitie
,
but
of
his
mere
will
onely
impute
the
sinne
of
Adam
to
us
.
To
this
purpose
he
speaketh
a
great
deal
more
in
the
same
place
.
To
these
sayings
S.
Bernard
hath
the
like
:
Speaking
of
Adams
sinne
,
he
saith
,
[
](A81961-e38470-b)f
f
Bern.
Serm.
1.
Dom.
1.
post
Epiph.
Aliena
est
,
quia
in
Adam
omnes
nescientes
peccavimus
;
nostra
,
quia
etsi
in
alio
,
nos
tamen
peccavimus
,
&
nobis
justo
Dei
consilio
imputabatur
,
licèt
occulto
.
Adams
sinne
is
anothers
,
because
we
knew
not
of
it
;
and
yet
ours
,
because
it
was
through
the
just
though
secret
judgement
of
God
reputed
ours
.
And
this
that
they
say
is
agreeable
to
reason
.
For
if
we
be
fallen
into
the
guilt
of
the
first
sinne
and
the
corruption
of
nature
,
onely
because
we
were
in
Adams
loyns
when
he
sinned
and
derive
our
being
from
him
,
then
these
two
things
will
follow
.
1.
That
we
(
D
)
stand
guilty
of
all
the
sinnes
which
Adam
committed
from
his
fall
to
his
lives
end
.
For
we
were
virtually
in
his
loyns
as
well
after
his
fall
as
before
,
and
in
every
passage
and
variation
of
his
life
he
was
still
a
principle
of
mankind
.
But
where
do
we
reade
that
we
are
guilty
of
any
other
of
his
sinnes
?
To
the
first
sinne
onely
doth
the
Scripture
entitle
that
sinne
and
misery
which
entred
into
the
world
and
invaded
all
mankind
,
as
we
may
see
Rom.
5.15
,
16
,
17
,
&c.
2.
That
children
(
E
)
are
guilty
of
the
sinnes
of
all
their
progenitours
,
especially
of
their
immediate
parents
:
For
they
were
in
their
loyns
when
they
sinned
,
and
more
immediately
then
in
Adams
.
But
children
are
not
guilty
of
their
parents
faults
,
nor
obnoxious
to
their
punishments
,
because
they
are
their
children
,
as
we
may
see
Exod.
20.5
.
where
God
saying
that
he
will
visit
the
sinnes
of
the
fathers
upon
the
children
to
the
third
and
fourth
generation
in
them
that
hate
him
,
plainly
implyeth
,
that
children
are
not
simply
charged
with
their
fathers
sinnes
,
but
conditionally
if
they
be
haters
of
God
as
their
fathers
were
;
if
by
imitating
their
wicked
parents
they
become
partakers
of
their
sinnes
.
In
Ezek.
18.14
.
&c.
The
Lord
signifieth
thus
much
in
his
apologie
against
the
cavill
of
the
Jews
.
For
first
he
saith
,
That
if
a
wicked
man
beget
a
sonne
that
seeth
his
fathers
sinnes
,
and
doth
not
the
like
,
he
shall
not
die
for
the
iniquity
of
his
father
.
This
implyeth
that
the
derivation
of
being
from
the
parent
doth
not
render
the
child
obnoxious
to
the
punishment
of
the
fathers
sinne
,
nor
consequently
to
the
sinne
.
For
the
good
child
is
not
obnoxious
,
and
yet
the
good
child
is
equally
in
the
fathers
loyns
with
the
bad
,
and
equally
receiveth
nature
and
being
from
him
.
And
then
vers.
20.
the
Lord
telleth
them
expressely
thus
much
in
two
propositions
:
1.
Affirmatively
,
The
soul
that
sinneth
,
it
shall
die
.
And
that
it
may
be
known
that
he
speaketh
exclusively
,
Onely
the
soul
that
sinneth
,
shall
die
,
he
delivereth
his
mind
2.
Negatively
,
The
sonne
shall
not
bear
the
iniquity
of
the
father
,
neither
shall
the
father
bear
the
iniquity
of
the
sonne
,
&c.
Our
Saviour
in
that
wofull
speech
of
his
to
the
Pharisees
,
Matth.
23.32
,
34.
Fulfill
ye
also
the
measure
of
your
fathers
.
—
Behold
I
send
unto
you
Prophets
,
&c.
them
ye
shall
kill
and
crucifie
,
that
on
you
may
come
all
the
righteous
bloud
,
&c.
intimateth
apparently
,
that
the
Pharisees
were
not
inheritours
of
their
fathers
sinnes
and
punishments
by
birth
;
but
by
the
commission
and
imitation
of
their
fathers
sinnes
,
they
came
to
inherit
both
their
sinnes
and
plagues
.
Miserable
would
our
case
be
on
whom
the
ends
of
the
world
are
come
,
if
children
should
be
guilty
of
all
their
ancestours
prevarications
.
What
a
world
of
sinnes
should
we
be
to
answer
for
,
Personall
sinnes
,
Parents
,
Progenitours
sinnes
,
to
a
thousand
past
generations
?
A
thing
with
no
reason
to
be
imagined
.
This
is
the
first
thing
.
II.
Secondly
,
they
say
(
F
)
that
God
had
immutably
decreed
to
leave
the
farre
greatest
part
of
mankind
in
this
impotent
condition
irrecoverably
,
and
to
afford
them
no
power
and
ability
sufficient
to
make
them
rise
out
of
sinne
to
newnesse
of
life
:
and
this
decree
he
executeth
in
time
:
and
both
these
he
doth
out
of
his
onely
will
and
pleasure
.
Of
this
proposition
there
be
three
branches
:
1.
God
decreeth
to
leave
them
.
2.
He
doth
leave
them
.
3.
He
doth
both
out
of
his
alone
pleasure
.
1.
God
(
say
they
)
hath
(
G
)
decreed
to
leave
them
without
sufficient
grace
,
and
consequently
under
an
everlasting
necessitie
of
sinning
.
This
is
the
very
Helen
which
they
fight
for
,
the
main
act
of
that
absolute
Reprobation
which
with
joynt
consent
and
endeavour
they
labour
to
maintein
.
Most
of
them
cast
their
Reprobation
into
two
acts
:
a
Negative
,
which
is
a
peremptory
deniall
of
grace
and
glory
to
some
men
lying
in
the
fall
;
and
a
Positive
,
which
they
say
is
a
preordination
of
men
thus
left
to
the
eternall
torments
of
hell
.
Others
among
them
define
Reprobation
by
an
act
merely
negative
,
and
call
it
Non-electionem
,
decretum
quo
statuit
non
eò
usque
misereri
,
&c.
Thus
our
Divines
[
](A81961-e38730-b)*
*
Suffrag
.
Brit.
Art.
1.
de
Repr
.
thes.
1.
in
their
Suffrage
define
it
:
and
in
their
explication
of
the
definition
which
they
give
,
they
say
that
the
proper
acts
of
Reprobation
,
as
it
standeth
opposed
to
Election
,
are
no
other
then
a
deniall
of
that
same
glorie
and
grace
which
are
prepared
in
the
decree
of
Election
for
the
sonnes
of
God
.
But
in
this
(
H
)
they
all
agree
,
that
by
the
decree
of
Reprobation
grace
necessary
for
the
avoiding
of
sinne
is
flatly
denied
to
Reprobates
.
And
if
at
any
time
we
hear
them
say
that
God
hath
gratified
Reprobates
with
some
grace
;
(
for
so
saith
Walaeus
,
Reprobates
are
left
[
](A81961-e38780-b)g
g
Wal.
Defens
.
Anat.
Armin.
c.
De
Repr
.
In
statu
pristino
&
sub
exercitio
arbitrii
sui
,
&
administratione
communis
providentiae
.
under
the
common
providence
of
God
,
and
consequently
under
some
common
endowments
:
And
our
Divines
in
the
Synod
say
,
[
](A81961-e38810-b)h
h
Suffr
.
Brit.
thes
.
4.
de
Reprob
.
Hos
etsi
non
electos
,
percipere
tamen
multa
gratiae
Divinae
effecta
non
negamus
.
Reprobates
though
they
are
not
elected
,
yet
receive
many
of
Gods
graces
)
they
are
to
be
understood
of
such
gifts
and
graces
as
are
insufficient
to
make
them
avoid
sinne
,
as
we
may
see
in
these
two
cited
places
and
many
more
.
2.
God
doth
(
I
)
actually
according
to
his
eternall
and
unchangeable
decree
leave
the
Reprobates
in
their
severall
times
and
generations
,
without
his
grace
,
under
a
necessitie
of
finall
sinne
and
impenitencie
.
This
is
the
second
branch
of
that
second
proposition
.
And
this
must
they
needs
say
.
For
Gods
decrees
cannot
be
frustrated
:
What
he
purposed
before
time
,
without
fail
he
doeth
in
time
.
I
shall
not
need
therefore
to
prove
that
they
say
so
.
Neverthelesse
,
to
let
it
be
seen
how
positively
and
categorically
they
say
so
,
I
will
give
an
instance
or
two
.
The
Divines
(
K
)
of
Geneva
at
the
Synod
among
their
Theses
of
Reprobation
have
this
for
one
,
[
](A81961-e38890-b)i
i
Act.
Syn.
Suffr
.
Genev.
de
Reprob
.
Easdem
personas
in
tempore
,
ex
eodem
placito
voluntatis
vel
non
vocat
,
vel
vocatos
in
Ecclesiam
Spiritu
regenerationis
non
renovat
penitissimè
,
non
inserit
Christo
mysticè
,
non
justificat
,
&c.
Those
whom
God
hath
reprobated
,
out
of
the
same
will
by
which
he
hath
rejected
them
,
either
he
calleth
not
at
all
,
or
being
called
,
he
reneweth
not
throughly
by
the
Spirit
of
regeneration
,
ingraffeth
not
into
Christ
mystically
,
nor
justifieth
,
&c.
Like
to
this
is
the
speech
(
L
)
of
Lubbert
,
who
speaking
of
Reprobates
,
saith
,
[
](A81961-e38940-b)k
k
Act.
Syn.
Suffr
.
Lubbert
de
Reprob
.
Iis
vel
non
revelat
viam
salutis
,
vel
non
donat
eos
side
&
cognitione
Jesu
Christi
,
non
regignit
eos
,
non
justificat
,
sed
relinquit
eos
in
peccato
&
miseria
,
&c.
To
them
either
he
revealeth
not
the
way
of
salvation
,
or
giveth
not
faith
and
regeneration
,
but
leaveth
them
in
sinne
and
miserie
.
The
same
Authour
speaking
against
the
position
of
the
Remonstrants
,
viz.
that
God
doth
supply
to
all
men
sufficient
and
necessary
means
of
salvation
,
with
an
intention
of
saving
them
,
setteth
down
this
antithesis
,
—
[
](A81961-e39010-b)l
l
Deus
non
subministrat
omnibus
hominibus
necessaria
&
sufficientia
media
ad
salutem
,
ídque
cum
intentione
servandi
.
God
doth
not
administer
to
all
men
means
needfull
and
sufficient
to
salvation
,
and
that
with
an
intention
of
saving
them
.
And
to
this
his
antithesis
Polyander
,
Walaeus
,
and
Thysius
,
three
other
Professours
of
Divinitie
in
the
Low-countreys
,
did
set
their
hands
.
3
God
both
(
M
)
decreeth
and
executeth
this
leaving
of
men
to
themselves
,
of
his
alone
absolute
will
and
pleasure
.
This
is
the
third
branch
.
That
they
say
so
,
witnesse
the
Suffrage
of
our
English
Divines
;
[
](A81961-e39080-b)m
m
Suffr
.
Brit.
art
.
1.
de
Reprob
.
explic
.
thes.
1.
orthodox
.
Hanc
non-electionem
in
liberrima
Dei
voluntate
fundari
dicimus
.
We
affirm
,
That
this
Non-election
is
founded
in
the
most
free
pleasure
of
God
.
And
,
[
](A81961-e39130-b)n
n
Ib.
thes
.
3.
heterodox
.
Neminem
post
lapsum
merâ
Dei
voluntate
praeteritum
esse
.
That
no
man
lying
in
the
fall
is
past
over
by
the
mere
will
of
God
,
is
numbred
by
the
same
Divines
among
the
heterodox
positions
.
To
this
purpose
also
speak
the
Ministers
of
the
Palatinate
,
[
](A81961-e39170-b)o
o
Act.
Syn.
Jud.
Palat.
thes
.
3.
Causa
reprobationis
est
liberrima
ac
justissima
Dei
voluntas
.
The
cause
of
Reprobation
is
the
most
free
and
just
will
of
God
.
—
[
](A81961-e39200-b)p
p
Ibid.
thes
.
4.
Quòd
Deus
nonnullos
praeterit
gratiâ
praedicationis
evangelii
,
ejus
causa
est
idem
beneplacitum
sive
eadem
libera
voluntas
.
That
God
passeth
over
some
and
denieth
them
the
grace
of
the
gospel
,
the
cause
is
the
same
free
pleasure
of
God
[
](A81961-e39230-b)q
q
Judic
.
Theol.
Hassiac
.
Decrevit
Deus
quosdam
in
lapsu
&
miseria
relinquere
pro
suo
beneplacito
.
God
decreed
to
leave
some
in
the
fall
,
of
his
own
good
pleasure
.
Thus
the
Divines
of
Hessen
.
The
proof
of
this
they
fetch
from
the
execution
of
this
decree
in
time
;
[
](A81961-e39270-b)r
r
Deus
in
tempore
quosdam
è
genere
humano
derelinquit
in
miseria
sua
,
nec
media
ad
fidem
&
conversionem
ipsámque
etiam
salutem
obtinendam
necessaria
eis
consert
,
&c.
idque
pro
liberrima
sua
voluntate
.
God
doth
in
time
leave
some
of
mankind
fallen
,
and
doth
not
bestow
upon
them
means
necessary
to
believe
,
&c.
and
this
out
of
his
most
free
pleasure
.
This
they
joyntly
affirm
,
and
prove
it
by
this
reason
especially
;
All
men
were
looked-on
as
sinners
:
If
sinne
(
N
)
therefore
were
the
cause
that
moved
God
to
reprobate
,
he
should
have
reprobated
or
rejected
all
.
But
he
did
not
reprobate
all
:
Therefore
for
sinne
he
reprobated
none
,
but
for
his
own
pleasure
,
in
which
we
must
rest
without
seeking
any
other
cause
.
Now
from
these
two
things
laid
together
,
viz.
1.
That
God
did
bring
(
O
)
men
into
a
necessitie
of
sinning
;
2.
That
he
hath
left
the
reprobates
under
this
necessitie
:
it
will
follow
that
he
is
the
authour
of
the
reprobates
sinnes
.
1.
Because
Causa
causae
est
causa
causati
,
The
cause
of
a
cause
is
the
cause
of
its
effect
,
(
if
there
be
a
necessary
subordination
between
the
causes
and
the
effect
;
)
whether
it
be
a
cause
by
acts
negative
or
positive
:
But
God
is
the
chief
or
sole
cause
(
by
their
doctrine
)
of
that
which
is
the
necessary
and
immediate
cause
of
the
sinnes
of
Reprobates
,
namely
their
impotencie
and
want
of
supernaturall
grace
:
Therefore
he
is
(
by
the
same
doctrine
)
the
true
and
proper
cause
of
their
sinnes
.
2.
Because
Removens
(
P
)
prohibens
,
&c.
That
which
withdraweth
or
withholdeth
a
thing
which
being
present
would
hinder
an
event
,
is
the
cause
of
that
event
:
As
for
example
;
He
that
cutteth
a
string
in
which
a
stone
hangeth
,
is
the
cause
of
the
falling
of
that
stone
;
and
he
that
withdraweth
a
pillar
which
being
put-to
would
uphold
a
house
,
is
the
true
cause
in
mens
account
of
the
falling
of
that
house
:
But
God
(
by
their
opinion
)
withholdeth
from
Reprobates
that
power
which
being
granted
them
might
keep
them
from
falling
into
sinne
:
Therefore
he
becometh
a
true
morall
cause
of
their
sinnes
.
[
](A81961-e39390-b)s
s
Tertull.
l.
1.
contr.
Marcion
.
c.
22.
In
cujus
manu
est
quid
nè
fiat
,
ei
deputatur
cùm
jam
fit
.
In
whose
power
it
is
that
a
thing
be
not
done
,
to
him
it
is
imputed
when
it
is
done
,
saith
Tertullian
.
It
will
not
suffice
to
say
,
that
God
by
withholding
grace
from
Reprobates
becometh
onely
an
accidentall
not
(
Q
)
a
proper
and
direct
cause
of
their
sinnes
.
For
a
cause
is
then
onely
accidentall
in
relation
to
the
effect
,
when
the
effect
is
beside
the
intention
and
expectation
of
the
cause
.
For
example
;
Digging
in
a
field
is
then
an
accidentall
cause
of
the
finding
a
bag
of
gold
,
when
that
event
is
neither
expected
nor
intended
by
the
husbandman
in
digging
.
But
when
the
effect
is
looked
for
and
aimed
at
,
then
the
cause
(
though
it
be
the
cause
onely
by
withholding
the
impediment
)
is
not
accidentall
;
as
a
Pilote
who
withholdeth
his
care
and
skill
from
a
ship
in
a
storm
,
foreseeing
that
by
his
neglect
the
ship
will
be
drowned
,
is
not
to
be
reputed
an
accidentall
but
a
direct
and
proper
cause
of
the
loss●
of
this
ship
.
This
being
so
,
it
followeth
,
that
God
by
this
act
and
decree
of
removing
and
deteining
grace
necessary
to
the
avoiding
of
sinne
from
Reprobates
,
not
as
one
ignorant
and
carelesse
what
will
or
shall
follow
,
but
knowing
infallibly
what
mischief
will
follow
,
and
determining
precisely
that
which
doth
follow
,
namely
,
their
impenitencie
and
damnation
,
becometh
the
proper
and
direct
cause
of
their
sinnes
.
Whether
Absolute
Reprobation
fight
with
Gods
Holinesse
.
THe
absolute
Reprobation
which
we
maintein
is
nothing
else
but
an
absolute
purpose
in
God
of
not-bestowing
grace
infallibly
bringing
unto
glory
upon
some
men
,
which
he
hath
absolutely
purposed
to
bestow
upon
others
.
And
this
we
evidently
ground
upon
the
Doctrine
of
our
Church
,
which
acknowledgeth
Predestination
to
be
a
speciall
favour
or
benefit
extended
to
●
certain
number
known
onely
to
God
,
from
whence
faith
,
perseverance
and
eternall
life
do
flow
as
effects
from
the
cause
.
And
because
the
affirmation
ferveth
to
measure
the
negation
,
our
Church
speaking
in
the
article
nothing
at
all
of
Non-election
or
Non-predestination
,
leaveth
it
obvious
to
every
mans
understanding
that
all
not
comprised
within
the
number
of
the
elect
must
needs
fall
within
the
number
of
the
non-elect
,
as
being
permitted
deficere
à
gratia
&
gloria
by
their
own
default
.
And
further
,
our
Church
in
adding
,
Notwithstanding
the
decree
of
Predestination
and
Election
Gods
generall
promises
must
be
received
as
they
are
propounded
in
the
Gospel
,
intimateth
,
That
the
decrees
of
Election
&
Non-election
or
Reprobation
may
stand
firm
cum
possibilitate
ad
eventus
contrarios
though
not
cum
eventis
contrariis
.
For
Peter
notwithstanding
his
Predestination
might
have
been
damned
if
he
had
voluntarily
continued
in
his
impenitency
,
and
Judas
notwithstanding
his
Reprobation
might
have
been
saved
if
he
had
not
voluntarily
continued
in
his
impenitency
.
The
absolute
decrees
of
Election
and
Non-election
are
not
contradictory
to
the
generall
conditionall
promises
of
salvation
or
threats
of
damnation
.
As
therefore
we
condemne
the
opinion
of
the
Remonstrants
,
who
by
reducing
Election
and
negative
Reprobation
unto
foreseen
good
and
bad
acts
of
men
erre
upon
the
one
hand
,
so
we
condemne
also
their
opinions
who
confound
the
decree
of
Damnation
with
this
of
Non-election
,
or
who
derive
the
causes
of
damnation
,
namely
sinne
,
infidelity
,
impenitency
,
from
the
fore-named
decree
;
which
is
to
erre
further
upon
the
other
hand
.
These
things
premised
we
will
now
go
along
with
this
Authour
,
and
see
how
he
proveth
this
absolute
Reprobation
or
Non-election
which
we
defend
to
oppose
any
of
Gods
principall
Attributes
.
He
saith
it
sighteth
with
his
holinesse
,
because
it
maketh
him
the
principall
cause
of
sinne
in
all
persons
not-elected
or
not-predestinated
.
If
he
can
prove
this
we
yield
.
His
nibbling
at
the
Synod
of
Dort
,
and
charging
them
with
maintenance
of
a
fatall
decree
,
is
to
little
purpose
.
If
he
call
that
fatall
which
is
certain
and
immutable
,
we
are
not
afraid
to
affirm
that
all
Gods
eternall
decrees
are
certain
and
immutable
;
and
that
very
eternall
decree
of
Reprobation
which
he
imagineth
to
follow
upon
the
foresight
of
mens
finall
impenitency
is
as
absolute
,
as
immutable
,
and
in
this
sense
as
fatall
as
that
which
we
defend
.
S.
Augustine
did
not
abhorre
Fatum
:
[
](A81961-e39630-b)a
a
De
grat
.
lib.
5.
c.
1.
Si
propterea
quisquam
res
humanas
fato
tribuit
,
quia
ipsam
Dei
voluntatem
vel
potestatem
Fati
nomine
appellat
,
sententiam
teneat
,
linguam
corrigat
.
Others
admit
the
word
,
and
give
this
definition
of
it
,
as
Boethius
;
Fatum
est
immobilis
dispositio
rebus
mobilibus
inhaerens
.
Aquinas
;
[
](A81961-e39680-b)b
b
Part.
1.
qu.
116.
art.
4.
Fatum
est
ordinatio
secundarum
causarum
ad
effectus
Divinitus
provisos
.
I
might
cite
infinite
Authours
who
rejecting
Fatum
astrologicum
admit
Fatum
Theologicum
or
Catholico
sensu
acceptum
.
Vide
Parisiensem
1.
part
.
De
universo
,
part
.
3.
cap.
24.
pag.
746
,
747.
Halensem
part
.
1.
quaest.
27.
Albertum
part
.
1.
tract
.
17.
Durandum
,
lib.
1.
dist.
39.
quaest.
4.
I
have
quoted
all
these
because
this
Authour
through
his
whole
book
thinketh
he
hath
beaten
down
absolute
Predestination
to
the
ground
if
he
can
but
fasten
the
name
or
bare
conceit
of
Fatalitie
upon
it
.
As
for
the
Synod
of
Dort
,
it
considered
not
Predestination
and
Reprobation
in
massa
corrupta
to
maintein
a
fatall
decree
.
For
consider
it
before
or
after
the
decree
is
alike
fatall
,
if
immutability
of
events
decreed
by
God
be
termed
fatality
.
And
put
it
before
or
after
,
it
neither
way
maketh
God
the
principall
cause
of
sinne
:
which
is
clear
in
non-elect
angels
,
in
whom
Reprobation
considered
before
the
fall
is
by
no
judicious
Divine
conceived
to
make
God
the
cause
of
their
sinne
.
But
he
goeth
about
to
prove
that
absolute
Reprobation
maketh
God
the
Authour
of
sinne
,
because
some
defenders
thereof
say
two
things
from
whence
(
he
thinketh
)
it
may
be
inferred
That
God
is
the
principall
cause
of
sinne
.
Suppose
some
who
hold
absolute
Reprobation
should
therewithall
hold
not
two
onely
but
ten
false
tenents
,
is
the
falsity
of
these
a
necessary
medium
to
conclude
the
falsity
of
the
other
?
As
if
he
that
holdeth
two
false
propositions
,
might
not
for
all
that
hold
a
third
which
is
true
.
His
first
Proposition
wherewith
he
chargeth
the
defenders
of
absolute
Reprobation
,
is
,
That
God
of
his
own
will
and
pleasure
hath
brought
men
into
an
estate
in
which
they
cannot
avoid
sinne
,
namely
,
into
the
estate
of
originall
sinne
,
and
that
both
in
regard
of
the
guilt
and
of
the
corruption
.
This
is
both
odiously
and
falsely
set
down
.
No
man
holdeth
that
God
brought
Adams
posterity
either
into
the
estate
of
their
guilt
or
of
their
corruption
:
but
all
maintein
that
it
was
Adam
himself
who
by
his
voluntary
prevarication
inwrapped
himself
and
his
posterity
both
in
the
guilt
and
contagion
of
originall
sin
.
Rom.
5.12
.
Per
unum
hominem
peccatum
in
hunc
mundū
intravit
,
&
per
peccatum
mors
.
So
that
both
the
sinne
and
the
punishment
were
brought
in
by
man
and
not
by
God
.
Or
if
a
further
cause
must
needs
be
found
of
bringing-in
sinne
and
death
,
the
devil
must
be
charged
therewithall
.
Wisd.
2.24
.
Invidiâ
diaboli
,
&c.
It
is
true
,
and
acknowledged
generally
by
Divines
both
of
our
Church
and
of
the
Romane
,
That
it
was
not
by
any
naturall
necessity
that
Adam
falling
his
posterity
should
be
either
universally
tainted
with
originall
sinne
or
liable
unto
death
,
but
that
both
these
depended
à
libero
Dei
decreto
,
or
as
some
call
it
à
pacto
,
wherein
it
was
agreed
that
if
Adam
persevered
in
his
righteousnesse
he
should
transmit
it
to
his
posterity
,
if
he
rebelled
he
should
make
his
whole
posterity
liable
both
to
the
corruption
of
sinne
and
danger
of
punishment
.
And
that
this
Authour
may
see
that
others
(
who
deny
God
to
be
the
cause
of
sinne
)
do
hold
as
much
as
Calvine
,
or
Dr
Twisse
,
I
will
quote
him
some
Authours
.
And
first
to
begin
with
the
Master
of
the
sentences
;
He
teacheth
that
not
God
but
Adam
brought
men
into
their
estate
of
sinne
.
[
](A81961-e40100-b)c
c
Lib.
2.
dist.
30.
Per
Adamum
peccatum
simul
ac
poena
transiit
in
posteros
.
Ex
Adamo
damnationem
simul
ac
culpam
suscepimus
.
Nemo
nascitur
nisi
trahens
poenam
&
meritum
poenae
.
Ex
Adami
inobedientiaemanavit
&
in
posteros
demigravit
.
So
that
there
is
no
question
Who
brought
in
this
sin
:
All
the
question
is
,
How
it
cometh
to
passe
that
so
unavoidably
and
generally
it
layeth
hold
upon
all
the
sons
of
Adam
.
Here
even
the
Romane
Divines
are
driven
to
confesse
with
Calvine
,
that
this
dependeth
upon
a
free
constitution
or
decree
of
the
Divine
will
:
because
naturall
propagation
would
not
have
stripped
Adams
posterity
of
any
habitual
righteousnesse
which
God
had
bestowed
upon
him
,
or
charged
them
with
the
guilt
of
any
sinne
personally
committed
by
him
,
had
not
God
enacted
and
constituted
a
decree
that
so
it
should
be
.
Vasquez
is
clear
of
this
opinion
;
[
](A81961-e40140-b)d
d
In
1m
m
2●
,
qu.
23
disp.
132.
cap.
9.
Primo
parenti
ità
fuit
gratia
&
justitia
donata
,
ut
non
tantùm
sibi
sed
etiam
posteris
transmittendam
illam
acceperit
,
non
quidem
ex
natura
rei
,
sed
ex
Dei
pactione
.
And
more
plainly
;
[
](A81961-e40210-b)e
e
Disp.
133.
cap.
1.
Causa
originalis
peccati
fuit
primus
parens
ratione
suae
transgressionis
,
non
quidem
physica
&
naturalis
,
quia
nihil
reale
in
posteros
traducere
potuit
virtute
propriâ
aut
virtute
peccati
quod
commisit
.
And
a
little
after
;
Negare
non
possumus
ex
voluntate
sola
Dei
constitutum
fuisse
ut
gratia
originalis
traduceretur
in
posteros
si
Adamus
in
gratia
perseveraret
,
&
amitteretur
si
peccaret
.
Malderus
also
granteth
that
the
contagion
and
guilt
of
Adams
sinne
is
not
derived
unto
his
posterity
but
by
Gods
free
constitution
;
[
](A81961-e40260-b)f
f
In
1m
m
2
c
,
qu.
81.
art.
1.
Notandum
,
cùm
Deus
totum
humanum
genus
in
uno
homine
condidisset
,
indebitam
naturae
justitiam
originalem
isti
homini
dedisse
,
non
pro
se
tantùm
,
sed
pro
tota
posteritate
;
adeò
ut
si
ipse
perseverasset
,
omnes
posteri
nascerentur
justi
.
Paulô
pòst
;
Deus
cum
Adamo
quasi
pactum
quoddam
iniit
,
quo
praevaricanti
statueret
non
tantùm
ipsi
sed
toti
naturae
mortem
animae
&
corporis
.
[
](A81961-e40340-b)g
g
Ibid.
Fuit
quoddam
Dei
decretum
,
ex
quo
decreto
accessu
peccati
superfuit
illud
chirographum
decreti
contrarium
nobis
.
And
last
of
all
he
addeth
,
[
](A81961-e40360-b)h
h
●bid
.
pag.
260.
Voluntarium
voluntate
primi
parentis
sufficere
ad
veri
nominis
peccatum
in
parvulo
:
est
enim
illa
voluntas
Adae
quodammodo
voluntas
parvuli
,
ex
Dei
decreto
.
These
and
many
more
agree
with
Calvine
,
in
attributing
the
unavoidable
imputation
of
Adams
offense
and
transmitting
of
his
corrupted
nature
unto
a
voluntary
and
free
constitution
of
God
,
in
whose
power
and
pleasure
it
stood
(
if
in
his
wisdome
he
had
seen
it
more
fit
)
to
have
ordered
it
otherwise
.
If
this
decree
make
God
the
principall
cause
of
sinne
in
Adams
posterity
,
not
onely
Calvine
but
all
other
Divines
lie
open
to
this
Authours
accusation
.
But
he
is
utterly
mistaken
,
and
pinneth
a
false
consequent
to
a
true
antecedent
.
For
though
Gods
will
was
the
cause
of
making
the
former
decree
,
That
all
Adams
posterity
should
be
liable
to
the
losse
of
righteousnesse
and
punishment
of
sinne
upon
Adams
disobedience
,
even
as
if
themselves
had
singularly
and
personally
transgressed
;
yet
neither
God
nor
this
decree
of
God
was
the
cause
either
of
Adams
transgression
personally
committed
by
himself
,
or
of
the
corruption
and
guilt
of
damnation
which
seised
upon
his
posteritie
.
The
law
or
decree
,
That
if
a
noble
man
become
a
traitour
,
he
with
all
his
posteritie
shall
be
tainted
in
bloud
,
and
stripped
of
the
priviledges
of
nobilitie
,
is
not
the
cause
either
of
the
fathers
treason
or
of
the
childrens
losse
and
punishment
:
but
the
true
proper
working
cause
thereof
is
the
rebellious
will
and
act
of
the
father
.
Even
so
here
,
Gods
decree
revealed
unto
Adam
,
That
if
he
sinned
all
his
posteritie
should
be
liable
to
corporall
and
spirituall
death
,
was
so
farre
from
being
the
cause
of
his
sinne
or
his
childrens
miserie
,
that
it
was
in
its
own
nature
a
strong
retractive
or
preservative
to
have
kept
him
and
his
children
out
of
sinne
and
out
of
miserie
.
If
Adams
disobedience
(
which
was
the
onely
true
cause
of
his
own
and
childrens
miserie
)
had
followed
as
a
necessary
consequent
effect
upon
such
an
antecedent
law
,
then
had
God
been
the
cause
both
of
the
sinne
and
misery
whereinto
he
plunged
himself
and
his
children
:
But
the
law
which
enacteth
a
certain
punishment
against
sinne
committed
,
is
by
no
wise
man
made
the
cause
of
sinne
committed
against
that
law
,
but
a
rule
onely
according
unto
which
,
if
the
sinne
be
committed
,
the
punishment
shall
be
inflicted
.
Albeit
therefore
naturall
generation
considered
alone
in
it self
without
the
fore-named
free
constitution
of
God
,
would
not
have
propagated
Adams
sinne
or
misery
unto
his
posteritie
,
yet
we
acknowledge
(
and
so
did
Calvine
)
that
it
is
now
propagated
by
way
of
naturall
generation
;
because
God
had
enacted
that
Adam
should
beget
children
in
his
own
likenesse
,
that
is
partakers
of
the
same
originall
righteousnesse
which
he
had
,
supposing
he
kept
it
;
and
partakers
of
his
sinne
,
supposing
he
infected
himself
with
the
act
and
guilt
of
sinne
.
As
for
his
objections
;
If
we
be
fallen
into
the
guilt
of
the
first
sinne
and
the
corruption
of
nature
,
onely
because
we
were
in
Adams
loyns
when
he
sinned
,
then
are
we
in
like
manner
guiltie
of
all
the
sinnes
he
committed
afterwards
:
We
answer
;
Though
Adams
voluntary
rebellion
was
the
onely
cause
why
he
lost
his
originall
righteousnesse
both
for
himself
and
for
his
children
,
and
though
his
children
be
entangled
in
his
sinne
and
guilt
onely
by
being
in
his
loyns
when
he
sinned
,
or
because
they
are
his
children
,
yet
it
will
not
follow
that
his
posteritie
stand
in
like
manner
guiltie
of
all
the
sins
which
Adam
committed
from
the
fall
unto
his
lives
end
.
The
reason
is
;
Because
though
naturall
propagation
be
the
means
of
conveying
Adams
sinne
unto
us
,
yet
(
as
before
was
touched
)
it
would
not
have
done
so
had
there
not
been
a
liberum
decretum
established
by
God
to
that
purpose
.
And
therefore
Adams
sinne
can
no
further
concern
his
posteritie
then
is
regulated
by
God
himself
.
Now
the
Divine
decree
or
constitution
did
not
so
order
it
that
any
sinne
of
Adam
should
be
imputable
to
all
that
were
virtually
in
his
loyns
,
but
that
his
first
sinne
onely
,
in
which
he
did
sustinere
personam
generis
humani
,
should
be
imputed
.
And
therefore
Aquinas
excluding
his
after-sins
committed
when
he
was
himself
fallen
and
corrupted
;
saith
,
[
](A81961-e40520-b)i
i
1a.
2●
,
q.
81.
art.
1.
Secundùm
fidem
catholicam
est
tenendum
quòd
primum
peccatum
primi
hominis
transiit
in
posteros
.
And
he
is
so
farre
from
collecting
(
as
this
Authour
doth
)
that
by
being
in
his
loyns
his
posterity
becometh
guiltie
of
all
his
other
sinnes
,
that
he
accounteth
it
impossible
.
[
](A81961-e40570-b)k
k
Art.
2.
Impossibile
est
quòd
aliqua
peccata
●roximorum
parentum
vel
etiam
primi
parentis
(
praeter
primum
)
per
originem
traducantur
.
De
amiss
.
grat
.
4.10
.
Bellarmine
giveth
the
reason
;
because
whilst
Adam
stood
invested
with
originall
righteousnesse
,
totius
humani
generis
gessit
personam
:
and
therefore
that
first
sin
which
alone
put
him
out
of
this
estate
was
onely
imputable
to
us
,
as
being
voluntary
to
us
voluntate
primi
parentis
.
Malderus
more
clearly
and
punctually
;
[
](A81961-e40640-b)m
m
In
1m
m
2ae
q.
81.
art.
2.
Nulla
peccata
primi
parentis
praeter
primum
per
originem
traducuntur
in
posteros
.
Quando
enim
amisit
nobis
semel
justitiam
,
jam
amisit
qualitatem
capitis
,
&
non
ampliùs
in
ipsius
tanquam
capitis
voluntate
mansimus
.
Ratio
est
,
quòd
decretum
sive
pactum
Dei
,
quo
in
Adamo
constituebantur
posterorum
voluntates
,
non
extendebat
se
ad
alia
ipsius
peccata
,
utpote
qui
gratiam
capitis
moralis
primo
peccato
amiserat
.
I
might
quote
many
more
;
but
by
these
it
is
clear
that
whilst
this
Authour
thinketh
he
disputeth
onely
against
Calvine
and
Calvinists
,
he
opposeth
the
received
doctrine
of
the
Catholick
Church
.
His
second
inference
,
That
children
should
be
guilty
of
all
the
sinnes
of
their
other
Progenitours
,
is
like
the
former
,
and
upon
the
same
grounds
rejected
by
all
Divines
:
and
therefore
it
needeth
no
particular
answer
.
And
when
he
goeth
about
by
testimonies
of
Scripture
to
prove
it
,
that
they
are
not
guiltie
of
their
Parents
sinnes
,
he
maketh
himself
work
in
proving
that
which
no
man
denieth
.
All
that
I
will
say
is
this
;
That
the
Pelagians
from
such
testimonies
of
Scripture
went
about
to
overthrow
the
imputation
of
Adams
sinne
unto
his
posterity
,
and
the
derivation
of
his
corruption
;
but
for
their
pains
they
were
held
and
condemned
as
hereticks
.
Vide
Bellarm.
de
amiss
.
Grat.
lib.
4.
cap.
8.
&
Mald.
1.2
.
q.
81.
art.
1.
pag.
254.
where
he
bringeth
in
the
Pelagian
objections
.
Our
own
IXth
Article
of
Originall
or
Birth-sinne
insinuateth
a
guilt
and
a
corruption
caused
by
Adams
first
transgression
;
and
yet
our
Church
never
taught
that
there
was
the
same
or
like
guilt
proceeding
from
his
after-sinnes
,
or
from
the
sinnes
of
our
other
progenitours
.
Vide
Vasq.
in
1.2
.
quaest.
83.
disp.
135.
cap.
2.
p.
883.
Thus
much
of
the
first
.
He
would
in
the
second
place
prove
that
absolute
Reprobation
must
needs
make
God
the
principall
cause
of
sinne
,
because
the
patrones
thereof
hold
,
That
God
hath
immutably
decreed
to
leave
the
greatest
part
of
mankind
in
this
impotent
condition
irrecoverably
,
and
to
afford
them
no
sufficient
power
to
make
them
rise
out
of
sinne
:
and
this
decree
he
executeth
in
time
,
and
both
these
he
doth
out
of
his
own
will
and
pleasure
.
A
bundle
of
words
,
but
little
substance
in
them
.
We
answer
first
in
generall
;
That
many
who
stoutly
defend
absolute
Predestination
and
Reprobation
,
and
oppose
the
conditionate
Election
and
Preterition
of
the
Remonstrants
,
do
notwithstanding
detest
and
confute
that
blasphemous
errour
,
That
God
is
the
cause
of
sinne
.
Neither
do
I
now
speak
this
of
Calvinists
,
but
of
Jesuites
,
Dominicanes
and
Romanists
of
all
sorts
.
Again
,
the
greater
part
of
those
who
hold
absolute
Predestination
and
Reprobation
and
reject
the
Predestination
and
Reprobation
which
by
the
Remonstrants
is
founded
upon
prescience
,
do
hold
notwithstanding
a
generall
sufficiency
of
grace
,
Si
per
homines
non
steterit
quo
minus
:
Which
is
all
the
Remonstrants
themselves
do
defend
.
As
for
the
executing
of
Gods
decree
out
of
his
own
will
and
pleasure
,
I
wonder
it
should
be
objected
as
false
and
offensive
.
For
by
Gods
decrees
concerning
mans
Election
and
Preterition
absolute
or
conditionall
,
it
is
certain
they
are
executed
as
they
were
enacted
,
that
is
,
according
to
the
will
and
pleasure
of
God
,
and
not
of
the
creature
.
But
to
come
to
his
propositions
particularly
.
His
first
.
God
(
by
those
which
oppose
the
Remonstrants
conditionate
Election
and
Reprobation
,
and
make
them
both
depend
upon
Gods
absolute
will
)
is
said
to
leave
the
Non-elect
without
sufficient
grace
,
and
consequently
under
an
everlasting
necessity
of
sinning
.
This
is
the
Helen
,
&c.
The
most
of
those
who
defend
absolute
Predestination
and
Reprobation
say
and
teach
,
Answ.
that
God
decreeth
to
leave
no
man
unprovided
of
sufficient
grace
that
repelleth
it
not
by
some
demeritorious
act
of
his
own
will
.
It
is
therefore
a
manifest
untruth
,
that
with
joynt
consent
they
labour
to
maintein
that
which
with
joynt
consent
a
great
number
of
them
labour
to
confute
.
Again
,
they
which
maintein
absolute
Reprobation
will
no
more
grant
that
it
putteth
or
leaveth
any
man
under
everlasting
necessitie
of
sinning
,
then
that
absolute
Predestination
putteth
men
under
a
necessitie
of
not
sinning
.
Gods
decrees
(
as
hath
been
often
said
and
proved
)
carry
along
with
them
necessitatem
infallibilitatis
quoad
eventum
,
but
not
necessitatem
compulsionis
quoad
modum
agendi
&
eveniendi
.
The
decree
of
Reprobation
left
not
Cain
under
the
necessitie
of
killing
his
brother
,
nor
Absalom
under
a
necessitie
of
defiling
his
fathers
concubines
,
nor
Judas
under
a
necessitie
of
betraying
Christ
:
All
these
sinfull
actions
and
the
like
are
committed
by
Reprobates
out
of
their
own
free
election
,
having
a
power
whereby
they
might
have
absteined
from
committing
them
.
And
therefore
to
think
that
the
decree
of
absolute
Reprobation
must
needs
leave
them
under
a
necessitie
of
committing
their
severall
sinnes
,
is
a
false
and
vain
imagination
,
as
every
mans
conscience
is
able
to
witnesse
.
Those
who
cast
Reprobation
into
two
acts
do
not
by
the
negative
act
thereof
understand
a
peremptory
denyall
of
all
grace
,
but
a
peremptory
denyall
of
all
such
effectuall
grace
as
infallibly
would
bring
them
unto
glory
,
and
a
peremptory
permitting
them
in
the
use
of
grace
to
their
own
defective
free-will
.
This
negative
Reprobation
in
the
judgement
of
most
Divines
doth
stand
with
the
actuall
administration
of
sufficient
grace
,
and
in
the
judgement
of
all
it
may
stand
with
it
,
Vide
Jacob
.
Bayum
,
Institut.
lib.
1.
cap.
116.
as
it
did
in
the
Non-election
of
the
apostaticall
Angels
.
It
is
doubted
both
by
some
Protestants
and
Papists
,
whether
sufficient
grace
be
de
facto
prepared
for
and
offered
to
all
the
Non-elect
:
But
that
Gods
absolute
decrees
of
Election
and
Non-election
might
stand
firm
though
it
were
so
,
there
is
no
great
cause
of
doubt
.
For
the
positive
act
,
which
this
Authour
describeth
to
be
to
a
preordination
unto
hell-torments
;
those
who
comprise
them
both
under
this
one
word
Reprobation
,
do
notwithstanding
make
this
act
or
decree
respective
unto
sinne
,
as
we
have
already
shewed
.
As
for
those
of
our
Church
in
this
controversie
;
whether
Predestination
and
Non-predestination
be
grounded
upon
the
prime
absolute
will
of
God
,
or
upon
his
prescience
of
good
and
bad
acts
to
be
performed
by
men
,
they
do
and
must
understand
by
the
word
Reprobation
not
the
decree
of
damning
any
particular
persons
,
but
onely
the
absolute
decree
of
not-preparing
for
them
that
effectuall
grace
quâ
certissimè
liberarentur
,
and
of
leaving
them
to
such
means
of
grace
under
which
by
their
own
default
infallibiliter
ruunt
ad
interitum
voluntarium
.
Thus
our
English
Divines
in
their
suffrage
have
described
it
,
and
thus
the
reverend
and
judicious
Bishop
of
Norwich
conceived
it
,
when
he
made
both
Remonstrants
or
Arminians
and
Contra-remonstrants
or
Puritanes
(
as
he
termeth
them
)
to
erre
out
of
the
true
middle
way
which
the
Church
of
England
holdeth
in
opposition
to
them
both
.
In
Election
he
maketh
this
the
errour
of
the
Remonstrants
,
That
they
ground
the
absolute
decree
of
mens
particular
Elelection
upon
the
prescience
of
their
faith
and
perseverance
(
as
this
Authour
doth
)
whereas
that
reverend
Prelate
holdeth
with
the
Church
of
England
,
and
S.
Augustine
,
Electio
non
invenit
eligendos
,
sed
facit
.
As
for
the
errours
of
the
Puritanes
about
Predestination
or
Election
,
he
reduceth
them
to
these
heads
,
the
excluding
of
the
conditionate
decree
or
evangelicall
promise
,
the
disordering
of
the
decree
of
Predestination
by
bringing
it
in
before
the
fall
and
the
decree
of
Christs
incarnation
.
As
for
the
preparation
and
donation
of
such
a
speciall
grace
per
quam
non
solùm
possint
credere
aut
obedire
si
velint
,
sed
&
jam
actu
velint
,
credant
,
obediant
,
he
maketh
it
the
proper
fruit
and
effect
of
Election
:
whereas
he
granteth
unto
the
Non-elect
onely
salutem
gratiámque
communem
&
sufficientem
in
mediis
Divinitus
ordinatis
,
si
verbo
Dei
spirituique
sancto
deesse
noluerint
.
Unto
which
adde
that
wherein
all
Divines
of
all
sides
agree
,
That
God
administreth
this
common
grace
with
an
eternall
and
infallible
prescience
that
it
will
be
rejected
or
abused
by
the
Non-elect
,
and
with
an
absolute
decree
of
permitting
it
so
to
be
;
and
then
it
is
clear
,
the
English
Divines
with
the
Church
of
England
nec
divertisse
ad
dextram
in
illorum
sententiam
qui
ex
praescita
fide
&
perseverantia
per
liberam
cooperationem
arbitrii
humani
gratiae
praevenientis
&
sufficientis
auxiliis
instructi
praedestinationem
deducunt
,
nec
ad
sinistram
deelinasse
in
illorum
opinionem
qui
promissionem
generalem
&
gratiam
sufficientem
tollunt
,
&c.
They
are
the
words
of
that
reverend
Prelate
Dr
Overall
.
To
return
to
our
Authour
;
Whereas
he
saith
that
all
the
defenders
of
absolute
Predestination
and
Reprobation
(
that
is
,
all
who
oppose
the
Remonstrants
conditionate
Election
and
Non-election
)
do
agree
,
that
by
the
decree
of
Reprobation
necessary
grace
for
avoyding
sinne
is
flatly
denied
to
Reprobates
,
it
is
quite
otherwise
.
For
saving
grace
,
many
confesse
that
in
causis
universalibus
it
is
sufficiently
prepared
for
all
men
:
They
confesse
that
under
the
Evangelicall
covenant
,
Si
credideris
,
salvus
eris
,
every
man
hath
a
true
claim
unto
eternall
life
:
They
confesse
,
that
wheresoever
is
Christs
Church
,
there
is
such
a
sufficient
administration
of
grace
as
would
have
saved
the
Non-elect
,
had
they
not
opposed
a
malignant
voluntary
act
of
their
own
will
against
the
motions
and
operation
of
Divine
grace
;
according
to
those
words
of
our
Saviour
,
John
3.17
.
&
12.47
,
48.
&
Acts
13.46
.
Calvine
saith
as
much
;
[
](A81961-e41310-b)n
n
In
Joh.
3.
Mundi
nomen
iterum
iterúmque
repetit
,
nè
quis
omnino
arceri
se
putet
,
modò
fidei
viam
teneat
.
We
therefore
,
as
well
as
the
Remonstrants
,
grant
a
conditionall
possibilitie
of
grace
and
salvation
to
all
men
:
but
here
is
the
difference
;
We
say
the
Elect
by
a
speciall
mercy
of
God
are
so
guided
and
ruled
that
they
and
they
alone
perform
the
condition
,
and
that
the
Non-elect
are
alwayes
permitted
to
fail
in
the
performance
of
the
condition
.
Now
whereas
this
Authour
saith
,
that
whatsoever
we
speak
of
grace
afforded
to
persons
Not-elected
must
be
understood
of
such
grace
as
is
insufficient
to
make
them
avoid
sinne
,
he
is
a
very
bad
interpreter
of
ou●
meaning
.
We
think
and
teach
,
that
God
hath
not
prepared
for
them
,
and
therefore
never
giveth
unto
them
such
grace
as
finally
freeth
them
from
sinne
:
but
we
say
,
that
God
doth
give
them
oftentimes
such
a●
measure
of
grace
as
keepeth
them
from
committing
many
particular
sinnes
whereunto
they
are
prone
and
bent
of
themselves
▪
We
say
further
,
that
God
giveth
them
such
a
measure
of
illumination
,
such
excitations
unto
doing
good
and
eschewing
evil
,
as
leaveth
them
convicted
in
their
own
consciences
(
whatsoever
brabblers
may
say
to
the
contrary
)
that
wittingly
and
willingly
they
commit
their
severall
sinnes
,
not
out
of
insufficiency
to
avoid
the
acts
of
adultery
,
robbery
,
theft
,
deceit
,
&c.
but
out
of
malignity
desirng
and
choosing
to
do
them
.
For
the
second
branch
;
Whereas
he
will
have
the
defenders
of
absolute
Non-election
or
negative
Reprobation
to
say
and
hold
,
That
God
doth
actually
according
to
his
eternall
and
unchangeable
decree
leave
the
reprobates
in
their
severall
times
and
generations
without
his
grace
,
under
a
necessitie
of
finall
sinne
and
impenitency
,
surely
they
never
chose
him
to
be
their
speaker
.
If
this
man
will
give
them
leave
to
speak
for
themselves
,
this
it
is
they
say
,
That
God
doth
in
time
according
to
his
eternall
decree
withhold
from
all
persons
Not-elected
that
speciall
mercie
or
effectuall
grace
which
he
knoweth
would
infallibly
free
them
from
finall
sinne
and
impenitency
,
and
leaveth
them
(
not
without
all
grace
,
nor
under
a
necessitie
of
living
and
continuing
in
the
practice
of
their
sinnes
,
but
)
under
grace
committed
(
as
the
Remonstrants
would
have
it
)
to
the
dominion
and
good
usage
of
their
own
free-will
,
and
under
a
permission
of
their
finall
sinning
and
impenitency
out
of
their
own
free-will
:
From
both
which
God
infallibly
foresaw
their
finall
impenitencie
,
and
respectively
thereunto
decreed
their
eternall
punishment
.
But
how
doth
he
prove
that
they
must
needs
say
as
he
would
have
them
?
His
reason
is
,
Because
Gods
decrees
cannot
be
frustrated
:
What
he
purposed
before
time
,
without
fail
he
doth
in
time
.
We
agree
that
quoad
eventum
Gods
decrees
cannot
be
frustrated
.
But
this
impossibilitie
of
frustration
ariseth
not
from
a
necessitie
put
upon
the
agents
to
do
thus
and
not
otherwise
(
as
this
Authour
perpetually
but
most
falsely
doth
suppose
)
but
from
that
infallible
providence
of
God
,
who
can
and
doth
bring
into
act
events
decreed
according
to
the
nature
of
the
next
causes
or
immediate
agents
.
Naturall
agents
work
naturally
in
producing
decreed
events
:
necessary
agents
work
necessarily
:
and
free
agents
such
as
are
Angels
and
men
,
work
freely
.
It
is
a
flat
Non-sequitur
,
Events
decreed
cannot
be
frustrated
;
Therefore
the
agents
are
under
a
necessitie
of
sinning
.
And
it
is
further
to
be
considered
,
that
albeit
all
Gods
decrees
are
infrustrable
,
yet
there
is
a
main
difference
betwixt
Gods
decrees
of
producing
good
saving
acts
in
his
Elect
,
and
of
permitting
the
Non-elect
to
produce
their
wicked
actions
,
and
finally
to
continue
in
them
.
The
former
he
doth
by
using
his
own
hand
in
framing
their
hearts
unto
such
good
actions
,
and
guiding
their
wills
indeclinably
in
the
voluntary
practice
thereof
:
but
as
for
the
latter
,
their
wicked
hearts
are
not
wrought
by
God
,
nor
their
wicked
wills
guided
by
God
unto
their
wicked
actions
,
but
they
are
permitted
out
of
their
own
free-will
to
commit
such
wicked
actions
.
Here
is
no
necessity
put
upon
the
agents
by
either
of
the
forenamed
decrees
.
For
the
Divines
of
Geneva
;
they
have
set
down
nothing
in
their
testimonie
alledged
,
but
either
that
God
calleth
not
the
Non-elect
,
or
that
he
calleth
them
not
vocatione
secundùm
propositum
,
which
alwayes
followeth
Predestination
,
and
draweth
after
it
Justification
,
Sanctification
and
Glorification
.
In
the
first
they
speak
of
an
Evangelicall
vocation
,
by
revealing
Christ
in
the
preaching
of
the
glorious
gospel
,
which
vocation
experience
sheweth
hath
been
denyed
to
many
.
[
](A81961-e41480-b)o
o
Prosp.
ad
Cap.
Gall.
Resp.
4.
&
Sent.
super
4.
Vocati
non
sunt
qui
nec
spem
vocationis
audiverunt
.
In
the
latter
they
speak
of
that
speciall
grace
which
the
Catholick
Church
hath
defended
against
the
Pelagians
to
be
a
speciall
gift
,
and
not
prepared
for
all
nor
given
to
all
.
Vide
Aug.
De
Praed.
Sanct.
cap.
9.
&
Epist
.
167.
Prosp.
De
Voc.
1.13
.
Lubbertus
saith
the
same
in
effect
,
and
no
more
.
And
S.
Augustine
hath
said
as
much
De
grat
.
Christi
contra
Pelag.
cap.
12.
And
not
he
alone
,
but
the
Synod
of
Bishops
in
Sardinia
,
De
gratia
non
dignè
sentit
,
&c.
For
the
other
saying
of
Lubbertus
,
That
God
doth
not
administer
unto
all
men
necessarie
and
sufficient
means
unto
salvation
,
with
an
intention
of
saving
them
;
It
is
to
be
observed
1.
first
,
That
he
doth
not
speak
of
a
provision
in
universalibus
causis
,
nor
of
means
sufficient
,
Si
non
defuissent
sibi
,
si
non
fecissent
inutilia
interveniente
libero
actu
propriae
voluntatis
:
for
all
this
he
may
well
grant
;
but
he
speaketh
de
Mediis
Divinâ
providentiâ
applicatis
.
And
here
,
if
the
Remonstrants
think
faith
to
be
a
necessary
means
to
mens
salvation
,
and
the
word
preached
a
necessarie
means
to
the
begetting
of
faith
,
Rom.
10.
they
must
(
will
they
nill
they
)
subscribe
to
Lubbertus
.
2.
Secondly
,
it
is
worth
the
observing
,
That
when
the
Remonstrants
have
said
all
they
can
for
the
universalitie
and
sufficiencie
of
saving
grace
,
they
are
forced
by
convincing
arguments
and
evidence
of
Scripture
to
retreat
unto
the
same
universalitie
and
conditionall
sufficiencie
which
I
spake
of
but
now
,
and
wherein
no
man
opposeth
them
.
Nay
we
are
of
opinion
,
that
to
have
sufficient
means
of
salvation
administred
,
which
shall
prove
no
otherwise
effectuall
then
under
this
condition
,
Si
homines
sibi
non
desint
,
is
an
argument
of
the
Divine
Non-election
:
as
on
the
contrary
,
not
to
have
their
salvation
thus
suspended
upon
their
own
free-will
,
but
upon
that
speciall
mercie
of
which
S.
Augustine
spake
when
he
said
,
Deus
nullius
frustrà
miseretur
,
is
a
demonstrative
argument
of
the
Divine
Election
.
3.
Last
of
all
,
whereas
Lubbertus
saith
that
God
doth
not
administer
sufficient
grace
unto
all
with
an
intention
of
saving
them
,
nothing
more
true
,
nothing
more
clear
.
For
what
God
doth
eternally
decree
or
intend
to
do
,
that
he
in
time
infallibly
doth
:
For
he
doth
all
according
to
the
eternall
counsel
of
his
own
will
.
But
he
doth
not
in
time
save
the
Non-elect
by
that
sufficient
grace
whereof
this
Authour
speaketh
:
therefore
he
had
not
an
eternall
intention
of
saving
them
by
that
grace
which
from
all
eternitie
he
knew
would
never
save
them
.
The
intention
of
Gods
will
cannot
but
take
effect
;
[
](A81961-e41700-b)p
p
Vide
August
.
Enchir.
cap.
95
,
&
De
Cor.
&
Grat.
c.
14.
quia
nec
in
se
nec
in
mediis
potest
impediri
.
An
omnipotent
will
alwayes
obteineth
its
intent
,
because
the
willing
is
the
working
,
the
Fiat
is
the
Factum
est
.
Aquinas
hath
well
expressed
this
efficacie
of
the
Divine
will
,
[
](A81961-e41760-b)q
q
1.
part
.
qu.
19.
art.
6.
Est
impossibile
,
quòd
Divina
voluntas
non
effectum
consequatur
suum
.
[
](A81961-e41800-b)r
r
Ibid.
Quicquid
Deus
simpliciter
vult
,
fit
;
licèt
illud
quod
antecedenter
vult
,
non
semper
fiat
.
[
](A81961-e41820-b)s
s
art.
8.
Cùm
aliqua
causa
efficax
fuerit
ad
agendum
,
effectus
consequitur
causam
,
non
tantùm
secundùm
id
quod
fit
,
sed
etiam
secundùm
modum
fiendi
.
This
Authour
therefore
mistaketh
Lubbertus
,
who
by
the
Divine
intention
of
saving
this
or
that
particular
person
understandeth
that
absolute
will
which
never
faileth
in
producing
the
effect
willed
,
not
a
will
affected
with
this
exception
,
Nisi
per
homines
steterit
quò
minùs
salventur
.
The
former
intent
of
saving
all
men
by
the
means
of
salvation
tendered
unto
them
,
is
onely
denied
;
not
the
latter
,
which
is
improperly
called
the
Divine
intention
of
saving
any
man
,
because
it
includeth
an
intention
of
permitting
his
own
free-will
justly
to
procure
his
ruine
.
We
must
come
to
the
third
branch
;
where
his
charge
is
this
;
That
God
(
in
our
opinion
)
decreeth
and
executeth
this
leaving
of
men
to
themselves
of
his
alone
absolute
will
and
pleasure
.
If
he
mean
the
leaving
of
men
Not-elected
utterly
forlorn
of
all
such
grace
as
would
save
them
if
themselves
were
not
in
fault
,
and
the
necessitating
of
them
to
their
transgression
and
perdition
,
we
acknowledge
no
such
decree
,
no
such
manner
of
executing
any
Divine
decree
,
no
such
absolute
will
and
pleasure
in
God
to
follow
upon
the
decree
of
Non-election
.
Our
English
Divines
affirm
that
this
Non-election
is
founded
in
the
most
free
pleasure
of
God
:
So
our
Spanish
Divines
,
our
Italian
Divines
,
French
Divines
(
who
never
saw
the
Synod
of
Dort
)
and
in
a
word
,
all
Divines
who
know
what
they
affirm
when
they
dispute
of
Non-election
or
negative
Reprobation
.
And
yet
neither
the
English
Divines
nor
they
ever
dreamed
of
such
a
passing-over
the
Non-elect
by
the
mere
will
of
God
as
this
Authour
would
fasten
upon
the
decree
of
Non-election
.
He
hath
alreadie
been
fully
answered
,
that
the
absolute
decree
of
Non-election
implieth
not
an
utter
denying
of
sufficient
grace
in
the
limited
and
conditionall
acception
of
Sufficiency
,
which
the
Remonstrants
themselves
are
content
to
admit
of
.
It
is
to
as
little
purpose
which
he
hath
out
of
the
Palatine
Ministers
Suffrage
,
or
the
Divines
of
Hessen
,
the
sense
of
which
propositions
hath
been
already
cleared
,
and
the
truth
proved
:
and
therefore
we
let
them
passe
.
As
for
sinne
,
which
is
considered
equall
●n
all
men
tanquam
communis
affectio
subjecti
,
whether
elected
or
not-elected
,
it
is
plain
,
●hat
it
maketh
all
and
every
man
reprobabiles
:
but
it
must
needs
be
out
of
his
own
pleasure
and
free-will
,
that
all
being
in
a
state
unworthie
of
the
riches
of
Gods
speciall
mercy
,
he
should
notwithstanding
prepare
it
for
some
,
and
decree
the
giving
it
in
due
●ime
,
which
we
call
their
Predestination
,
●nd
not
prepare
nor
decree
to
bestow
it
upon
others
,
but
to
leave
them
under
common
grace
,
and
to
permit
them
to
the
deficient
●ule
of
their
own
will
,
which
we
call
nega●ive
Reprobation
.
The
ground
of
the
Remonstrants
errour
●s
a
false
fansie
,
which
they
have
enterteined
●nto
their
understandings
concerning
the
very
nature
,
formalitie
or
essence
of
the
decrees
of
Divine
Predestination
and
negative
Reprobation
.
For
whereas
in
deed
and
in
truth
they
are
decrees
finding
all
men
in
a
miserable
and
damnable
estate
,
and
out
of
it
determining
to
bring
some
and
to
fit
them
for
eternall
happinesse
,
and
not
to
bring
o●hers
by
fitting
them
thereunto
;
these
men
make
them
decrees
finding
and
seeing
some
by
the
acts
of
their
own
will
fitted
for
heaven
and
hell
,
and
thereunto
appointing
them
according
to
their
deserts
and
misdeserts
.
This
is
with
Faustus
the
Semipelagian
to
make
Predestination
an
act
of
remunerative
justice
,
and
to
make
Non-predestination
or
Non-election
an
act
of
vindicative
justice
:
both
which
are
rejected
as
erroneous
not
onely
by
Calvinists
or
Contra-remonstrants
,
but
even
by
the
common
consent
of
the
Romane
Divines
.
God
at
the
last
day
shall
crown
the
Elect
and
condemne
the
Non-elect
according
to
their
finall
perseverance
in
faith
or
infidelitie
and
impenitency
.
But
this
difference
of
their
finall
estates
absolutely
foreseen
is
a
consequent
not
an
antecedent
to
the
decrees
of
Election
and
Preterition
.
I
might
passe-by
what
he
further
addeth
upon
his
own
false
inferences
,
of
Gods
bringing
men
into
a
necessitie
of
sinning
,
and
leaving
Reprobates
under
this
necessitie
,
because
I
have
shewed
no
such
thing
can
be
deduced
from
that
absolute
negative
Reprobation
which
we
defend
.
But
let
us
heare
what
he
will
say
.
He
reasoneth
thus
;
CAUSA
CAUSAE
EST
ETIAM
CAUSA
CAUSATI
,
where
there
is
a
necessary
subordination
betwixt
the
cause
and
the
effect
,
whether
it
be
a
cause
negative
or
positive
:
But
by
the
doctrine
of
absolute
Reprobation
we
make
God
the
chief
or
sole
cause
of
the
sinnes
of
Reprobates
,
namely
through
their
impotency
or
want
of
supernaturall
grace
.
For
the
ordinarie
Axiome
,
we
admit
it
ubi
secunda
causa
non
egreditur
ordinem
primae
,
that
is
,
where
the
second
cause
worketh
or
doeth
any
thing
by
virtue
of
that
influx
or
motion
that
it
hath
from
the
first
.
As
for
this
distinction
of
Negative
and
Positive
causing
,
it
is
obscure
and
improper
.
The
aire
hath
heat
and
light
from
the
positive
causing
of
the
sunne-beams
;
darknesse
,
fogginesse
,
coldnesse
followeth
upon
the
negation
of
the
sunne-beams
:
and
yet
neither
the
sunne
nor
his
beams
nor
the
retractions
of
his
beams
,
are
true
or
proper
causes
of
coldnesse
or
darknesse
in
the
aire
.
The
reason
himself
hath
touched
upon
,
Because
those
dispositions
or
qualities
in
the
aire
issue
not
from
the
sunne
per
subordinationem
effecti
ad
causam
,
but
out
of
the
nature
of
the
aire
onely
:
That
is
a
cause
per
quam
res
est
id
quod
est
.
Thus
the
sunne
is
the
true
cause
that
the
aire
is
hot
and
light
.
If
by
virtue
flowing
from
the
absent
sunne
it
be
made
dark
,
then
might
we
call
the
sunne
a
cause
of
the
darknesse
.
In
proportion
we
say
the
same
of
God
:
If
from
his
decree
of
Non-election
there
flow
any
darknesse
or
pravity
into
mans
will
,
or
any
crookednesse
and
sinfulnesse
into
his
actions
,
there
were
some
colour
in
terming
him
a
negative
cause
of
mans
sinne
:
But
this
he
shall
never
be
able
to
demonstrate
.
He
saith
,
that
God
by
his
decree
of
negative
Reprobation
is
the
sole
or
chief
cause
of
that
impotencie
and
want
of
supernaturall
grace
which
is
the
necessarie
and
immediate
cause
of
all
the
sinnes
which
they
commit
.
Want
of
the
grace
of
Predestination
is
neither
chief
nor
sole
,
nor
any
cause
at
all
of
the
sinnes
of
the
Non-predestinate
.
Non-Election
or
negative
Reprobation
doth
not
involve
any
such
impotencie
of
avoiding
sinfull
acts
,
or
any
such
necessitie
of
committing
sinfull
actions
,
as
this
man
imagineth
.
For
though
Preterition
or
Non-election
be
not
a
preparing
or
bestowing
of
such
grace
as
would
infallibly
make
men
better
,
yet
it
must
not
be
conceived
to
be
the
working
of
any
thing
in
them
whereby
they
are
made
worse
.
Again
,
though
negative
Reprobation
be
a
deniall
of
such
grace
as
doth
effectually
produce
the
faith
,
perseverance
,
and
eternall
happinesse
of
the
Elect
,
yet
it
is
no
such
absolute
subtraction
of
grace
as
is
a
necessarie
and
immediate
cause
of
any
mans
particular
sinnes
,
or
of
his
finall
perseverance
in
sinne
.
The
Non-elect
Angels
were
under
the
eternall
decree
of
negative
Reprobation
before
they
were
created
;
yet
were
they
not
by
want
of
sufficient
grace
at
their
creation
made
impotent
to
stand
,
much
lesse
constrained
by
any
necessitie
to
rebell
and
sinne
against
God
.
Adam
in
the
state
of
his
innocencie
was
not
predestinated
to
perseverance
;
nay
,
(
which
is
more
)
God
had
positively
decreed
the
permission
of
his
fall
:
yet
the
want
of
a
decree
predestinating
his
perseverance
in
that
estate
did
neither
affect
him
with
an
impotencie
of
standing
nor
with
a
necessitie
of
falling
.
Vide
Prosp.
ad
Vincent
.
Resp.
10.
15.
REMOVENS
PROHIBENS
,
That
which
withholdeth
a
thing
which
being
present
would
hinder
an
event
,
is
the
cause
of
that
event
:
But
God
withholdeth
from
Reprobates
that
power
which
being
granted
might
keep
them
from
falling
into
sinne
:
therefore
he
becometh
a
true
morall
cause
of
their
sinnes
.
His
major
proposition
is
a
most
inconsiderate
and
false
assertion
;
which
if
he
will
justifie
,
he
unanswerably
maketh
God
the
cause
of
all
sinne
.
For
no
Divine
will
denie
but
it
lieth
within
the
compasse
of
Gods
power
to
give
unto
any
man
that
effectuall
grace
which
both
might
and
infallibly
would
make
him
freely
and
voluntarily
believe
and
persevere
,
and
which
both
might
and
would
infallibly
hinder
the
event
of
unbelieving
and
finall
perseverance
in
incredulitie
and
impenitencie
.
And
it
is
as
evident
,
that
God
doth
withhold
from
some
that
grace
which
being
present
would
hinder
those
bad
events
:
Who
seeth
not
what
the
conclusion
must
be
,
were
the
major
proposition
true
?
Christ
withheld
from
Lazarus
that
Divine
operation
which
being
present
would
have
hindered
the
event
of
his
death
:
Yet
Martha
saith
onely
unto
him
,
Lord
,
Joh.
11.
if
thou
haddest
been
here
,
my
brother
had
not
been
dead
.
She
saith
not
,
Lord
,
thou
diddest
withhold
a
thing
which
if
it
had
been
present
would
have
hindred
this
event
of
my
brothers
death
:
and
therefore
I
find
thee
t●
have
been
the
morall
cause
of
his
death
.
If
Judas
had
had
a
sister
,
she
might
truly
have
said
unto
Christ
,
If
thou
haddest
been
presen●
in
my
brothers
soul
by
the
speciall
grace
of
Predestination
,
this
might
and
would
have
hindered
these
wofull
events
of
his
sinning
unto
death
of
his
dying
impenitent
in
sinne
,
of
his
being
damned
for
sinne
:
But
she
could
not
charge
God
to
be
the
cause
of
those
events
onely
for
withholding
that
which
would
have
hindered
them
.
As
for
the
example
he
useth
,
of
cutting
a
string
where●n
a
stone
hangeth
and
so
causing
the
fall
thereof
,
it
were
to
some
purpose
if
the
decree
of
Preterition
had
been
it
which
cut
the
string
,
and
so
caused
mans
fall
into
sinne
.
But
it
was
the
devil
and
mans
voluntary
defective
act
which
cut
the
string
.
Reprobation
or
Preterition
was
onely
a
decree
of
not
giving
such
a
string
as
neither
the
devil
nor
the
sinner
himself
should
be
permitted
to
cut
?
As
for
that
which
he
further
urgeth
,
that
God
must
needs
be
a
direct
cause
of
the
event
when
it
is
not
beside
his
intention
or
expectation
,
We
answer
,
that
God
is
no
otherwise
said
to
intend
outward
events
then
by
providing
orderly
means
for
producing
such
events
.
Non-election
provideth
no
means
of
making
men
sinne
,
and
therefore
it
includeth
no
intention
of
God
to
make
men
sinne
,
though
it
include
a
prevision
of
sinfull
events
,
and
a
decree
to
permit
them
.
We
say
the
same
of
expectation
,
which
is
onely
metaphorically
attributed
unto
God
,
and
cannot
respect
wicked
actions
.
God
is
said
even
from
the
Non-elect
exspectare
uvas
non
labruscas
,
because
he
affordeth
them
ordinary
means
for
producing
the
one
,
but
they
themselves
by
abuse
of
the
means
are
the
onely
causes
producing
the
other
.
So
that
neither
intention
nor
expectation
of
sinfull
events
can
be
ascribed
to
God
,
because
both
have
a
reference
unto
good
things
not
unto
bad
.
A
Pilote
withholding
his
care
and
skill
from
a
ship
in
a
storm
,
foreseeing
it
will
be
drowned
,
is
a
proper
cause
of
the
losse
of
the
ship
:
therefore
God
by
this
act
and
decree
of
Reprobation
,
&c.
I
answer
,
If
one
pilote
wilfully
hath
brought
a
storm
upon
his
ship
,
if
wilfully
he
run
her
upon
the
rocks
,
though
another
look
on
and
foresee
she
will
split
herself
,
he
maketh
not
himself
a
cause
of
her
drowning
,
unlesse
he
were
necessarily
bound
to
preserve
her
.
Thus
the
case
fares
betwixt
God
and
the
Non-elect
:
therefore
he
is
no
proper
cause
of
their
Sinne
or
Perdition
.
Treatise
.
2.
Contrary
to
his
MERCY
.
SEcondly
,
it
opposeth
Gods
Mercy
.
God
(
A
)
is
mercifull
:
A
part
it
is
of
his
title
,
Exod
34.6
.
mercifull
and
gracious
.
He
is
Mercy
in
the
abstract
,
1.
Joh
4.16
.
God
is
love
;
a
Father
of
mercies
,
and
God
of
all
consolations
,
2.
Cor.
1.3
.
a
Saviour
of
men
.
1.
Tim.
4.10
.
And
thus
th●
Church
hath
alwayes
taken
him
to
be
:
And
therefore
hath
o●
old
styled
him
in
her
Liturgy
,
A
God
whose
nature
and
property
is
a●wayes
to
have
mercy
and
to
forgive
.
Two
wayes
is
Gods
mercy
spoken
of
in
Scripture
,
absolutely
and
comparatively
.
1.
Absolutely
;
and
so
it
is
set
o●
(
B
)
in
high
and
stately
terms
.
It
is
called
rich
mercy
,
Eph.
●4
.
great
kindnesse
,
Jonah
4.2
.
Abundant
mercy
,
1.
Pet.
1
.
●
love
without
height
or
depth
,
length
or
breadth
,
or
any
dimensions
,
love
passing
knowledge
,
Eph.
3.18
.
So
great
it
is
,
that
Jonah
could
not
intreat
him
to
punish
the
little
,
infant
,
harmlesse
Ninevites
with
temporall
death
for
the
sinnes
of
the●
guilty
parents
,
Jonah
4.11
.
2.
Comparatively
.
With
tw●
things
it
is
compared
;
1.
His
own
Justice
,
2.
The
Lo●●
that
dwelleth
in
the
creature
:
and
is
advanced
above
both
.
I.
With
his
own
Justice
it
is
compared
,
and
advance
above
it
:
Not
in
its
essence
(
for
all
Gods
excellencies
an●
infinitely
good
,
and
one
is
not
greater
then
another
)
but
i●
its
expressions
,
and
some
things
that
have
relation
to
it
;
particularly
in
these
;
1.
In
its
Naturalnesse
(
C
)
and
Dearnesse
to
God
.
It
i●
said
of
Mercy
,
it
pleaseth
him
,
Micah
7.18
.
But
Justice
is
called
his
strange
work
,
alienum
à
natura
sua
,
Esay
28.21
.
He
dot●
not
afflict
willingly
,
nor
grieve
the
children
of
men
,
Lam.
3.33
2.
In
the
frequent
Exercise
(
D
)
of
it self
.
He
is
said
to
b●
slow
to
anger
,
but
abundant
in
goodnesse
,
Exod.
34.6
.
Mercie
are
bestowed
every
day
;
judgements
inflicted
but
now
an●
then
,
sparingly
,
and
after
a
long
time
of
forbearance
,
whe●
there
is
no
remedy
,
2.
Chron.
36.15
.
All
the
day
long
have
stretched
out
my
hands
to
a
gainsaying
and
rebellious
peopl●
Esay
65.2
.
that
is
,
I
have
been
patient
a
long
time
,
and
in
that
time
I
have
not
been
idle
,
but
imployed
in
exhorting
,
promising
,
and
shewing
mercy
,
that
so
I
might
do
you
good
.
God
waiteth
a
great
while
for
the
conversion
of
sinners
,
as
mariners
do
for
their
tide
:
and
at
last
with
much
ado
,
if
there
be
a
necessity
,
he
chideth
and
fighteth
.
3.
In
its
(
E
)
Amplitude
or
Objects
to
whom
it
is
extended
:
Visiting
the
iniquities
of
the
fathers
upon
the
children
to
the
THIRD
and
FOURTH
generation
,
but
shewing
mercy
to
THOUSANDS
,
Exod.
20.5
.
In
these
words
God
implyeth
that
his
mercy
reacheth
further
then
his
justice
,
and
that
look
how
much
three
or
foure
come
short
of
a
thousand
,
so
much
doth
his
justice
come
short
of
his
mercy
in
the
exercise
of
it
.
4.
In
the
Occasions
(
F
)
that
move
God
to
exercise
them
.
It
is
a
great
matter
that
moveth
God
to
punish
,
as
we
may
see
Gen.
6.5
,
6
,
7
,
12
,
13.
When
the
wickednesse
of
man
was
great
in
the
earth
,
and
all
flesh
had
corrupted
his
way
,
then
God
thinketh
of
a
floud
.
He
would
not
destroy
the
Amo●ites
till
their
wickednesse
was
full
.
How
ost
would
I
have
gathered
thee
(
saith
Christ
to
Jerusalem
,
Matth.
23.37
.
●hat
is
,
I
have
not
taken
advantages
against
thee
,
nor
upon
the
first
,
second
or
third
unkindnesse
cast
thee
off
:
small
matters
have
not
moved
me
to
destroy
thee
,
O
Jerusalem
.
But
how
small
an
occasion
doth
God
take
to
spare
men
?
When
he
had
examined
Sodome
,
and
found
their
sinnes
to
be
answerable
to
the
cry
,
yet
then
for
ten
righteous
mens
sakes
would
he
have
spared
Sodome
,
Gen.
18.32
.
Nay
,
he
would
have
spared
Jerusalem
,
if
the
Prophet
could
by
his
searching
have
found
one
man
who
did
execute
judgement
and
seek
the
truth
,
Jer.
5.1
.
What
a
slender
humiliation
made
him
to
spare
wicked
Ahab
and
his
house
a
long
time
?
1.
Kings
21.29
.
And
the
repentance
of
Nineveh
,
whose
wickednesse
cryed
to
the
Lord
for
vengeance
,
Jonah
1.2
.
did
easily
procure
her
a
pardon
.
Thus
is
Gods
Mercy
advanced
above
his
Justice
.
II.
It
is
compared
(
G
)
also
with
the
Affection
of
a
father
●o
his
sonne
,
of
a
tender
mother
to
her
child
,
and
of
the
most
affectionate
bruits
to
their
brood
,
and
set
above
them
all
.
It
goeth
beyond
a
fathers
to
his
sonne
,
Matth.
7.11
.
If
ye
that
are
evil
,
can
give
good
gifts
to
your
children
,
how
much
more
will
your
heavenly
Father
give
good
things
to
them
that
ask
him
?
What
doth
this
quantò
magìs
imply
,
but
that
Gods
●ove
outstrippeth
a
fathers
!
And
so
it
doth
a
mothers
too
,
Esay
49.15
.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
upon
the
sonne
of
her
wombe
?
yea
,
they
may
forget
,
yet
I
will
not
forget
thee
.
Women
are
compassionate
toward
their
children
,
because
they
are
the
fruit
of
their
wombes
,
and
a
part
of
themselves
:
but
most
indulgent
are
they
towards
those
children
to
whom
they
are
Nurses
as
well
as
Mothers
,
to
their
sucking
children
:
and
yet
mothers
may
forget
even
their
sucking
children
:
But
as
for
God
,
he
can
never
forget
his
children
.
Again
,
God
compareth
himself
with
one
of
the
most
affectionate
females
among
unreasonable
creatures
,
the
Hen
,
Matth.
23.37
.
O
Jerusalem
,
how
oft
would
I
have
gathered
thee
,
as
a
hen
gathereth
her
chickens
under
her
wings
?
&c.
No
Bird
(
saith
S.
Augustine
)
expresseth
such
tender
love
to
her
young
ones
as
the
hen
doth
:
[
](A81961-e42900-b)t
t
Aug.
tract
.
15.
in
Joh.
pag.
46.
Videmus
nidificare
passeres
quoslibet
ante
oculos
nostros
;
hirundines
,
ciconias
,
columbas
quotidie
videmus
nidificare
;
quos
nisi
quando
in
nidis
videmus
,
parentes
esse
non
agnoscimus
.
Gallina
verò
sic
infirmatur
in
pullis
suis
,
ut
etiamsi
ipsi
pulli
non
sequantur
,
filios
non
videas
,
matrem
tamen
intelligas
.
Ità
fit
alis
demissis
,
plumis
hispida
,
voce
rauca
,
omnibus
membris
demissa
&
abjecta
,
ut
(
quemadmodum
dixi
)
etsi
filios
non
videas
,
matrem
tamen
intelligas
.
No
fowls
discover
themselves
to
be
mothers
so
much
as
hens
do
.
Others
,
when
we
see
them
in
their
nests
with
their
young
,
we
know
them
to
be
mothers
,
but
no
way
else
:
but
the
hen
discovereth
her self
to
be
so
even
when
her
chickens
do
not
follow
her
:
her
feathers
stand
up
,
her
wings
hang
down
,
she
clocketh
mournfully
and
goeth
feebly
;
so
that
we
may
know
her
to
be
a
mother
,
when
yet
we
cannot
see
her
brood
.
Such
another
speech
he
hath
in
another
place
,
and
concludeth
it
with
these
words
,
[
](A81961-e42950-b)u
u
Idem
in
Psal
.
58
p.
212.
B.C.
Quare
ergò
Dominus
,
nisi
propter
hoc
,
gallina
esse
voluit
,
in
sancta
Scriptura
dicens
,
O
JERUSALEM
,
JERUSALEM
,
QUOTIES
VOLUI
TE
CONGREGARE
UT
GALLINA
,
&c.
Our
Lord
did
therefore
compare
himself
to
a
hen
rather
then
to
any
other
creature
,
because
of
her
singular
expressions
of
love
to
her
young
ones
,
even
when
they
are
out
of
her
sight
.
By
these
things
we
see
how
highly
the
Scriptures
speak
of
Gods
mercy
,
especially
in
its
expressions
to
mankind
,
to
whom
he
hath
born
a
greater
love
,
and
for
whom
he
hath
declared
himself
to
have
done
farre
greater
matters
,
then
for
the
angels
;
the
wisdome
of
God
delighting
it self
in
the
children
of
men
,
before
the
world
was
,
Prov.
8.31
.
and
gratifying
them
in
the
fulnesse
of
time
with
the
assumption
of
their
nature
;
Heb.
2.16
.
and
the
redemption
of
their
souls
with
his
bloud
,
1.
Pet.
1.
&c.
Now
with
such
a
Mercy
cannot
stand
such
a
decree
:
Absolute
Reprobation
being
once
granted
,
we
may
(
me
think
)
more
properly
call
God
a
Father
of
cruelties
then
of
mercies
,
and
of
hatred
rather
then
of
love
:
and
the
devils
names
,
Satan
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
adversary
,
a
destroyer
,
may
be
fitter
for
him
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Saviour
:
which
I
tremble
to
think
.
Doth
mercy
please
him
,
when
he
hath
made
a
decree
which
sheweth
farre
more
severity
toward
poore
men
then
mercy
?
Is
he
slow
to
anger
,
when
he
hath
taken
such
a
small
and
speedy
occasion
to
punish
the
greater
part
of
men
for
ever
,
and
for
one
sinne
once
committed
hath
shut
them
up
under
invincible
sinne
and
damnation
?
Is
his
mercy
abundant
,
doth
it
reach
further
then
justice
,
when
it
is
tuckt
up
so
short
,
limited
to
a
very
few
selected
ones
,
when
a
hundred
for
one
at
least
(
take-in
all
parts
of
the
world
)
are
unavoydably
cast
away
out
of
his
onely
will
and
pleasure
?
Or
doth
his
love
passe
knowledge
,
when
we
see
daily
farre
greater
love
then
this
in
men
and
other
creatures
?
What
father
(
H
)
and
mother
(
that
have
not
onely
cast
off
fatherhood
and
motherhood
,
but
humanity
too
)
would
determine
their
children
to
certain
death
,
nay
to
cruel
torments
worse
then
death
,
for
one
onely
offense
,
and
that
committed
too
not
by
them
in
their
own
persons
,
but
by
some
other
,
and
imputed
onely
to
them
?
But
to
deliver
(
I
)
things
a
little
more
closely
;
Foure
things
(
in
my
conceit
)
being
well
and
distinctly
considered
,
do
make
it
apparent
that
this
decree
is
incompatible
with
Gods
mercy
.
1.
That
Adams
sinne
is
the
sinne
of
mans
nature
onely
,
and
no
mans
personall
transgression
,
but
Adams
:
It
was
neither
committed
nor
consented
to
by
any
of
his
posterity
in
their
own
persons
.
2.
That
it
was
the
sinne
of
our
nature
,
not
by
generation
(
as
I
have
shewed
)
but
by
Gods
own
voluntary
imputation
.
3.
That
God
did
pardon
it
in
Adam
,
(
for
so
it
is
generally
believed
)
who
did
actually
and
freely
commit
it
in
his
own
person
.
4.
That
Christ
came
into
the
world
to
take
away
peccatum
mundi
,
the
sinne
of
the
world
,
Joh.
1.29
.
That
God
either
did
or
might
have
satisfied
his
wronged
justice
in
the
bloud
of
the
Covenant
for
all
mankind
,
and
without
any
impeachment
to
justice
have
opened
a
way
of
salvation
to
all
and
every
man
.
These
considerations
(
I
think
)
being
well
digested
,
will
make
any
man
to
think
,
that
either
there
is
no
decree
of
(
K
)
absolute
Reprobation
,
or
that
God
is
not
mercifull
to
men
at
all
,
much
lesse
more
mercifull
to
them
then
to
other
creatures
,
but
more
sharp
a
great
deal
and
severe
then
he
is
to
-
1.
any
creatures
in
the
world
.
-
2.
the
very
devils
themselves
.
1.
Then
to
any
other
creatures
.
For
they
,
even
the
basest
among
them
,
though
perhaps
they
have
but
a
despicable
being
,
yet
they
have
such
being
as
is
farre
better
then
no
being
at
all
:
whereas
men
are
determined
by
his
omnipotent
decree
to
such
a
wofull
being
as
is
a
thousand
times
worse
then
no
being
at
all
.
What
man
would
have
accepted
of
life
,
when
first
he
entred
upon
possession
of
it
,
if
he
had
known
upon
what
lamentable
conditions
it
was
to
be
tendred
?
Or
(
did
men
firmly
believe
this
doctrine
)
they
would
at
a
venture
with
Job
curse
their
birth-day
,
be
released
willingly
from
the
right
of
creatures
,
and
desire
their
immortall
souls
might
vanish
into
nothing
.
Malunt
exstingui
penitus
quàm
ad
supplicia
reparari
,
as
Minutius
Felix
speaketh
in
another
case
.
Minut.
Felix
,
pag.
113.
And
parents
out
of
mere
compassion
to
their
children
would
wish
that
they
might
be
born
to
ads
and
serpents
rather
then
men
,
creatures
whose
beings
at
last
shall
be
resolved
into
nothing
,
rather
then
immortall
spirits
.
2.
To
the
very
(
L
)
devils
also
(
supposing
this
decree
)
is
God
more
mercifull
then
to
men
;
and
yet
the
devils
are
set
forth
in
Scripture
for
the
greatest
spectacles
of
Gods
irefull
severity
.
In
one
thing
this
decree
maketh
most
men
and
devil●
equall
;
Vtrisque
desperata
salus
,
they
are
both
sure
to
be
damned
:
but
in
three
things
men
are
in
a
far
worse
conditio●
by
it
.
I.
In
their
(
M
)
appointment
to
to
hell
,
not
for
their
own
proper
,
personall
sinnes
,
for
which
onely
the
devils
are
damned
but
for
the
sinne
of
another
man
that
lived
and
sinned
long
before
they
were
born
.
II.
In
their
(
N
)
unavoidable
destination
to
endlesse
misery
,
under
a
colour
of
the
contrary
.
The
devils
,
as
they
are
decreed
to
damnation
,
so
they
know
it
,
they
expect
it
,
they
look
for
no
other
:
but
men
,
who
are
appointed
to
wrath
,
are
yet
fe●
up
with
hopes
of
salvation
,
and
made
to
believe
that
th●
whole
businesse
is
put
into
their
hands
;
so
as
if
they
perish
,
it
i●
not
defectu
misericordiae
,
because
God
will
have
no
mercie
o●
them
,
but
defectu
voluntatis
propriae
,
because
they
will
not
b●
saved
:
when
yet
indeed
there
is
no
such
matter
.
Now
if
it
be
worse
to
be
deluded
in
misery
then
simply
to
be
miserable
,
the●
is
the
condition
of
men
in
this
respect
(
by
this
decree
)
much
worse
then
the
state
of
devils
.
III.
In
their
(
O
)
obligation
to
believe
,
and
the
aggravation
of
their
punishment
by
not
believing
.
The
devils
,
becaus●
they
must
be
damned
,
are
not
commanded
to
believe
in
Christ
nor
is
their
punishment
heightened
by
their
not
believing
:
bu●
miserable
men
,
who
by
this
decree
have
no
more
liberty
t●
escape
hell
then
the
devils
,
must
yet
be
ti●d
to
believe
in
Christ
and
have
their
torments
increased
if
they
believe
not
.
These
things
being
so
,
(
I
think
)
I
may
conclude
with
the
words
(
P
)
of
Prosper
;
[
](A81961-e43390-b)x
x
Sent.
super
8.
c.
Gall.
Qui
dicit
quòd
non
omnes
homines
velit
Deus
salvos
fieri
,
sed
certum
numerum
praedestinatorum
,
duriùs
loquitur
quàm
loquēdum
est
de
altitudine
inscrutabilis
gratiae
Dei
.
He
which
saith
that
God
would
not
have
all
men
to
be
saved
,
but
a
certain
set
number
of
predestinate
persons
onely
,
he
speaketh
more
harshly
then
he
should
of
the
height
of
Gods
unsearchable
grace
.
Nay
,
he
speaketh
that
which
cannot
stand
with
his
infinite
grace
and
mercy
,
especially
to
the
sonnes
of
men
.
Nor
doth
that
give
me
satisfaction
which
is
usually
answered
,
namely
,
that
God
by
this
absolute
decree
doth
fully
manifest
(
Q
)
his
justice
and
his
mercy
too
,
his
justice
toward
Reprobates
,
his
mercy
toward
the
Elect
;
and
that
it
is
necessary
his
decrees
should
so
be
ordered
as
that
both
these
may
be
clearly
declared
by
them
.
For
,
1.
Gods
mercy
is
revealed
to
be
rich
mercy
abundant
,
long-suffering
,
surmounting
justice
,
and
beyond
understanding
.
Now
such
a
mercy
set
forth
with
such
titles
,
clothed
with
such
properties
,
is
no
wayes
manifested
by
this
decree
.
2.
Neither
is
Gods
pure
and
spotlesse
Justice
set
forth
by
it
,
as
I
now
come
to
shew
:
This
being
my
third
argument
drawn
from
Gods
Attributes
against
absolute
Reprobation
.
Whether
absolute
Reprobation
oppose
Gods
Mercie
.
WHat
the
Authour
discourseth
in
generall
concerning
Gods
Mercie
considered
absolutely
,
comparatively
,
in
its
naturalnesse
,
in
the
amplitude
of
its
object
,
&c.
is
to
no
great
purpose
,
unlesse
upon
such
antecedents
this
conclusion
will
certainly
follow
,
Therefore
Predestination
and
Reprobation
cannot
be
absolute
acts
of
Gods
free-will
,
but
must
needs
proceed
according
to
his
prevision
of
mens
future
acts
and
deservings
.
The
weaknesse
of
these
consequents
shall
in
particular
be
shewed
hereafter
,
when
I
have
first
set
down
some
generall
considerations
concerning
the
Mercie
or
Justice
or
other
virtues
in
Scripture
ascribed
unto
God
.
Vide
Ruiz
.
De
vol.
disp.
3.
§.
3.
Et
disp.
35.
§.
1.
And
first
we
must
know
,
That
though
the
names
of
habituall
virtues
be
attributed
unto
God
,
yet
it
is
impossible
that
any
such
habits
should
truly
and
really
belong
unto
the
Divine
will
;
Quoniam
habitus
non
dantur
,
nisi
tanquam
supplementa
potentiarum
earum
quae
intra
ordinem
potentiae
non
sunt
perfectae
.
Unlesse
therefore
we
hold
Gods
power
of
willing
in
it self
to
be
imperfect
and
to
want
supervenient
rectifying
habits
,
we
must
not
avouch
with
this
Authour
tha●
Justice
,
Mercie
,
Holinesse
,
&c.
are
in
Gods
will
the
same
in
nature
which
these
virtues
are
in
men
,
and
onely
differing
in
degree
.
Secondly
,
though
in
God
there
be
a
permanent
inclination
or
naturall
disposition
to
produce
those
outward
effects
which
in
us
proceed
from
habituall
virtues
,
as
To
endow
his
creatures
with
many
good
things
,
which
we
term
Bountie
or
Liberalitie
;
To
help
them
out
of
their
miseries
,
which
we
term
Mercie
;
To
punish
them
according
to
their
misdeserts
,
which
we
call
Justice
,
and
the
like
:
yet
God
should
not
have
been
covetous
or
niggardly
,
had
he
never
diffused
drop
of
his
bountie
to
any
creature
,
but
kept
and
enjoyed
his
goodnesse
within
himself
,
as
he
did
before
the
creation
:
He
should
not
have
been
cruel
or
unjust
,
had
he
freed
no
man
out
of
that
miserie
whereinto
all
mankind
was
fallen
:
neither
should
he
have
wanted
any
virtue
,
or
done
contrary
to
justice
,
had
he
freed
all
men
out
of
their
miserie
,
and
brought
them
to
eternall
felicitie
.
The
outward
temporall
acts
therefore
of
Divine
Justice
or
Mercie
may
be
terminated
or
not
terminated
unto
any
man
according
to
the
absolute
free-will
of
the
most
wise
God
,
and
that
without
opposing
any
attribute
of
his
.
To
this
purpose
Carthusianus
,
[
](A81961-e43590-b)a
a
In
4m
m
,
dist.
46.
Vide
Aquin.
part
.
1.
q.
2.
Cùm
Deus
sit
bonorum
omnium
dominator
,
&
in
ipsum
peccat
qui
peccat
,
ipse
potest
plus
conferre
de
bonis
quàm
sit
alicui
debitum
,
&
minus
inferre
de
malis
,
seu
totam
poenam
relaxare
,
nec
in
hoc
contra
sed
praeter
institutum
facere
.
Vide
Halens
.
part
.
1.
quaest.
39.
art.
4.
&
5.
Thirdly
,
it
is
to
be
observed
,
That
howsoever
mercie
and
justice
are
by
us
considered
as
distinct
virtues
or
operations
in
God
,
yet
his
remunerative
justice
should
never
find
a
fit
object
,
had
he
not
by
some
benefit
of
free
mercie
and
grace
himself
fitted
it
thereunto
:
And
this
is
the
benefit
which
we
call
absolute
Election
or
Predestination
.
Neither
should
his
vindicative
justice
find
any
objects
fitted
for
it
to
passe
upon
,
had
he
been
pleased
to
grant
the
said
free
benefit
to
all
men
:
And
therefore
we
term
the
negation
of
this
benefit
or
free
favour
,
absolute
Non-election
,
Preterition
,
or
(
in
a
more
harsh
word
)
negative
Reprobation
.
The
foreseen
faith
and
perseverance
of
Peter
had
not
made
him
an
object
fit
by
way
of
remuneration
to
be
invested
with
eternall
life
,
had
not
a
former
absolute
and
free
act
of
Gods
mercie
fitted
him
with
the
gifts
of
faith
,
holinesse
and
perseverance
.
Aquinas
hath
well
set
down
and
demonstratively
proved
this
theoreme
,
Opus
Divinae
justitiae
semper
praesupponit
opus
misericordiae
,
&
in
eo
fundatur
.
There
is
the
theoreme
it self
:
now
for
the
demonstration
.
[
](A81961-e43710-b)b
b
Part.
1a.
q.
22.
art.
.
4.
Creaturae
non
debetur
aliquid
nisi
propter
aliquid
in
eo
praexsistens
vel
praeconsideratum
.
Et
rursus
,
si
illud
creaturae
debetur
,
hoc
erit
propter
aliquid
prius
.
Et
cùm
non
sit
procedere
in
infinitum
,
oportet
de
venire
ad
aliquid
quod
ex
sola
bonitate
Divinae
voluntatis
dependeat
,
quae
est
ultimus
finis
.
Let
all
the
Remonstrants
lay
their
heads
together
,
and
tell
us
what
is
primum
indebitum
which
dependeth
upon
the
will
of
God
alone
,
but
the
grace
of
absolute
Election
or
Predestination
,
for
which
we
plead
.
Again
,
Judas
his
finall
damnation
had
not
been
fore-appointed
,
had
not
his
finall
impenitencie
been
preconsidered
.
His
finall
impenitencie
had
not
been
foreseen
,
had
that
primum
indebitum
which
dependeth
onely
upon
Gods
absolute
will
and
free
mercie
been
bestowed
upon
him
as
it
was
upon
Peter
.
[
](A81961-e43790-b)c
c
Aquin.
qu.
23.
art.
4.
Nam
voluntas
Dei
quâ
vult
bonum
alicui
diligendo
,
est
causa
quòd
illud
bonum
ab
eo
prae
aliis
habeatur
.
And
without
all
prejudice
to
his
justice
he
might
out
of
his
absolute
will
thus
have
elected
Judas
,
and
by
the
grace
of
election
have
freed
him
both
from
finall
impenitencie
and
eternall
miserie
.
And
therefore
Carthusianus
truly
saith
,
[
](A81961-e43830-b)d
d
In
4m
m
,
qu.
1a.
dist.
46.
Causa
naturae
&
proprietatum
ejus
est
Divina
voluntas
:
ideo
totus
ordo
justitiae
originaliter
ad
Divinam
voluntatem
reducitur
.
And
again
,
[
](A81961-e43900-b)e
e
In
1m
m
Sent.
dist.
41.
Dico
quòd
Deus
ordinavit
A
ad
effectum
praedestinationis
,
&
non
B
,
&c.
Quamvìs
si
voluisset
,
ità
potuisset
misericordiam
manifestare
in
B
,
ipsum
praedestinando
,
sicut
in
A.
All
this
tendeth
to
shew
that
the
preparing
and
giving
of
that
which
we
call
primum
indebitum
beneficium
in
ordine
ad
infallibilem
vitae
aeternae
consecutionem
,
is
an
act
of
Gods
absolute
will
and
love
or
free
mercie
,
and
yet
not
contrary
to
his
justice
:
and
on
the
other
side
,
the
not-preparing
and
not-giving
of
the
same
benefit
is
also
a
decree
or
act
of
his
absolute
will
,
and
yet
no
act
of
crueltie
,
or
contrary
act
either
to
the
nature
of
the
Divine
mercie
or
justice
.
But
let
us
see
how
he
will
prove
that
absolute
Reprobation
cannot
stand
with
the
mercie
of
God
.
His
premises
are
these
:
God
is
so
mercifull
,
that
mercie
is
a
part
of
his
title
.
Gods
mercie
absolutely
is
set
forth
in
high
and
stately
terms
,
RICH
,
GREAT
,
&c.
Gods
Love
and
Mercie
is
his
naturall
work
,
his
Justice
a
strange
work
:
He
is
more
frequent
in
the
exercise
of
his
Mercie
then
Justice
:
He
extendeth
it
to
more
objects
,
upon
lesse
occasions
,
&c.
All
this
granted
will
not
inferre
this
conclusion
,
Therefore
Election
and
Non-election
(
or
negative
Reprobation
)
depend
not
upon
Gods
absolute
will
,
but
upon
the
different
foreseen
will
and
acts
of
men
.
What
a
vain
labour
is
it
to
amplifie
and
exaggerate
premises
which
are
of
no
force
to
induce
the
conclusion
intended
,
nay
which
for
the
most
part
are
rather
of
force
to
overthrow
it
?
Let
us
weigh
the
particulars
.
God
is
mercifull
.
True
:
but
the
dispensation
of
his
mercie
is
different
,
to
some
more
,
to
some
lesse
,
according
to
the
absolute
purpose
and
counsel
of
his
own
will
.
This
absolute
Non-election
is
not
a
deniall
of
all
mercie
,
much
lesse
an
act
of
unmercifulnesse
or
crueltie
.
It
is
onely
a
purpose
of
not
bestowing
upon
some
persons
that
choice
mercie
and
effectuall
grace
which
would
infallibly
bring
them
unto
glorie
,
and
a
permission
of
them
by
their
own
free-will
to
abuse
those
means
of
salvation
which
are
afforded
them
.
And
hereupon
followeth
Gods
absolute
prescience
of
their
finall
impenitencie
,
and
his
fore-appointment
of
them
to
their
just
punishment
.
The
Master
of
the
Sentences
speaketh
fitly
to
this
purpose
;
[
](A81961-e44120-b)f
f
Lib.
1.
dist.
40.
lit
.
D.
Reprobatio
Dei
quâ
ab
aeterno
non-eligendo
quosdam
reprobavit
secundùm
duo
consideratur
:
quorum
alterum
praescit
,
&
non
praeparat
,
id
est
,
iniquitatem
;
alterum
praescit
&
praeparat
,
scil.
aeternam
poenam
.
I
would
know
what
can
be
found
in
this
negative
Reprobation
,
quâ
Deus
non-eligendo
quosdam
reprobat
,
which
proveth
him
unmercifull
.
Not
the
negation
summi
&
indebiti
beneficii
;
for
that
is
an
act
of
absolute
libertie
,
not
of
crueltie
and
injurie
:
not
the
foreseeing
of
their
future
iniquitie
;
for
that
is
an
act
of
the
understanding
,
not
of
the
Divine
will
:
nor
the
resolution
to
punish
them
;
for
that
being
with
respect
unto
their
sinnes
is
just
,
not
cruel
.
God
is
Mercie
in
the
abstract
,
a
Father
of
Mercies
:
His
nature
and
propertie
is
alwayes
to
have
mercie
and
to
forgive
.
These
and
such
like
places
prove
two
things
:
First
,
that
acts
of
mercie
flow
unto
us
many
times
from
Gods
naturall
bountie
,
unpromised
,
undeserved
,
undesired
on
our
parts
.
But
we
answer
,
that
this
prime
mercie
,
which
is
not
promised
upon
condition
to
any
particular
person
,
is
at
Gods
own
absolute
will
for
the
bestowing
or
withholding
:
and
this
we
retort
against
the
Remonstrants
.
For
the
mercie
which
sheweth
it self
in
Election
being
of
this
kind
,
it
is
an
errour
to
make
either
the
bestowing
or
not-bestowing
it
to
depend
upon
conditions
foreseen
or
not
foreseen
in
men
.
Secondly
,
the
Scriptures
above
alledged
prove
that
God
extendeth
his
mercie
at
all
times
and
to
all
persons
indifferently
according
to
the
tenour
of
the
promise
:
that
is
,
He
never
faileth
to
forgive
the
penitent
sinner
,
to
bestow
the
crown
of
eternall
life
upon
the
faithfull
and
constant
believers
.
If
he
could
have
alledged
any
Scripture
which
had
avouched
that
it
is
Gods
nature
and
propertie
to
give
repentance
,
faith
,
perseverance
to
all
men
,
he
had
quite
overthrown
absolute
Election
and
Non-election
:
But
since
God
,
who
could
have
prepared
and
bestowed
the
gift
of
faith
and
perseverance
as
well
upon
this
man
as
upon
that
,
and
who
according
to
his
ordination
and
promise
hath
bound
himself
to
forgive
and
to
save
this
man
if
he
repent
,
if
he
believe
,
if
he
persevere
,
as
well
as
that
,
and
yet
neither
decreed
to
give
nor
giveth
to
this
as
to
that
,
surely
he
hath
elected
some
,
and
not-elected
others
,
out
of
his
own
absolute
will
and
pleasure
.
Gods
mercy
is
set
out
in
high
and
stately
titles
,
RICH
,
GREAT
,
ABUNDANT
,
WITHOUT
DIMENSIONS
,
&c.
Most
of
these
places
speak
of
that
rich
and
speciall
Mercy
which
God
hath
extended
to
some
in
their
effectuall
vocation
,
justification
,
sanctification
,
and
which
he
will
most
certainly
extend
towards
them
in
their
glorification
;
as
will
appear
to
any
man
that
shall
particularly
weigh
them
.
From
these
places
if
I
should
reason
thus
,
God
hath
shewed
GREAT
,
RICH
,
ABUNDANT
mercy
unto
some
,
in
choosing
them
before
the
foundations
of
the
world
were
laid
,
in
effectually
calling
them
,
even
when
they
were
dead
in
sinne
,
in
freely
justifying
them
,
in
mercifully
glorifying
them
;
and
he
hath
not
done
thus
for
many
others
:
Therefore
Election
and
Non-election
depend
upon
the
absolute
will
of
God
,
and
not
upon
the
foreseen
acts
of
men
,
this
were
a
good
conclusion
:
But
to
conclude
,
Therefore
there
is
no
decree
of
absolute
Election
and
Non-election
,
it
is
not
onely
inconsequent
,
but
contrary
to
the
premises
.
And
yet
further
,
if
such
places
of
Scripture
should
be
applied
to
that
rich
mercy
which
God
is
ready
to
extend
to
every
man
who
performeth
the
conditions
of
repenting
,
believing
,
persevering
,
they
make
nothing
against
the
decrees
of
absolute
Election
and
Preterition
,
unlesse
he
can
shew
that
God
hath
prepared
the
same
riches
of
his
mercy
to
make
all
men
fulfill
the
conditions
.
For
if
this
preparation
be
made
for
some
and
not
for
others
,
and
that
according
to
Gods
absolute
will
,
and
not
according
to
the
foreseen
differences
of
good
and
bad
wills
in
men
;
this
rich
mercy
of
God
which
this
Authour
hath
mentioned
for
the
confuting
of
absolute
Election
and
Non-election
is
rather
a
confirming
thereof
.
Mercy
is
more
naturall
and
pleasing
unto
God
:
vindicative
Justice
is
a
strange
work
.
He
doth
not
willingly
afflict
,
&c.
That
is
said
to
be
naturall
and
pleasing
unto
God
,
which
cometh
originally
from
himself
,
&
is
not
an
act
depending
upon
the
misdeserts
of
the
creature
.
But
this
naturalnesse
of
Gods
mercy
and
bounty
doth
not
shew
it self
in
the
outward
effects
thereof
,
as
naturall
agents
do
,
who
work
according
to
the
uttermost
of
their
power
,
and
as
farre
as
the
sphere
of
their
activitie
can
reach
.
Let
bountie
and
mercy
therefore
be
never
so
naturall
to
God
,
it
forceth
him
not
in
the
same
measure
and
manner
to
extend
the
effects
of
his
mercy
unto
all
,
but
he
alwayes
guideth
the
dispensation
thereof
according
to
the
absolute
and
free
decrees
of
his
own
will
:
So
that
the
naturalnesse
of
his
mercy
hindereth
not
the
limiting
of
that
speciall
mercy
which
floweth
from
Election
unto
such
singular
persons
as
himself
intendeth
it
unto
;
neither
doth
it
forbid
him
to
withhold
the
same
from
such
singular
persons
as
he
hath
decreed
to
passe-by
in
the
dispensation
thereof
.
And
this
absolute
libertie
and
supreme
dominion
which
God
hath
in
the
preparing
or
not-preparing
of
effectuall
grace
,
wherein
the
absolute
decrees
of
Election
&
Non-election
do
shew
themselves
,
is
a
thing
as
naturall
and
as
pleasing
unto
God
as
his
Mercy
.
As
for
vindicative
Justice
,
it
may
be
called
a
strange
work
,
because
it
is
opus
occasionatum
by
mans
transgression
.
But
as
Predestination
is
no
act
of
remunerative
Justice
,
no
more
is
negative
Reprobation
or
Non-election
of
vindicative
Justice
:
but
they
are
both
acts
of
Gods
absolute
dominion
and
free
libertie
,
in
giving
or
withholding
his
own
according
to
his
own
will
and
pleasure
.
God
is
more
frequent
and
forward
in
the
exercise
of
his
Mercy
and
Bounty
then
of
his
Anger
and
vindicative
Justice
.
A
strange
argument
,
grounded
upon
a
manifest
errour
,
namely
,
That
the
absolute
decree
of
Non-election
is
the
exercise
of
Gods
anger
and
vindicative
justice
upon
persons
not-elected
.
There
were
Angels
elected
and
not-elected
according
to
Gods
decree
,
before
the
world
or
Angels
were
made
:
but
there
was
no
exercise
of
anger
or
vindicative
justice
upon
them
till
after
they
had
rebelled
.
Non-election
is
an
absolute
decree
of
withholding
an
undue
favour
,
but
it
is
no
absolute
decree
of
inflicting
any
undeserved
punishment
.
Neither
doth
it
follow
from
the
absolute
decree
of
Non-election
,
that
God
is
lesse
frequent
in
the
acts
of
Mercy
then
of
Anger
.
For
though
he
have
not
exercised
this
speciall
act
of
Mercy
,
yet
he
exerciseth
daily
innumerable
acts
of
Mercy
towards
the
Non-elect
beyond
all
desert
of
theirs
.
In
the
amplitude
of
objects
to
whom
it
is
extended
Mercy
surmounteth
Justice
.
God
visiteth
the
third
and
fourth
generation
;
sheweth
mercy
to
thousands
.
His
mercy
reacheth
as
much
further
,
&c.
Shewing
of
mercy
to
those
which
love
God
,
and
punishing
those
which
hate
him
,
are
the
exercising
of
Gods
remunerative
and
vindicative
Justice
according
to
his
own
ordination
:
But
the
preparing
of
that
speciall
grace
for
some
men
which
being
given
them
causeth
them
to
love
God
&
constantly
to
walk
with
God
;
and
the
not-preparing
the
same
for
others
is
the
act
or
decree
of
Election
and
Non-election
.
Now
what
a
loose
and
wild
manner
of
reasoning
is
this
?
Remunerative
Justice
reacheth
further
then
vindicative
;
therefore
there
is
no
absolute
decree
of
Non-election
.
Justice
in
the
number
of
objects
cometh
short
of
Mercy
;
therefore
there
is
no
absolute
decree
of
Non-election
?
Justice
must
needs
come
short
of
mercy
,
because
(
though
not
the
speciall
mercy
of
Election
,
yet
)
mercy
,
yea
manifold
mercies
are
bestowed
upon
every
singular
man
in
the
world
.
So
that
the
Elected
by
speciall
grace
being
freed
from
becoming
objects
of
Gods
vindicative
Justice
,
and
both
Elected
and
Non-elected
being
objects
of
his
Mercy
in
divers
measures
and
after
divers
manners
,
we
may
grant
a
larger
extent
of
Mercy
then
of
vindicative
Justice
,
and
yet
without
all
prejudice
to
absolute
Election
and
Not-election
.
For
as
long
as
God
dealeth
unjustly
or
cruelly
with
no
man
,
his
dealing
more
mercifully
with
Peter
in
preparing
effectuall
grace
for
him
by
the
decree
of
Predestination
,
and
lesse
mercifully
with
Judas
in
not
preparing
for
him
such
grace
by
an
opposite
decree
of
Preterition
,
is
no
deniall
of
the
generalitie
of
his
mercy
,
but
an
affirmation
of
more
mercy
to
one
then
to
another
.
Carth.
in
4.
dist.
46.
qu.
1.
ᵍ
Misericordia
respicit
absolutè
Divinum
effectum
,
non
concernendo
aliquam
aequalitatem
in
ipso
.
Vnde
secundùm
majorem
vel
minorem
misericordiae
effectum
dicitur
misericordiùs
cum
uno
quàm
cum
alio
agere
.
And
yet
he
deals
unmercifully
with
no
man
.
In
the
occasions
that
move
God
to
exercise
Mercy
or
Justice
,
Mercy
hath
the
preeminence
.
It
is
a
greater
matter
that
moveth
God
to
punish
,
a
smaller
,
&c.
All
this
is
quite
beside
the
question
,
unlesse
it
be
first
proved
that
Preterition
,
Non-election
or
Non-predestination
are
acts
of
vindicative
Justice
.
This
hath
formerly
been
denied
,
and
as
yet
was
never
proved
;
and
therefore
whatsoever
is
here
discoursed
of
Gods
deferring
punishments
,
of
small
occasions
which
he
taketh
to
hold
his
hand
,
and
the
like
,
are
impertinent
.
Gods
mercy
or
love
is
compared
with
the
affection
of
a
Father
,
nay
,
of
a
tender
Mother
,
and
with
the
most
affectionate
females
,
as
with
the
Hen
,
&c.
Now
with
such
a
Mercy
cannot
stand
a
decree
of
absolute
Reprobation
.
This
Authour
(
by
his
continuall
manner
of
speech
)
seemeth
to
attribute
unto
God
such
a
naturall
affection
towards
men
as
is
found
in
Fathers
,
Mothers
,
in
Birds
and
brute
Beasts
towards
their
young
.
But
we
must
know
first
,
that
[
](A81961-e44740-b)h
h
Halens
.
p●rt
.
1.
q.
29
memb.
1.
Misericordia
ponitur
in
Deo
,
non
secundùm
affectum
,
sed
secundùm
effectum
.
Secondly
,
as
where
love
or
pitie
is
found
secundùm
passionis
affectum
,
there
it
doth
the
uttermost
it
well
can
in
relieving
the
persons
pitied
or
loved
;
so
where
it
is
onely
secundùm
relevationis
effectum
,
there
it
worketh
more
or
lesse
according
to
the
free
determination
of
the
agent
.
Thirdly
,
the
naturall
affection
of
love
or
pitie
towards
their
young
ones
doth
not
in
brute
beasts
so
equally
determine
their
affection
,
but
they
inwardly
may
bear
and
outwardly
may
shew
more
affection
and
more
effects
of
their
affection
to
one
then
to
another
.
And
in
men
the
naturall
affection
of
love
doth
not
so
determine
Fathers
or
Mothers
,
but
it
leaveth
Jacob
free
to
love
Joseph
more
then
his
brethren
,
and
to
give
unto
him
more
effects
of
his
love
then
unto
the
rest
:
It
leaveth
Rebecca
free
to
love
Jacob
more
then
Esau
,
and
to
do
more
for
him
then
for
Esau
.
If
the
naturall
affection
in
Beasts
towards
their
young
ones
excludeth
not
all
difference
of
more
and
lesse
in
their
love
;
if
the
naturall
love
of
Parents
to
their
children
be
no
hindrance
but
they
may
shew
more
effects
of
this
love
to
one
,
and
lesse
to
another
;
then
God
,
in
whom
Love
or
Mercy
are
effections
and
not
affections
,
may
freely
both
in
naturall
and
supernaturall
things
do
more
for
some
,
and
lesse
for
others
.
The
decree
therefore
of
Non-election
or
negative
Reprobation
,
being
not
a
decree
which
denieth
all
effects
of
Love
or
Pitie
to
the
Non-elect
,
but
a
decree
onely
denying
them
that
high
and
choice
effect
of
infallible
direction
unto
eternall
life
,
this
decree
may
well
stand
with
the
Mercy
and
Love
of
God
.
For
those
inferences
therefore
,
that
if
absolute
Reprobation
be
granted
,
God
may
mor●
properly
be
called
a
Father
of
crueltie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
marvel
how
he
trembled
to
think
of
them
,
an●
never
trembled
to
utter
them
.
That
wherein
he
perpetually
is
mistaken
,
is
the
makin●
of
Non-election
or
negative
Reprobation
〈◊〉
vindicative
act
,
the
confounding
it
with
th●
judiciall
sentence
of
Damnation
,
the
conceiving
it
to
work
in
the
Non-elect
an
invincible
necessitie
of
committing
sinne
,
with
suc●
other
monstrous
fansies
which
he
taketh
fo●
principles
needing
no
proof
;
whereas
the●
are
such
grosse
errours
as
need
no
confutátion
.
Non-election
taketh
not
up
Gods
Mercy
so
short
,
but
every
man
in
the
world
hat●
a
share
in
it
,
though
not
an
equall
share
.
An●
if
Gods
Mercy
&
Love
must
be
understoo●
secundùm
effectum
and
not
secundùm
affectum
let
him
find
out
any
man
or
any
creature
i●
the
world
which
hath
conferred
so
man●
and
so
great
effects
of
mercy
and
love
upo●
his
young
ones
as
God
did
upon
Cain
,
Judas
,
or
any
other
reprobate
,
and
then
let
hi●
advance
their
love
above
the
love
of
God
.
An
Answer
to
his
objections
taken
from
imputation
of
originall
sinne
.
WHat
Father
or
Mother
would
determine
their
children
to
certain
death
,
Object
.
for
one
onely
offense
,
and
that
committed
too
not
by
themselves
in
their
own
persons
,
but
by
some
other
,
and
imputed
onely
unto
them
?
Three
things
are
here
presupposed
:
First
,
Answ.
that
God
in
his
decree
of
Reprobation
dealeth
with
the
greater
part
of
men
after
such
a
cruel
manner
as
is
described
.
Secondly
,
that
he
doth
this
for
no
personall
offense
committed
by
themselves
.
Thirdly
,
that
he
doth
it
for
a
sinne
or
offense
imputed
onely
unto
them
.
Grant
him
all
this
,
and
then
he
conceiveth
absolute
Reprobation
cannot
stand
with
the
mercy
of
God
.
But
all
his
three
presupposals
are
false
.
The
decree
of
negative
Reprobation
is
no
determination
of
any
man
to
cruel
torments
worse
then
death
,
but
an
absolute
determination
immanent
in
the
Divine
will
of
not-bestowing
upon
some
angels
and
men
that
speciall
effectuall
grace
which
would
certainly
bring
them
to
the
incomprehensible
joyes
of
eternall
life
.
And
the
judiciall
decree
of
Damnation
unto
eternall
torments
is
a
distinct
decree
from
this
of
negative
Reprobation
,
and
dependeth
respectively
upon
the
guilt
of
the
partie
preconsidered
,
who
for
it
is
justly
to
be
punished
,
as
hath
already
been
shewn
.
Again
,
whereas
he
supposeth
that
Adams
sinne
cannot
be
truly
accounted
a
personall
offense
in
his
posteritie
,
both
the
Scripture
and
the
common
consent
of
Divines
run
against
him
.
For
though
it
be
not
personall
in
the
same
sense
wherein
actuall
sinnes
done
by
men
having
the
use
of
reason
and
free-will
are
said
to
be
their
personall
actions
,
yet
it
is
in
another
sense
voluntary
and
personall
,
because
it
was
so
done
that
every
singular
person
of
mankind
is
involved
in
that
very
voluntary
sinne
and
in
the
guilt
of
punishment
or
death
due
thereunto
.
So
saith
the
Apostle
,
Rom.
5.
Sinne
and
death
entred
into
the
world
by
one
.
but
how
?
In
quantum
in
eo
omnes
peccaverunt
.
And
again
,
By
one
mans
disobedience
many
were
made
sinners
.
Halensis
to
this
purpose
saith
,
[
](A81961-e45060-b)i
i
Part.
2.
qu.
105.
memb.
1.
pag.
296.
Secundùm
Augustinum
concedimus
quòd
non
punitur
parvulus
pro
culpa
patris
,
sed
pro
culpa
sua
,
propriè
loquendo
.
Non
enim
dicit
Apostolus
quòd
solùm
Adam
peccavit
,
sed
dicit
quòd
omnes
peccaverunt
in
Adam
.
Erat
enim
in
Adam
non
solùm
voluntas
unius
singularis
personae
,
sed
voluntas
universalis
naturae
.
Adamo
cadente
à
justitia
originali
,
cecidit
etiam
quaelibet
voluntas
posterorum
.
Caret
enim
voluntas
cujuslibet
illâ
rectitudine
quam
habuisset
si
Adam
stetisset
.
Aquinas
and
Cajetane
hold
Adams
sinne
to
be
voluntary
unto
all
his
posteritie
,
[
](A81961-e45120-b)k
k
1
2
2ae
qu.
81.
art.
10.
in
quantum
sunt
membra
Adami
.
Bellarmine
,
[
](A81961-e45180-b)l
l
De
amiss
.
grat
.
l.
5.
c.
18.
Peccavimus
alienâ
voluntate
,
id
est
,
Adami
:
quae
tamen
voluntas
nisi
fuisset
aliquo
modo
totius
naturae
,
ac
per
hoc
etiam
nostra
,
nullo
modo
verè
peccavisse
diceremur
.
Last
of
all
,
Malderus
(
as
professed
an
enemy
to
the
Synod
of
Dort
as
this
Authour
)
dareth
not
deny
Adams
first
actuall
transgression
to
be
voluntary
in
regard
of
every
singular
person
propagated
from
him
.
[
](A81961-e45220-b)m
m
In
1m
m
2
a
qu.
81.
art.
1.
pag.
260.
Patet
voluntarium
voluntate
primi
parentis
sufficere
ad
veri
nominis
peccatum
in
parvulo
.
Est
enim
illa
voluntas
Adae
quodammodo
voluntas
parvuli
ex
Dei
decreto
.
Last
of
all
,
whereas
he
taketh
it
for
granted
,
that
Adams
sinne
is
onely
imputed
unto
his
children
,
and
so
they
are
determined
to
death
and
eternall
torments
for
a
sinne
onely
imputed
,
he
is
contrary
to
the
judgement
of
the
Catholick
church
.
For
it
is
generally
held
against
the
Pelagians
,
That
as
Adams
sinne
was
the
sinne
of
every
person
that
was
a
member
of
him
,
so
likewise
Adams
crookednesse
of
will
was
not
barely
imputed
but
actually
propagated
to
every
singular
person
derived
from
his
loyns
.
But
this
Authour
promiseth
to
come
more
closely
to
the
point
:
let
us
follow
him
as
closely
.
The
reasons
which
he
is
now
to
presse
,
are
in
effect
the
same
which
have
before
been
urged
and
answered
,
and
therefore
a
shorter
answer
will
serve
.
Adams
sinne
is
the
sinne
of
mans
nature
Object
.
1
onely
,
and
no
mans
personall
transgression
but
Adams
:
It
was
neither
committed
nor
consented
to
by
any
of
his
posteritie
in
their
own
persons
.
Answer
.
Adams
first
sinne
committed
in
the
state
of
innocency
,
wherein
by
Gods
appointment
gessit
personam
generis
humani
,
was
every
mans
personall
sinne
,
and
was
consented
unto
by
every
mans
will
;
because
in
Adam
there
was
not
onely
the
will
of
one
singular
man
,
but
the
universall
will
of
all
mankind
and
of
every
singular
person
,
as
before
hath
been
declared
.
And
I
would
fain
know
,
if
Adams
first
transgression
was
his
onely
and
no
mans
else
,
how
every
singular
person
is
by
God
himself
for
that
very
transgression
esteemed
liable
unto
death
.
Durandus
answereth
the
doubt
:
Though
it
were
not
[
](A81961-e45440-b)n
n
Lib.
2.
dist.
30.
qu.
2.
voluntary
actu
personali
infantium
(
who
were
not
yet
in
rerum
natura
)
yet
it
was
voluntary
voluntate
primi
hominis
,
quae
fuit
interpretativè
voluntas
omnium
.
And
if
God
himself
and
the
catholick
Church
interpret
this
will
of
Adam
in
disobeying
Gods
commandment
to
be
so
farre
forth
our
personall
sinne
,
that
every
singular
person
standeth
culpable
of
it
,
and
liable
unto
punishment
for
it
,
we
must
not
give
credit
either
to
the
old
Pelagians
or
new
Remonstrants
,
when
they
tell
us
that
such
a
decree
cannot
stand
with
Gods
mercy
.
That
it
was
the
sinne
of
our
nature
,
not
by
Object
.
2
generation
,
but
by
Gods
own
voluntary
imputation
.
Originall
sinne
sometimes
noteth
that
Answer
.
voluntary
and
free
transgression
of
the
Divine
commandment
whereby
Adams
personall
disobedience
made
every
singular
person
a
sinner
in
the
sight
of
God
,
as
before
hath
been
said
.
Vide
Bellarm.
De
Amiss
.
grat
.
5.
17.
Sometimes
again
it
noteth
that
corruption
or
pravity
of
the
will
and
of
the
whole
soul
which
remained
in
Adam
after
his
rebellion
,
and
which
by
him
is
traduced
unto
every
singular
person
descending
naturally
from
him
.
Neither
of
these
becometh
the
sinne
of
any
particular
person
otherwise
then
by
generation
,
though
not
without
a
free
constitution
of
Gods
will
.
And
as
for
the
latter
,
it
is
in
all
singular
persons
of
mankind
,
not
onely
by
imputation
but
by
reall
inhesion
or
contagion
,
as
the
whole
Church
confesseth
.
God
pardoned
Adam
who
did
actually
and
Object
.
3
freely
commit
it
in
his
own
person
:
for
so
it
is
generally
believed
.
God
pardoned
Adam
,
Answer
.
but
no
otherwise
then
upon
his
repenting
and
believing
in
the
promised
Seed
:
which
being
acts
performed
by
him
after
he
had
lost
his
originall
justice
,
in
them
he
susteined
not
the
common
person
of
mankind
,
and
therefore
they
were
available
onely
to
himself
.
Any
of
his
posteritie
upon
the
same
conditions
shall
assuredly
obtein
the
like
pardon
.
The
conclusion
which
he
should
prove
is
this
,
Absolute
Non-election
or
negative
Reprobation
cannot
stand
with
Gods
mercy
:
His
reasons
are
,
Adams
sinne
is
the
sinne
of
mans
nature
onely
;
It
is
ours
,
not
by
generation
,
but
by
imputation
:
It
was
pardoned
in
Adam
.
Were
all
these
true
,
shew
me
any
necessary
connexion
betwixt
the
premises
and
the
conclusion
,
and
take
the
cause
.
Object
.
4
Christ
came
to
take
away
the
sinne
of
the
world
;
God
either
did
or
might
have
satisfied
his
wronged
justice
in
the
bloud
of
the
Covenant
for
all
mankind
,
and
have
opened
a
way
of
salvation
unto
every
man
.
Answer
.
Christ
by
shedding
his
bloud
redeemed
the
world
of
mankind
,
satisfied
Gods
justice
,
and
obteined
a
way
of
salvation
for
every
man
:
But
God
never
intended
that
the
outward
act
should
presently
put
every
man
in
possession
of
pardon
or
of
a
state
of
justification
and
salvation
.
But
the
way
which
he
opened
for
every
one
of
us
to
partake
the
fruit
of
our
redemption
and
of
his
plenary
satisfaction
,
is
by
repentance
and
faith
to
come
and
lay
hold
of
the
Redeemer
.
The
decrees
of
Election
and
Non-election
are
no
obstacles
unto
the
doing
of
this
,
or
exceptions
against
any
man
which
shall
do
this
,
and
therefore
they
may
stand
in
their
full
force
though
this
last
consideration
of
his
be
admitted
.
Admit
of
absolute
Reprobation
,
and
we
make
God
lesse
mercifull
to
men
then
to
any
other
creatures
.
Admit
not
onely
of
absolute
Non-election
,
which
(
as
hath
been
often
said
)
is
neither
any
penaltie
nor
any
misery
of
the
creature
not
elected
,
but
let
us
further
admit
,
that
angels
and
men
not
elected
or
negatively
reprobated
do
alwayes
infallibly
draw
upon
themselves
by
their
own
default
extreme
and
endlesse
misery
;
yet
it
will
not
follow
that
God
hath
been
lesse
mercifull
unto
such
persons
not
elected
(
suppose
Cain
or
Judas
)
then
to
the
brute
creatures
.
First
,
because
in
every
person
not
elected
there
are
innumerable
effects
of
Gods
mercy
and
goodnesse
whereof
the
other
creatures
are
uncapable
.
Secondly
,
because
what
effects
of
Gods
goodnesse
or
mercy
are
found
in
the
other
creatures
,
are
mercies
or
benefits
rather
bestowed
upon
men
for
whose
uses
they
serve
,
then
upon
the
creatures
.
Now
these
serving
to
the
use
of
the
Non-elect
,
as
much
and
oftentimes
more
then
of
the
Elect
,
the
mercy
or
goodnesse
of
God
imparted
to
the
creatures
redoundeth
more
unto
them
.
Suppose
therefore
the
creatures
are
in
a
better
condition
of
being
then
the
Non-elect
finally
bring
themselves
unto
,
yet
this
good
being
of
the
creature
is
a
mercy
of
God
principally
exhibited
unto
the
men
who
have
the
use
thereof
.
But
this
loose
manner
of
reasoning
cometh
from
the
false
conceit
,
That
Non-election
is
the
determining
of
persons
not-elected
by
an
omnipotent
decree
to
their
wofull
being
:
Whereas
Non-election
or
negative
Reprobation
is
an
eternall
decree
in
the
will
of
God
of
not
doing
that
for
the
advancement
of
some
men
unto
a
supernaturall
blessed
being
which
he
hath
freely
and
graciously
determined
to
do
for
others
,
and
conteineth
not
any
thrusting
of
them
into
a
wofull
being
by
an
omnipotent
operation
,
but
a
permitting
them
to
fall
into
such
a
wofull
being
by
their
own
voluntary
default
and
transgression
.
As
for
his
questions
,
What
man
would
have
accepted
of
life
,
if
he
had
known
upon
what
lamentable
conditions
it
was
to
be
tendered
?
or
who
would
not
curse
the
day
of
his
birth
,
if
he
did
firmly
believe
that
there
were
any
absolute
decree
of
Election
and
Non-election
?
To
the
former
I
answer
,
That
eternall
Election
and
Preterition
are
no
capitulations
with
the
creature
,
no
conditions
tendered
unto
the
creature
,
but
onely
immanent
absolute
resolutions
in
the
Creatour
.
And
yet
if
God
had
revealed
unto
Cain
or
Judas
the
decree
of
his
Preterition
when
they
first
entred
upon
possession
of
this
life
,
it
had
not
been
an
act
of
right
reason
or
an
orderly
will
to
have
refused
it
with
many
other
good
things
freely
given
unto
them
by
God
,
for
fear
of
a
future
bad
condition
which
they
might
cast
themselves
into
by
their
own
voluntary
wickednesse
.
If
God
had
revealed
his
decree
of
Non-election
to
the
angels
which
proved
apostaticall
,
it
had
been
folly
and
madnesse
to
have
refused
that
excellent
being
which
God
bestowed
upon
them
,
for
fear
of
that
wofull
being
which
by
his
permission
they
brought
wilfully
upon
themselves
.
Lastly
,
God
in
his
wisdome
hath
made
the
decrees
of
Election
and
Non-election
secrets
to
be
concealed
onely
in
his
own
bosome
:
and
therefore
it
is
vain
and
idle
to
frame
arguments
upon
supposal
that
God
should
make
them
revealed
and
commonly
known
to
singular
persons
.
Now
to
his
latter
question
;
Who
,
if
he
did
believe
the
decrees
of
absolute
Predestination
and
Reprobation
,
would
not
curse
his
birth-day
?
&c.
I
answer
,
No
well-instructed
Christian
who
understandeth
what
the
absolute
decrees
of
Election
and
Preterition
do
import
.
If
the
decree
of
Reprobation
imported
a
necessary
causing
of
any
mans
sinnes
by
the
Divine
powerfull
operation
,
or
an
absolute
decree
of
damning
any
singular
person
,
whether
innocent
or
sinfull
,
whether
a
believer
or
not-believer
,
there
were
some
reasonable
motives
for
men
Not-elected
,
knowing
such
a
decree
,
to
curse
their
birth-day
.
But
this
false
imagination
hath
been
often
refuted
.
[
](A81961-e45870-b)o
o
Lomb.
l.
1.
dist.
40.
D.
&
dist
.
41.
E.
Non
sicut
praeparavit
Sanctos
ad
justitiam
percipiendam
,
sic
praeparavit
iniquos
ad
justitiam
amittendam
;
quia
pravitatis
praeparator
nunquam
fuit
.
I
adde
Carthusian
;
[
](A81961-e45920-b)p
p
Lib.
10.
dist.
40.
qu.
3.
pag.
580.
Vide
Aquin
.
part
.
1.
qu.
23.
art.
3.
Bonum
subjacet
providentiae
Divinae
tanquam
ordinatum
&
causatum
ab
ea
:
ideo
praedestinatio
est
causa
gratiae
&
gloriae
.
Sed
quoniam
malum
culpa
non
subjacet
providentiae
Divinae
ut
intentum
&
causatum
,
sed
solùm
tanquam
praescitum
&
ordinatum
,
hinc
reprobatio
est
solùm
praescientia
culpae
,
non
causa
,
&c.
Lastly
,
the
eternall
decree
of
Reprobation
(
as
the
Remonstrants
themselves
hold
it
)
is
as
unchangeable
,
as
fixed
,
as
certainly
drawing
after
it
the
wofull
being
of
Cain
and
Judas
and
all
other
Reprobates
,
as
that
which
we
admit
.
We
may
therefore
ask
of
the
Remonstrants
,
What
man
would
accept
of
life
,
or
who
would
not
curse
his
birth-day
,
if
he
knew
that
upon
an
eternall
and
infallible
praescience
of
his
finall
impenitencie
God
had
passed
the
sentence
or
decree
of
his
Reprobation
?
Suppose
absolute
Reprobation
,
and
God
is
more
mercifull
unto
the
very
devils
then
unto
men
.
They
are
equall
onely
in
this
one
thing
,
UTRISQUE
DESPERATA
SALUS
;
but
in
three
things
men
are
in
worse
condition
then
the
devils
.
The
decree
of
Non-election
or
absolute
negative
Reprobation
truly
understood
is
a
deniall
of
speciall
mercie
which
by
Gods
power
and
free-will
might
have
been
prepared
both
for
men
and
devils
,
and
might
have
been
bestowed
upon
them
as
well
as
it
was
for
and
upon
the
elect
.
The
withholding
of
this
mercie
is
no
unmercifull
cruel
decree
,
no
vindicative
or
punitive
act
:
and
therefore
it
is
a
bad
consequence
to
say
,
God
was
lesse
mercifull
to
men
then
to
the
devils
;
Therefore
cruell
or
unjust
to
either
.
More
or
lesse
mercie
is
a
confession
of
mercie
unto
both
:
and
therefore
from
lesse
mercie
to
one
then
to
the
other
to
conclude
crueltie
or
injustice
towards
,
either
,
is
to
inferre
a
conclusion
contradictory
to
the
premises
.
Whereas
he
further
saith
that
the
decree
of
Non-election
or
absolute
Reprobation
is
equall
to
men
and
devils
in
this
,
quòd
reddit
salutem
utrisque
desperatam
,
he
is
quite
besides
the
matter
.
For
the
decree
of
distinguishing
angels
into
Elect
and
Non-elect
was
established
in
voluntate
Divina
before
the
creation
of
either
,
and
at
the
instant
of
their
creation
(
notwithstanding
the
forenamed
decree
)
their
salvation
was
so
farre
from
being
desperate
or
impossible
,
that
it
was
most
easie
and
possible
,
and
never
was
desperate
till
their
wilfull
rebellion
had
made
it
so
.
What
more
easie
to
be
obteined
then
that
which
cannot
be
lost
unlesse
the
partie
himself
by
a
wilfull
act
of
his
own
lose
it
?
Upon
these
terms
stood
the
salvation
of
the
Non-elect
angels
,
now
(
by
their
own
default
)
devils
.
As
for
the
decree
of
non-election
concerning
men
;
it
made
the
salvation
of
no
children
of
Adam
desperate
as
they
are
considered
in
him
according
to
his
estate
of
justice
and
innocencie
;
for
in
that
he
had
both
a
possibilitie
and
a
sufficiencie
to
have
atteined
salvation
for
himself
and
them
.
Neither
doth
it
now
make
any
mans
estate
desperate
,
as
he
is
considered
lying
in
the
fall
:
for
by
Christ
sufficient
means
of
salvation
are
provided
for
all
sinners
whatsoever
;
and
God
secundùm
legem
ordinariam
may
apply
them
to
any
singular
person
whatsoever
,
whilest
he
is
in
statu
viae
.
And
he
now
adjudgeth
no
man
to
the
wofull
estate
of
torment
or
damnation
in
hell
,
that
doth
not
willingly
put
himself
out
of
the
way
which
leadeth
unto
heaven
.
It
is
not
the
secret
and
eternall
decree
of
Non-election
or
Reprobation
which
maketh
God
do
this
;
but
the
open
acts
of
mans
voluntary
rebellion
cause
his
damnation
and
torments
in
hell
.
Nothing
doth
or
can
make
any
mans
salvation
desperate
but
his
own
desperate
wickednesse
and
obstinate
wilfulnesse
.
[
](A81961-e46210-b)q
q
Aquin.
part
.
1●
.
qu.
23.
art.
3.
Cùm
dicitur
quòd
reprobatus
non
potest
gratiam
adipisci
,
non
est
hoc
intelligendum
secundùm
impossibilitatem
absolutam
,
sed
secundùm
impossibilitatem
conditionatam
,
quae
non
tollit
libertatem
arbitrii
.
But
let
us
now
see
how
he
will
prove
that
God
is
more
mercifull
to
devils
then
to
men
,
supposing
the
absolute
decree
of
Non-election
or
negative
Reprobation
.
Men
were
appointed
to
hell
,
not
for
their
Object
.
1
own
proper
personall
sinnes
,
but
for
the
sinne
of
another
that
sinned
before
they
were
born
:
whereas
the
devils
are
damned
onely
for
their
own
proper
personall
sinnes
.
Ergó
.
This
Authour
runneth
continually
upon
one
string
,
Answ.
and
that
continually
quite
out
of
tune
.
For
whereas
the
question
is
concerning
the
eternall
immanent
acts
or
decrees
of
Election
and
Preterition
or
negative
Reprobation
,
he
alwayes
talketh
of
the
judiciary
decree
of
Damnation
,
or
appointment
of
men
and
angels
unto
hell-fire
.
The
eternall
decree
distinguishing
angels
into
Elect
and
Non-elect
was
neither
grounded
upon
the
righteousnesse
of
the
one
nor
upon
the
wickednesse
of
the
other
;
though
the
judiciall
decree
distinguishing
them
in
glorificandos
&
damnandos
were
respective
to
the
loialtie
of
the
one
and
rebellion
of
the
other
.
The
same
we
say
of
men
.
As
for
the
very
damnation
of
men
not-elected
it
is
for
a
proper
and
personall
contagion
of
sinne
,
and
for
a
transgression
which
God
and
the
catholick
Church
esteemeth
to
belong
personally
to
every
child
of
Adam
as
hath
been
already
declared
.
We
mus●
not
therefore
be
so
addicted
to
the
new fangled
opinions
of
the
Remonstrants
treading
in
the
very
footsteps
of
the
Pelagians
,
as
for
their
sakes
to
think
the
condemning
of
men
for
originall
corruption
and
Adams
transgression
,
is
hard
,
unmercifull
,
cruel
dealing
;
since
the
Scriptures
and
the
judgement
of
the
catholick
Church
and
of
our
own
particular
Church
hath
acknowledged
this
decree
.
And
yet
were
al●
granted
which
this
man
asketh
,
this
conclusion
would
not
follow
,
Therefore
God
is
more
mercifull
to
angels
not-elected
then
unt●
men
.
For
the
more
or
lesse
mercie
of
God
must
not
be
weighed
by
any
one
singula●
act
or
decree
of
God
towards
angels
an●
men
,
but
by
the
universall
course
of
hi●
dealings
with
both
.
Now
cast
all
the
mercifull
decrees
and
dealings
of
God
with
men
into
the
one
balance
,
and
all
the
mercifull
dealings
of
God
with
devils
into
the
other
,
and
it
will
easily
appear
that
God
hath
shewed
more
mercie
to
any
non-elected
or
damned
man
then
to
any
of
the
non-elected
angels
,
now
damned
devils
.
Men
not-elected
are
unavoidably
destinated
Object
.
2
unto
endlesse
misery
under
a
colour
of
the
contrarie
;
whereas
the
devils
decreed
unto
damnation
,
know
it
,
expect
it
,
look
for
no
other
.
But
men
are
fed
up
with
hopes
of
salvation
,
and
made
believe
,
&c.
Non-election
is
not
a
destinating
of
the
person
not-elected
unto
endlesse
miserie
or
torment
:
Nay
,
Answ.
the
non-elected
angels
were
,
notwithstanding
their
eternall
Non-election
,
at
their
creation
sufficiently
ordinated
(
though
not
infallibly
predestinated
)
not
onely
to
have
avoided
endlesse
misery
,
but
to
have
atteined
endlesse
felicitie
.
So
the
Preterition
or
eternall
Passing-by
of
some
men
,
and
electing
others
,
was
no
destinating
of
the
Non-elected
unto
hell-torments
.
For
notwithstanding
these
distinct
eternall
decrees
,
at
Adams
creation
,
both
himself
,
and
in
him
all
and
every
particular
child
of
his
,
was
sufficiently
ordinated
(
though
not
infallibly
predestinated
)
unto
the
avoiding
of
hell-torments
,
and
to
the
atteining
of
eternall
happinesse
.
Whereas
he
maketh
the
case
of
the
non-elected
angels
better
then
of
men
,
because
they
know
and
expect
damnation
(
he
might
have
added
,
and
feel
the
torments
of
damnation
)
and
men
not-elected
are
fed
up
with
vain
hopes
,
and
made
believe
that
they
cannot
perish
but
defectu
voluntatis
propriae
;
We
answer
,
First
,
That
those
which
are
now
damned
devils
,
were
not
damned
for
their
Non-election
,
or
because
they
were
not
elected
from
eternitie
,
but
for
the
temporall
act
of
their
apostasie
.
And
the
same
we
say
of
men
not-elected
.
Secondly
,
we
answer
,
That
the
now-damned
devils
did
not
know
or
expect
their
damnation
when
they
were
first
created
,
and
whilest
they
were
viatores
;
though
now
they
be
under
damnation
,
they
must
needs
both
know
it
and
feel
it
.
And
the
same
we
say
of
men
not-elected
.
Thirdly
,
Whereas
he
saith
devils
are
in
a
better
case
,
because
they
are
out
of
hope
,
and
men
are
deluded
with
vain
and
impossible
hopes
of
salvation
,
he
is
deceived
in
both
.
The
devils
themselves
,
though
not-elected
,
were
in
a
farre
better
case
when
at
their
first
creation
they
had
hope
of
happinesse
,
then
they
are
being
quite
out
of
hope
under
the
state
of
their
irrecoverable
damnation
.
And
Judas
though
eternally
not-elected
or
eternally
reprobated
in
Gods
decree
,
yet
he
was
in
a
better
condition
whilest
he
lived
upon
earth
in
the
companie
of
Christ
,
and
might
hope
for
happinesse
,
then
now
he
is
actually
damned
and
out
of
all
hope
.
And
lastly
we
answer
,
That
the
Non-elect
are
not
thereby
appointed
to
wrath
,
but
the
wrath
of
God
layeth
hold
upon
them
for
being
children
of
Belial
and
disobedience
,
and
not
for
being
persons
not-elected
.
And
it
is
most
true
,
that
if
they
perish
,
they
perish
not
defectu
misericordiae
Divinae
,
who
hath
offered
them
means
of
grace
,
pardon
,
and
salvation
;
but
defectu
voluntatis
propriae
,
wherein
there
is
alwayes
found
a
voluntary
pravity
,
a
neglect
,
a
contempt
,
or
a
wicked
abuse
of
the
means
of
salvation
tendered
unto
them
.
This
Authours
saying
onely
,
There
is
no
such
matter
,
is
no
materiall
proof
.
Men
not-elected
or
reprobated
are
obliged
Object
.
3
to
believe
,
and
their
punishment
aggravated
by
not
believing
:
the
devils
are
free
from
such
a
command
,
&c.
A
strange
argument
to
prove
God
lesse
mercifull
to
men
not-elected
then
to
devils
already
damned
,
Answ.
because
he
offereth
salvation
to
the
one
under
condition
of
faith
in
Christ
,
which
he
never
would
do
to
the
other
.
Some
there
were
that
turned
the
grace
of
God
into
wantonnesse
;
but
the
Remonstrants
onely
go
about
to
turn
it
into
crueltie
.
Those
who
have
so
farre
forth
a
power
of
being
saved
by
faith
in
Christ
,
that
the
event
is
hindered
onely
by
their
own
malignant
rebellious
will
,
have
more
libertie
and
possibilitie
to
escape
hell
then
the
devils
,
unto
whom
salvation
after
their
fall
was
upon
no
condition
ever
offered
.
We
say
with
Prosper
,
God
would
have
all
men
saved
:
but
we
say
not
with
the
Remonstrants
,
That
God
would
have
all
men
predestinated
or
elected
.
As
for
the
manifestation
of
Gods
justice
and
of
his
mercie
,
no
man
supposeth
that
the
immanent
secret
eternall
decrees
of
Predestination
and
Reprobation
can
in
themselves
manifest
the
justice
and
mercie
of
God
;
but
in
the
temporall
effects
and
consequents
they
serve
to
set
forth
Gods
mercifull
dealing
with
the
Elect
and
his
just
dealing
with
the
Non-elect
,
misericorditer
liberando
hos
,
justè
damnando
istos
.
Treatise
.
THirdly
,
this
absolute
Reprobation
is
incompatible
with
Gods
Justice
.
3
Against
Gods
JUSTICE
.
The
Lord
(
saith
(
A
)
David
)
is
righteous
in
all
his
wayes
,
Psal.
145.
The
judgements
of
the
Lord
(
saith
Solomon
)
are
weight
and
measure
,
Prov.
16.11
.
exact
and
without
exception
.
So
apparently
just
is
God
,
that
he
offereth
the
justice
of
his
decrees
and
wayes
to
the
triall
of
humane
understanding
:
Esay
5.3
.
Judge
,
I
pray
you
,
between
me
and
my
vineyard
.
Those
to
whom
the
vineyard
was
committed
,
slew
their
masters
heir
being
sent
unto
them
:
What
will
the
Lord
of
the
Vineyard
,
think
ye
(
saith
Christ
)
do
therefore
,
when
he
cometh
,
to
those
husbandmen
?
Matth.
21.40
.
In
which
words
he
appealeth
to
their
judgement
.
Nay
,
he
is
content
to
prove
himself
and
his
dealings
to
be
just
by
plain
and
evident
arguments
,
Ezek.
18.25
.
&c.
Are
not
my
wayes
equall
,
and
yours
unequall
,
O
ye
house
of
Israel
?
And
he
permitteth
Abraham
when
he
was
in
his
greatest
humilitie
,
acknowledging
himself
to
be
but
dust
and
ashes
,
yet
to
reason
with
him
about
the
equitie
of
his
doings
;
Wilt
thou
slay
the
righteous
with
the
wicked
?
Shall
not
the
Judge
of
all
the
earth
do
right
?
Gen.
18.23
,
25.
And
Moses
also
is
suffered
to
argue
Gods
justice
in
the
same
manner
;
Shall
one
man
sinne
,
and
wilt
thou
be
wroth
with
all
the
congregation
?
Numb
.
16.22
.
In
a
word
,
so
evidently
just
is
God
in
all
his
proceedings
,
that
many
both
good
and
bad
,
who
have
felt
his
justice
,
have
cleared
God
,
and
deeply
charged
themselves
.
Witnesse
Ezra
,
Nehemiah
,
and
Daniel
in
their
ninth
chapters
,
and
Adonibezek
,
Judg.
1.7
.
and
the
Emperour
Mauricius
,
who
having
seen
his
children
butchered
,
and
waiting
every
minute
for
the
bloudie
stroke
of
death
,
brake
out
into
these
words
,
[
](A81961-e47030-b)y
y
Osiand
.
Eccl.
hist.
cent
.
6.
pag.
261.
Justus
es
,
Domine
,
&
justum
est
judicium
tuum
.
Righteous
art
thou
,
O
Lord
,
and
just
is
thy
judgement
.
With
this
inviolable
justice
of
God
cannot
absolute
Reprobation
(
of
such
especially
as
are
commanded
to
believe
and
are
called
to
salvation
)
be
reconciled
.
My
reasons
(
B
)
are
these
.
I.
Because
it
maketh
God
to
punish
the
righteous
with
the
wicked
.
The
Supralapsarians
say
directly
in
plain
terms
,
that
God
decreed
to
destruction
men
considered
without
sinne
,
and
therefore
yet
righteous
.
And
the
Sublapsarians
say
as
much
in
effect
;
for
they
say
two
things
:
1.
That
God
did
lay
a
necessitie
upon
every
man
of
being
born
in
originall
sinne
,
as
I
have
noted
before
;
2.
That
he
hath
a
determined
for
that
sinne
to
cast
away
the
greatest
part
of
mankind
for
ever
.
And
so
they
make
God
to
do
that
by
two
acts
,
the
one
accompanying
the
other
,
which
the
other
say
he
did
by
one
.
This
is
so
clear
a
case
,
that
Calvine
with
some
others
have
not
sticked
to
say
that
God
may
with
as
much
justice
determine
men
to
hell
the
first
way
as
the
latter
.
See
Instit.
l.
3.
c.
23.
§
.
7.
where
against
those
who
denie
that
Adam
fell
by
Gods
decree
,
he
reasoneth
thus
;
All
men
are
made
guiltie
of
Adams
sinne
by
Gods
absolute
decree
alone
:
Adam
therefore
sinned
by
this
onely
decree
.
[
](A81961-e47130-b)z
z
Quid
eos
prohibet
fateri
de
uno
homine
,
quod
inviti
de
toto
humano
genere
concedunt
?
Quid
enim
tergiversando
luderent
operam
?
What
letteth
them
to
grant
that
of
one
man
which
they
must
grant
of
all
men
?
And
a
little
after
he
saith
,
[
](A81961-e47150-b)a
a
Bonos
istos
justitiae
Dei
patronos
perplexos
haerere
in
festuca
,
altas
verò
trabes
superare
,
nimis
absurdum
est
.
It
is
too
absurd
that
these
kind
patrones
of
Gods
justice
should
thus
stumble
at
a
straw
and
leap
over
a
block
.
God
may
with
as
much
justice
decree
Adams
sinne
and
mens
damnation
out
of
his
onely
will
and
pleasure
,
as
,
out
of
that
will
and
pleasure
,
the
involving
of
men
in
the
guilt
of
the
first
sinne
and
their
damnation
for
it
:
that
is
the
substance
of
his
reasoning
.
To
the
same
purpose
speaketh
Maccovius
;
From
hence
we
may
see
,
saith
he
,
what
to
judge
of
that
opinion
of
our
adversaries
,
viz.
That
God
cannot
justly
ordain
men
to
destruction
without
the
consideration
of
sinne
.
[
](A81961-e47200-b)b
b
Maccov
.
disp
.
18.
p.
16.
Nam
dicant
,
quaeso
,
nobis
quid
majus
sit
,
imputare
alicui
culpam
alterius
,
&
propter
ipsam
illum
morte
aeternâ
plectere
;
an
verò
ordinare
ad
interitum
.
At
hoc
potest
sine
ullá
laesione
justitiae
suae
:
ergò
multò
magìs
potest
illud
posterius
.
Let
them
tell
me
which
is
greater
,
to
impute
to
one
man
the
sin
of
another
,
and
punish
him
for
it
with
eternall
death
,
or
to
ordain
simply
,
without
looking
at
sinne
,
to
destruction
:
Surely
no
man
will
denie
the
first
of
these
to
be
the
greater
.
But
this
God
may
do
without
any
wrong
to
justice
:
much
more
therefore
may
he
do
the
other
.
To
these
consenteth
Dr
Twisse
,
and
saith
,
[
](A81961-e47270-b)c
c
Dr
Twiss
.
V●nd
.
grat
.
l.
2.
digr
.
1.
pag.
15.
Quod
potest
Deus
intercedente
liberâ
suâ
constitutione
,
illud
etiam
absolutè
poterit
vel
sine
aliqua
constitutione
intercedente
.
If
God
may
ordain
men
to
hell
for
Adams
sinne
,
which
is
derived
unto
them
by
Gods
onely
constitution
,
he
may
as
well
do
it
absolutely
without
any
such
constitution
.
And
it
is
most
true
,
it
is
all
one
in
substance
,
simply
to
decree
the
miserie
of
an
innocent
man
,
and
to
involve
him
in
a
sinne
that
he
may
be
brought
to
miserie
.
Neither
of
these
decrees
(
I
take
it
)
are
just
.
II.
The
second
reason
why
it
is
(
C
)
against
Gods
justice
,
is
,
because
it
maketh
him
to
require
faith
in
Christ
of
those
to
whom
he
hath
precisely
in
his
absolute
purpose
denied
both
a
power
to
believe
and
a
Christ
to
believe
in
.
That
God
bindeth
Reprobates
to
believe
as
well
as
others
,
it
is
the
constant
doctrine
of
Divines
:
Among
whom
Zanchius
delivereth
it
for
a
Thesis
,
[
](A81961-e47340-b)d
d
Zanch.
l.
5.
De
natura
Dei
,
cap.
2.
q.
1.
de
praed.
sanctorum
.
Quisque
mandato
Dei
tenetur
credere
se
ad
salutem
aeternam
in
Christo
suisse
electum
;
maximè
autem
is
qui
sidem
in
Christum
profitetur
.
Cùm
dicimus
unumquemque
teneri
hoc
credere
,
neminem
,
nè
reprobos
quidem
,
qui
neque
unquam
credent
nec
credere
in
Christum
possunt
,
excipimus
;
&
nisi
credant
,
gravissimè
omnium
peccant
.
Every
man
(
especially
he
that
professeth
Christ
)
is
bound
to
believe
that
he
is
chosen
in
Christ
to
salvation
;
every
man
without
exception
,
even
the
reprobate
himself
:
and
if
he
believe
it
not
,
he
committeth
a
most
grievous
sinne
above
all
others
.
This
he
proveth
by
that
speech
of
Christ
,
John
16.9
.
The
Spirit
shall
convince
the
world
of
sinne
,
because
they
believe
not
in
me
.
Reprobates
therefore
are
bound
to
believe
.
Mr
Perkins
also
saith
something
to
the
same
purpose
;
[
](A81961-e47420-b)e
e
Perk.
lib.
De
Praed.
pag.
89.
object
.
3.
Quisque
in
Ecclesia
mandato
Dei
CREDE
EVANGELIO
tenetur
credere
se
redemtum
esse
per
Christum
,
etiam
improbus
perinde
ac
electus
,
sed
aliâ
tamen
&
alia
ratione
:
Electus
tenetur
credere
,
ut
credendo
particeps
fiat
electionis
;
reprobus
,
ut
non
credendo
fi●t
inexcusabilis
,
etiam
ex
intentione
Dei
.
Every
one
in
the
Church
by
virtue
of
this
commandment
BELIEVE
THE
GOSPEL
is
bound
to
believe
that
he
is
redeemed
by
Christ
,
as
well
the
reprobate
as
the
elect
,
though
for
a
different
reason
:
the
Elect
,
that
by
believing
he
may
be
saved
;
the
Reprobate
,
that
by
not
believing
he
may
be
without
excuse
:
and
this
out
of
the
very
purpose
of
God
.
But
now
they
cannot
in
(
D
)
justice
be
bound
to
believe
,
if
they
be
absolute
Reprobates
,
for
three
causes
.
1.
Because
they
have
no
power
to
believe
:
they
want
it
,
and
must
want
it
for
ever
.
God
hath
decreed
they
shall
never
have
any
to
their
dying
day
.
Nemo
obligatur
ad
impossibilia
,
No
man
can
be
justly
tyed
to
impossible
performances
.
Because
no
man
can
flie
like
a
bird
,
or
reach
heaven
with
the
top
of
his
finger
,
therefore
God
cannot
with
justice
exact
of
any
the
performance
of
these
actions
:
nor
can
he
of
Reprobates
the
obedience
of
Faith
,
if
it
be
not
possible
to
them
.
2.
Because
it
is
(
E
)
not
Gods
unfeigned
will
they
shall
believe
.
No
man
will
say
that
it
is
Gods
serious
will
that
such
a
man
shall
live
,
when
it
is
his
will
that
he
shall
never
have
the
concourse
of
his
providence
and
the
act
of
preservation
.
Nor
can
we
say
that
God
doth
in
good
earnest
will
that
those
men
should
believe
,
whom
he
will
not
furnish
with
necessary
power
to
believe
.
It
may
rather
be
said
,
it
is
Gods
unfeigned
will
they
shall
not
believe
,
because
it
is
his
will
they
shall
want
power
to
believe
.
For
it
is
a
Maxime
in
Logick
,
Qui
vult
aliquid
in
causa
,
vult
effectum
ex
ista
causa
profluentem
,
He
who
willeth
a
thing
in
the
cause
,
willeth
the
effect
that
necessarily
floweth
from
that
cause
.
Now
if
it
be
the
certain
will
of
God
that
Reprobates
shall
in
no
wise
believe
,
he
cannot
with
reason
and
equitie
tie
them
to
believe
:
for
then
he
tieth
them
to
an
act
contrary
to
his
determinate
will
.
3.
Because
they
have
(
F
)
no
object
of
faith
,
no
Christ
to
believe
in
.
Credere
jubet
,
&
fidei
nullum
objectum
ponit
,
He
commandeth
to
believe
,
and
affordeth
no
object
to
believe
in
:
this
soundeth
not
well
.
The
devils
have
no
part
in
Christ
or
the
new
covenant
:
we
will
not
therefore
say
that
God
can
justly
bind
them
to
believe
,
or
punish
them
as
transgressours
of
the
covenant
because
they
believe
not
:
How
then
can
we
say
that
God
can
justly
require
faith
of
Reprobates
,
or
destroy
them
for
not
believing
,
if
they
have
indeed
no
more
part
in
Christ
or
in
the
covenant
then
the
devils
have
?
If
a
man
should
command
his
servant
to
eat
,
and
punish
him
for
not
eating
,
and
in
the
mean
time
fully
resolve
that
he
shall
have
no
meat
to
eat
,
would
any
reasonable
man
say
that
such
a
man
were
just
in
the
command
or
punishment
?
Change
but
the
name
,
and
the
case
is
the
same
.
Again
,
that
Christ
died
for
Reprobates
(
by
the
doctrine
of
absolute
Reprobation
)
is
a
lie
;
and
can
God
justly
bind
men
to
believe
a
lie
?
This
is
the
second
reason
.
III.
The
third
reason
why
the
absolute
decree
infringeth
Gods
justice
,
is
,
because
it
will
have
him
(
G
)
to
punish
men
for
omission
of
an
act
which
is
made
impossible
to
them
by
his
own
decree
:
not
by
that
decree
alone
by
which
he
determined
to
give
them
no
power
to
believe
,
having
lost
it
;
but
by
that
decree
also
by
which
he
purposed
that
we
should
partake
with
Adam
in
his
sinne
,
and
be
stripped
of
all
that
supernaturall
power
which
we
had
by
Gods
free
grant
bestowed
upon
us
in
Adam
before
he
fell
.
These
are
the
reasons
which
move
me
to
think
,
that
this
absolute
decree
is
repugnant
to
Gods
Justice
.
Three
things
are
usually
answered
.
I.
That
Gods
wayes
may
be
very
just
,
and
yet
seem
unjust
to
mans
erring
understanding
:
and
so
is
this
decree
,
though
flesh
and
bloud
will
not
yield
it
to
be
so
.
This
answer
(
H
)
I
take
to
be
false
,
and
the
contradictorie
to
it
to
be
true
;
namely
,
That
nothing
is
truly
just
which
humane
understanding
purged
from
prejudice
?
corrupt
affections
and
customes
,
hath
in
all
ages
,
places
and
persons
judged
to
be
unjust
.
The
reason
is
,
Because
God
hath
by
the
light
of
nature
,
and
those
generall
impressions
of
good
and
evil
,
honest
and
dishonest
,
just
and
unjust
,
made
in
the
hearts
of
men
,
sufficiently
instructed
and
enabled
them
to
judge
what
is
just
and
what
is
not
.
When
a
thing
is
done
,
reason
so
qualified
is
able
to
say
,
This
is
just
,
or
,
This
is
unjust
,
whether
it
be
done
by
God
or
man
.
For
(
virtues
in
men
being
but
the
image
of
those
perfections
that
dwell
in
God
)
Justice
in
men
and
God
are
for
substance
but
one
and
the
same
thing
,
though
infinitely
differing
in
degree
,
as
the
greater
and
lesser
light
.
That
this
power
is
ingraffed
in
men
,
God
himself
(
who
best
knoweth
with
what
endowments
he
hath
beautified
his
creature
)
hath
sufficiently
signified
in
those
Scriptures
where
he
calleth
on
men
to
be
judges
of
the
equitie
of
his
wayes
:
Judge
,
I
pray
you
,
between
me
and
my
vineyard
,
Esay
5.
Judge
,
O
ye
house
of
Israel
;
are
not
my
wayes
equall
,
and
your
wayes
unequall
?
Ezek.
18.25
.
God
would
never
put
them
upon
the
triall
of
reason
,
if
he
had
not
made
it
able
to
examine
them
.
The
incarnation
of
the
Sonne
of
God
,
his
birth
of
a
virgin
,
his
dying
,
the
resurrection
of
the
bodie
,
and
such
mysteries
as
are
peculiar
to
the
Gospel
and
the
proper
objects
of
the
Christian
faith
,
God
hath
not
offered
to
the
triall
of
our
understandings
,
but
rather
derideth
those
that
presume
to
judge
of
them
by
reason
:
1.
Cor.
1.20
.
Where
is
the
scribe
?
where
is
the
wise
?
where
is
the
disputer
of
this
world
?
And
the
reason
is
,
Because
these
things
being
supernaturall
,
and
therefore
not
discernable
by
naturall
power
,
man
is
no
competent
judge
of
them
by
his
naturall
understanding
,
nor
may
adventure
upon
the
triall
and
judgement
of
them
with
lesse
danger
then
Uzzah
looked
into
the
ark
:
for
scrutator
majestatis
opprimetur
à
gloria
,
He
that
prieth
into
Gods
majestie
,
will
be
overwhelmed
of
his
glorie
.
But
of
the
justice
of
his
decrees
and
wayes
he
maketh
him
a
judge
,
because
the
common
notions
of
just
and
unjust
being
imprinted
in
nature
,
he
●s
able
by
naturall
reason
to
apprehend
what
is
just
in
Divine
acts
as
well
as
in
his
own
.
II.
It
is
answered
,
That
these
decrees
are
set
down
in
Scripture
to
be
the
will
of
God
;
and
therefore
they
must
needs
●e
just
:
For
Gods
will
is
the
rule
(
l
)
of
all
righteousnesse
.
To
this
answer
I
have
these
things
to
replie
.
1.
This
rule
in
Divinitie
is
much
abused
by
the
maintein●es
of
absolute
Reprobation
,
and
may
not
be
admitted
in
their
sense
and
meaning
.
For
Gods
will
is
not
a
rule
of
justic●
to
himself
,
as
if
things
were
therefore
just
because
he
willeth
them
and
worketh
them
:
but
his
justice
rather
is
a
rule
of
hi●
will
and
works
,
which
are
the
expressions
of
his
will
.
H●
therefore
maketh
decrees
and
executeth
them
,
because
the●
are
agreeable
to
that
justice
which
dwelleth
in
the
Divine
nature
.
As
he
maketh
nothing
which
hath
not
potentiam
objectivam
,
a
power
of
being
created
without
implying
contradiction
to
himself
or
any
thing
in
him
,
so
he
willeth
and
doeth
nothing
but
that
which
may
be
willed
or
done
salvâ
j●stitiâ
,
Hieron
.
Prooem.
in
Hoseam
.
without
wrong
to
his
justice
.
S.
Hierome
speaking
o●
the
Prophet
Hosea's
taking●
a
wife
of
fornications
,
Hos.
1.2
saith
it
was
done
in
typo
,
typically
,
not
really
;
quia
si
fiat
,
turpissimum
est
,
because
if
it
had
been
indeed
done
,
it
had
been
●
most
foul
thing
.
But
thou
wilt
answer
(
saith
he
)
Deo
jubenit
nihil
turpe
est
,
God
commanding
it
,
nothing
is
dishonest
Thus
much
we
say
,
saith
the
Father
,
That
God
commandeth
nothing
but
what
is
honest
:
but
he
doth
not
by
commanding
dishonest
things
,
make
those
things
honest
which
are
abominable
:
plainly
giving
us
to
see
what
he
thought
,
viz.
that
G●
doth
not
will
a
thing
,
and
so
make
it
good
;
but
willeth
it
because
it
is
in
it self
good
antecedently
and
before
the
act
o●
Gods
will
about
it
.
And
thus
much
doth
Zanchie
(
though
a
rigid
mainteiner
of
absolute
Reprobation
)
not
obscurr●
confesse
in
his
Treatise
De
natura
Dei
:
Where
he
letteth
s●
such
speeches
as
make
Gods
justice
antecedent
to
his
will
,
an●
therefore
the
rule
of
it
,
rather
then
a
thing
regulated
by
i●
[
](A81961-e47830-b)f
f
Zanch.
l.
3.
De
nat.
Dei
,
c.
4.
qu.
9.
thes.
2.
Neque
aliquid
velle
potest
quod
justum
non
sit
.
Neither
can
God
will
any
thing
,
saith
he
,
which
is
not
j●●
And
again
,
[
](A81961-e47900-b)g
g
Quod
placet
principi
,
legis
habet
vigorem
.
The
Princes
pleasure
hath
the
strength
of
a
l●●
is
a
rule
,
saith
he
,
among
the
Canonists
:
but
[
](A81961-e47930-b)h
h
Ibi
maximè
verum
est
,
ubi
rex
justus
est
,
&
nihil
vult
nisi
justum
.
Quantò
magis
in
regno
Dei
,
&c.
this
is
true
where
the
King
is
just
,
and
willeth
nothing
but
what
is
j●●
In
which
words
he
plainly
maketh
the
justice
of
the
King
a●tecedent
to
that
will
of
his
which
must
be
a
law
.
Many
mo●
speeches
he
useth
there
to
the
same
purpose
.
Gods
will
the●fore
is
not
a
rule
of
justice
to
himself
,
To
whom
then
?
〈◊〉
us
.
For
by
it
we
are
1.
to
square
all
our
thoughts
,
words
,
〈◊〉
deeds
;
2.
To
examine
them
when
they
are
spoken
〈◊〉
done
:
Primum
in
aliquo
genere
est
regula
posteriorum
,
&
supmum
inferiorum
.
2.
I
reply
,
That
these
absolute
(
K
)
decrees
of
men●
evitable
salvation
and
damnation
are
no
parts
of
Gods
vealed
will
.
The
Scriptures
teach
us
no
such
matter
.
A●
therefore
to
say
they
are
,
is
but
a
mere
begging
of
the
que●on
.
It
hath
alwayes
been
ordinary
with
false
teachers
to
make
Gods
word
a
father
to
their
false
opinions
,
that
they
may
stand
the
faster
and
winne
the
greater
credit
.
The
Papists
ground
their
Transubstantiation
,
and
the
Lutheranes
●heir
Consubstantiation
and
Ubiquity
upon
the
Scripture
,
HOC
EST
CORPUS
MEUM
,
This
is
my
bodie
,
Matth.
26.
And
the
defenders
of
absolute
Reprobation
do
so
too
:
They
make
their
cause
to
be
Gods
,
and
entitle
his
word
to
it
,
because
they
see
it
is
the
surest
way
to
defend
it
;
being
herein
like
to
some
contentious
people
,
who
being
in
law
and
having
a
bad
cause
which
they
are
like
to
lose
,
they
entitle
the
King
to
it
,
that
they
may
the
better
uphold
it
.
3.
Absolute
Reprobation
can
be
no
part
of
Gods
revealed
will
.
The
reason
is
,
Because
it
is
odious
to
right
reason
,
and
begetteth
absurdities
.
For
nulla
veritas
parit
absurda
,
no
●ruth
begetteth
absurdities
.
Divers
truths
are
revealed
in
Scripture
which
are
above
but
not
contrary
to
right
reason
,
whether
they
be
matters
of
faith
or
life
.
Faith
and
Reason
,
Nature
and
Scripture
are
both
Gods
excellent
gifts
:
and
therefore
though
there
may
be
a
disproportion
,
yet
there
can
be
no
repugnancy
between
them
.
The
worship
which
God
requireth
is
cultus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reasonable
service
,
Rom
,
12.2
.
and
the
word
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
milk
reasonable
and
without
guile
,
1.
Pet.
2.2
.
These
things
therefore
being
laid
together
,
it
will
appear
to
be
but
a
mere
shift
and
evasion
,
when
absolute
Reprobation
is
proved
to
be
unjust
,
and
therefore
unworthy
of
God
,
to
say
,
Gods
will
is
the
rule
of
justice
:
this
is
part
of
Gods
revealed
will
;
and
therefore
most
just
,
whatsoever
reason
may
cavill
and
say
to
the
contrary
.
III.
Their
third
answer
is
,
That
(
L
)
God
is
not
bound
to
restore
men
power
to
believe
,
because
they
once
had
it
and
have
lost
it
through
their
own
fault
;
as
a
master
is
not
bound
to
renew
his
servants
stock
,
if
he
have
wasted
it
by
bad
husbandry
.
This
answer
doth
not
satisfie
me
.
For
I
grant
that
God
is
simply
and
absolutely
bound
to
no
man
,
because
he
is
agens
liberrimum
,
a
most
free
dispenser
of
his
own
favours
,
where
,
and
what
,
and
to
whom
he
will
;
and
no
man
is
aforehand
with
God
:
Quis
prior
illi
dedit
ut
retribuatur
?
Who
hath
given
unto
him
,
and
it
shall
be
recompensed
again
?
Rom.
11.35
.
But
yet
he
is
conditionally
bound
:
For
he
hath
determined
and
tyed
himself
three
wayes
especially
.
1.
Decernendo
,
by
Decreeing
.
The
Almighty
is
eternally
subject
to
his
own
ordinances
,
or
else
he
should
be
mutable
.
And
therefore
what
gifts
soever
he
hath
decreed
to
men
,
he
is
bound
to
give
them
by
virtue
of
his
own
decree
.
2.
Promittendo
,
by
Promising
.
We
use
to
say
,
Promise
is
debt
:
It
is
justice
to
perform
what
it
was
free
to
promise
.
And
whosoever
he
be
that
promiseth
and
payeth
not
,
is
guilty
of
a
trespasse
(
witnesse
Ananias
and
Sapphira
)
and
unworthy
of
the
kingdome
of
heaven
,
Psal.
15.4
.
If
therefore
God
hath
made
a
promise
of
any
gift
or
grace
to
men
,
his
promise
bindeth
him
to
performance
.
Nam
semel
emissum
volat
irrevocabile
verbum
.
3.
Legem
ferendo
,
by
Giving
men
a
Law
to
keep
which
without
supernaturall
grace
they
can
no
more
keep
then
they
can
eat
a
rock
.
By
such
a
law
the
supreme
Lawgiver
bindeth
himself
to
his
people
to
give
them
such
power
as
may
enable
them
to
keep
that
law
,
or
else
he
becometh
(
as
the
evil
servant
in
the
parable
styled
him
)
a
hard
master
,
reaping
where
he
sowed
not
,
and
the
very
true
and
proper
cause
of
the
transgression
of
that
law
.
We
shall
find
God
alwayes
giving
strength
when
he
giveth
a
command
.
When
he
commanded
the
creatures
to
increase
and
multiply
,
he
gave
them
a
multiplying
virtue
:
When
Christ
bade
the
lame
man
arise
,
take
up
his
bed
and
walk
,
he
put
into
his
limbs
an
abilitie
of
walking
.
When
Adam
had
a
spirituall
law
given
him
to
obey
which
without
spirituall
strength
he
could
not
,
God
gave
him
strength
answerable
to
the
law
,
as
Divines
agree
,
consenting
to
that
noted
speech
of
S.
Augustine
,
That
Adam
had
posse
non
cadere
,
though
he
never
had
non
posse
cadere
,
a
Power
and
Possibilitie
though
no
Necessity
of
continuing
in
obedience
.
That
I
may
bring
this
home
to
my
purpose
,
I
say
,
That
God
is
bound
to
restore
unto
men
power
to
believe
,
supposing
these
things
that
follow
:
1.
That
he
hath
vouchsafed
to
enter
into
a
new
covenant
of
peace
with
men
,
when
he
needed
not
;
2.
That
in
that
covenant
he
requireth
obedience
at
mens
hands
,
even
at
theirs
that
perish
;
3.
That
he
promiseth
eternall
life
to
every
man
,
if
he
obey
and
keep
the
covenant
;
4.
That
he
punisheth
the
disobedient
with
everlasting
death
.
These
particulars
supposed
,
the
most
free
God
,
who
is
absolutely
bound
to
none
,
is
engaged
to
give
abilitie
of
believing
unto
men
:
Nor
can
he
justly
without
this
gift
punish
the
disobedient
,
any
more
then
a
Magistrate
having
put
out
a
mans
eyes
for
an
offense
,
can
command
this
man
with
justice
to
reade
a
book
,
and
because
he
readeth
not
,
put
him
to
death
;
or
then
a
Master
(
that
I
may
return
the
Simile
in
the
answer
)
when
he
hath
taken
away
from
his
servant
the
stock
which
he
hath
misimployed
,
can
afterward
exact
of
him
a
just
imployment
of
the
same
stock
,
and
punish
him
because
he
imployeth
it
not
.
I
conclude
therefore
,
That
the
absolute
and
inevitable
Reprobation
of
such
men
as
are
called
to
believe
in
Christ
,
and
punished
if
they
believe
not
,
is
utterly
repugnant
to
the
Justice
of
God
,
and
therefore
can
be
no
part
of
his
word
.
Answer
.
Whether
absolute
Reprobation
may
stand
with
Gods
Justice
.
WE
have
often
said
,
that
by
absolute
Predestination
and
absolute
Reprobation
or
Non-election
we
understand
onely
that
eternall
immanent
act
whereby
God
doth
freely
and
absolutely
purpose
to
give
unto
some
of
Adams
posterity
that
effectuall
grace
which
shall
infallibly
bring
them
unto
glory
,
and
whereby
he
doth
as
absolutely
out
of
the
sovereigne
freedome
of
his
own
will
purpose
not
to
give
effectuall
grace
unto
others
,
but
to
permit
them
under
the
means
of
common
grace
deficere
ab
aeterna
beatitudine
.
These
are
the
decrees
which
we
affirm
to
be
absolute
,
and
which
we
deny
to
be
conditionate
or
dependent
upon
the
different
temporall
acts
of
men
,
foreseen
eternally
by
God
.
If
this
Authour
will
overthrow
these
absolute
decrees
,
he
must
not
go
about
to
prove
that
God
cannot
justly
decree
the
damnation
of
any
man
but
with
respect
to
his
foreseen
sinnes
,
which
we
have
alwayes
acknowledged
;
but
he
must
oppugne
that
of
the
Apostle
,
Miseretur
cujus
vult
,
&
quem
vult
indurat
,
and
he
must
say
that
God
had
never
any
absolute
decree
of
bringing
Peter
by
the
way
of
faith
,
repentance
,
holinesse
,
and
perseverance
unto
the
kingdome
of
heaven
,
but
onely
out
of
Peters
free-will
he
foresaw
him
a
penitent
,
faithfull
,
holy
,
perseverant
man
unto
the
last
gasp
.
And
he
must
likewise
defend
,
that
there
was
no
absolute
decree
in
God
of
withholding
from
Judas
that
effectuall
saving
grace
which
was
mercifully
prepared
for
Peter
,
and
had
it
been
prepared
for
Judas
,
would
as
infallibly
have
wrought
his
salvation
as
it
did
Peters
.
Here
is
the
very
knot
of
the
controversie
,
which
this
Authour
in
his
whole
book
never
cometh
near
.
But
now
let
us
come
to
his
discourse
of
the
Divine
Justice
:
Whereunto
before
we
give
particular
answers
,
some
things
must
be
premised
in
generall
.
Justice
in
a
generall
sense
is
an
equality
or
conformity
cum
obligatione
seu
debito
cujusque
.
And
he
is
just
that
hath
a
constant
and
perpetuall
will
of
giving
unto
every
one
his
due
.
Now
because
the
[
](A81961-e48360-b)a
a
Albert.
p.
1a
,
tract
.
19.
qu.
77.
p●g
.
181.
words
debet
and
debitum
do
not
properly
agree
unto
God
,
the
virtue
of
Justice
must
needs
belong
unto
him
otherwise
then
unto
men
:
And
injustice
must
not
be
ascribed
unto
him
,
in
doing
many
things
,
or
not
doing
,
in
which
we
should
be
unjust
if
we
should
use
the
like
libertie
.
Gods
Justice
is
,
[
](A81961-e48440-b)b
b
Ibid.
Agere
secundùm
condecentiam
bonitatis
aut
veracitatis
suae
.
Whilst
he
doeth
this
,
though
he
tie
not
himself
to
the
rules
of
humane
justice
,
it
is
blasphemy
to
charge
him
with
cruelty
or
injustice
.
From
whence
we
inferre
these
corollaries
which
are
undeniably
true
.
1.
That
God
may
without
any
injustice
absolutely
decree
from
all
eternity
to
give
in
time
more
naturall
gifts
,
more
civil
honour
,
more
supernaturall
graces
and
mercies
to
one
man
then
to
another
,
without
all
respect
to
foreseen
differences
of
goodnesse
or
badnesse
in
the
persons
.
The
reason
,
Because
it
neither
crosseth
his
goodnesse
nor
his
truth
.
2.
That
God
cannot
justly
subject
men
to
the
torments
of
hel
but
for
their
sinnes
and
finall
ending
of
their
life
in
sinne
.
The
reason
,
Because
if
he
should
either
punish
an
innocent
man
or
a
penitent
sinner
,
he
should
do
an
act
contrary
both
to
his
goodnesse
and
truth
:
And
this
is
onely
it
which
may
be
termed
injustice
when
we
speak
of
God
.
Unto
the
places
of
Scripture
which
he
setteth
in
the
front
of
his
discourse
,
I
answer
in
a
word
,
That
Predestination
and
Non-predestination
,
or
Election
and
negative
Reprobation
,
as
they
concern
this
or
that
singular
person
,
are
not
promised
or
revealed
:
and
therefore
to
elect
Peter
and
not
to
elect
Judas
is
not
contrary
either
to
the
goodnesse
or
truth
of
God
,
and
so
not
to
his
righteousnesse
or
justice
.
For
those
places
of
Scripture
which
aim
at
Gods
vindicative
justice
,
as
it
is
threatned
onely
against
men
guilty
of
sinne
,
they
no
way
concern
the
point
in
question
.
For
the
absolute
distinct
decrees
of
the
Divine
Predestination
or
Preterition
are
no
acts
or
parts
of
his
vindicative
Justice
;
but
they
are
free
and
absolute
acts
of
that
sovereigne
dominion
which
he
hath
in
preparing
and
dispensing
the
effects
of
his
goodnesse
(
which
by
promise
are
due
to
no
man
)
according
to
the
rule
of
his
absolute
will
and
pleasure
.
All
which
he
saith
in
the
312
page
requireth
no
new
answer
:
It
all
runneth
upon
the
old
and
usuall
mistake
of
the
decree
of
Damnation
in
stead
of
the
decree
of
Non-election
or
negative
Reprobation
.
Non-election
or
negative
Reprobation
is
no
decree
of
damnation
,
neither
in
the
Sublapsarians
nor
Supralapsarians
opinion
,
neither
did
it
lay
a
necessity
of
originall
or
actuall
sinne
upon
any
man
.
It
is
Calvines
opinion
,
[
](A81961-e48540-b)c
c
De
occult
.
Dei
provid
.
resp
.
ad
2m.
Lapsum
Adae
non
fortuitum
fuisse
,
sed
occulto
Dei
decreto
ordinatum
.
God
foresaw
Adams
fall
:
he
had
power
to
have
hindered
it
;
but
he
would
not
,
because
himself
had
decreed
otherwise
.
This
is
the
effect
of
Calvines
doctrine
.
But
as
for
the
involving
of
men
in
sinne
and
damnation
out
of
his
onely
will
and
pleasure
,
these
are
consequents
falsely
inferred
upon
Calvines
doctrine
,
by
himself
disclaimed
,
and
formerly
refuted
.
[
](A81961-e48590-b)d
d
Ibid
resp
.
ad
1m.
Totum
illud
de
nudo
puróque
Dei
arbitrio
ex
malitiae
officina
productum
est
.
It
was
not
Gods
absolute
decree
of
Preterition
but
Adams
voluntary
act
of
rebellion
which
brought
sinne
and
the
guilt
of
sinne
upon
himself
and
all
his
posterity
.
God
having
justly
decreed
that
Adams
children
should
participate
with
him
in
his
state
of
righteousnesse
,
did
as
justly
decree
that
they
should
also
participate
in
the
state
of
sinne
.
If
this
Authour
deny
the
propagation
of
sinne
from
Adam
,
he
must
acknowledge
himself
a
Pelagian
.
If
he
say
it
is
unjust
,
which
all
Divines
acknowledge
to
have
happened
according
to
the
decree
of
God
,
I
see
not
how
he
can
clear
himself
from
that
crime
wherewith
he
chargeth
others
.
His
whole
discourse
concerning
originall
sinne
and
the
propagating
thereof
unto
all
mankind
,
is
erroneous
,
in
that
he
falsely
presumeth
that
the
Divine
decrees
must
needs
be
effective
or
causative
of
all
the
events
decreed
:
Whereas
if
the
events
be
actions
sinfull
,
Gods
decrees
are
permissive
and
ordinative
,
not
decrees
of
causing
,
much
lesse
necessitating
,
such
evil
actions
,
as
hath
been
often
told
him
.
Be
it
granted
that
it
is
all
one
in
substance
to
decree
the
misery
of
an
innocent
man
,
and
to
involve
him
in
a
sinne
that
he
may
be
brought
to
misery
:
We
deny
that
the
opposite
decrees
of
Predestination
and
Preterition
are
decrees
causing
any
innocent
mans
misery
,
or
decrees
involving
,
that
is
,
(
as
this
man
understandeth
it
)
necessarily
causing
any
mans
sinne
whereby
he
is
brought
to
misery
.
For
in
Calvines
opinion
(
with
whom
now
he
dealeth
)
the
decrees
of
Predestination
and
Reprobation
find
all
men
in
the
state
of
sinne
and
miserie
:
That
which
cometh
after
is
never
the
cause
of
that
which
went
before
.
As
for
those
who
consider
Election
and
Preterition
before
the
absolute
prevision
of
sinne
,
they
will
never
grant
that
negative
Reprobation
or
Non-election
was
the
adjudging
or
decreeing
of
innocent
angels
or
men
unto
eternall
misery
or
punishment
,
but
a
decree
of
permitting
innocent
angels
and
men
to
incurre
eternall
misery
and
punishment
,
and
of
not
delivering
them
or
freeing
them
out
of
that
miserable
estate
.
He
is
but
dim-sighted
in
this
controversie
,
who
seeth
not
a
formall
difference
in
these
decrees
:
So
that
God
may
justly
do
the
one
,
though
he
cannot
without
crossing
the
ordinary
revealed
course
of
his
Justice
do
the
other
.
His
second
reason
why
absolute
Reprobation
is
against
Gods
Justice
,
is
,
Object
.
Because
it
maketh
God
to
require
faith
in
Christ
of
those
to
whom
he
hath
precisely
in
his
absolute
purpose
denied
both
a
power
to
believe
,
and
a
Christ
to
believe
in
.
And
Zanchy
saith
,
That
every
man
is
bound
to
believe
that
he
is
chosen
in
Christ
to
salvation
,
&c.
I
hold
it
improper
to
say
that
God
commandeth
or
bindeth
any
man
to
believe
his
own
Predestination
or
Election
,
Answ.
though
some
learned
Divines
spake
in
that
manner
.
My
reason
is
,
Because
we
are
bound
by
way
of
command
to
believe
that
onely
which
the
Prophets
and
Apostles
were
bound
to
preach
unto
us
:
Now
Gods
Ministers
never
had
,
neither
now
have
,
any
commission
to
preach
the
Predestination
of
this
or
that
singular
person
unto
any
man
,
though
they
are
bound
in
the
judgement
of
charity
to
exclude
no
singular
person
out
of
the
number
of
the
elect
.
That
which
the
Ministers
of
the
Gospel
require
of
us
for
the
atteining
of
salvation
is
faith
in
Christ
:
and
that
which
they
command
us
concerning
Predestination
or
election
,
is
not
the
immediate
believing
of
it
as
of
an
article
of
faith
which
they
have
in
commission
to
preach
unto
us
,
but
the
doing
of
those
things
from
whence
à
posteriori
,
the
Spirit
of
God
bearing
witnesse
unto
our
spirit
,
we
come
to
have
a
comfortable
and
lively
perswasion
or
assurance
of
our
Adoption
and
Predestination
:
So
that
this
perswasion
,
assurance
,
or
believing
of
a
mans
singular
Election
,
is
rather
solatium
then
mandatum
,
a
comfort
which
God
by
his
holy
Spirit
worketh
in
those
who
endeavour
to
live
a
sober
,
just
and
godly
life
,
then
a
command
which
God
by
his
Ministers
enjoyneth
this
or
that
man
particularly
to
believe
.
As
for
believing
in
Christ
,
we
grant
that
God
by
the
Ministers
of
the
Gospel
commandeth
all
men
to
whom
Christ
is
preached
to
believe
in
him
:
And
in
this
command
our
common
and
wel-known
conditions
of
being
sinners
and
standing
in
need
of
a
Saviour
are
onely
to
be
respected
,
not
the
distinct
unknown
conditions
of
men
in
Gods
eternall
and
secret
counsel
predestinated
or
not-predestinated
.
But
why
is
this
command
unjust
quoad
non-electos
?
The
decree
of
Preterition
neither
taketh
away
any
power
of
doing
well
,
wherewith
persons
not-elected
are
endued
;
as
we
see
verified
in
the
non-elect
angels
,
who
were
not
stripped
of
their
power
of
standing
by
Gods
decree
of
Not-electing
them
:
neither
is
it
a
decree
binding
Gods
hands
from
giving
them
sufficient
grace
to
do
many
good
acts
,
which
they
wilfully
refuse
to
do
.
For
Sufficient
grace
may
stand
with
Non-election
or
Reprobation
;
though
Effectuall
grace
doth
not
,
as
Divines
commonly
teach
.
And
last
of
all
,
for
power
of
believing
;
I
would
know
what
power
many
millions
of
men
have
to
believe
in
Christ
(
though
reprobated
no
otherwise
then
the
Remonstrants
acknowledge
eternall
Reprobation
)
who
never
heard
nor
ever
shall
heare
of
Christ
?
When
he
hath
shewed
me
what
power
of
believing
these
men
have
,
I
will
more
easily
shew
him
that
any
not-elected
person
living
in
the
Church
hath
the
same
,
if
not
a
nearer
and
greater
.
As
for
his
terms
of
Possibilities
and
Impossibilities
;
they
are
so
full
of
equivocations
that
it
is
hard
to
ground
a
good
argument
upon
them
.
That
is
not
impossible
for
any
Viator
to
do
for
doing
whereof
it
is
possible
for
God
to
give
sufficient
grace
.
Now
it
is
easie
for
God
to
give
any
not-elected
person
sufficient
grace
to
repent
and
believe
without
any
infringing
of
the
eternall
decree
of
his
Non-election
.
Again
,
that
is
not
to
be
judged
absolutely
impossible
for
a
man
to
do
which
,
if
himself
by
a
voluntary
act
of
his
own
hindred
not
,
might
by
him
be
done
.
And
thus
we
say
the
Non-elect
have
a
power
or
possibilitie
to
believe
or
repent
at
the
preaching
of
the
Gospel
:
which
power
might
be
reduced
into
act
,
if
the
voluntary
frowardnesse
and
resistivenesse
of
their
own
hearts
were
not
the
onely
hindering
cause
.
Other
power
then
this
the
Remonstrants
know
not
how
to
find
in
all
those
whom
themselves
acknowledge
to
be
under
the
immutable
decree
of
eternall
Reprobation
.
In
their
opinion
therefore
as
well
as
in
ours
,
when
God
commandeth
reprobated
or
non-elected
persons
to
repent
,
believe
and
finally
to
persevere
,
his
commands
should
be
contrary
to
justice
,
because
supposing
the
perversenesse
and
voluntary
resistance
of
their
wills
(
which
God
hath
decreed
to
permit
)
their
believing
and
persevering
is
impossible
.
It
is
not
Gods
unfeigned
will
they
should
believe
,
Object
.
because
he
will
not
furnish
them
with
necessary
power
to
believe
;
and
therefore
he
cannot
justly
tie
them
to
believe
:
For
then
he
should
tie
them
to
an
act
contrary
to
his
determinate
will
.
Answ.
Gods
unfeigned
will
is
that
will
of
approbation
wherein
he
maketh
known
to
us
in
his
holy
word
what
he
would
have
us
do
and
what
he
would
have
us
not
do
.
God
was
as
farre
from
feigning
or
simulation
when
he
called
Cain
and
Judas
to
repenting
and
believing
as
when
he
called
David
and
Peter
.
But
there
is
another
will
of
God
,
●hereby
he
decreeth
in
himself
infallibly
to
●roduce
the
good
acts
of
repenting
in
David
●nd
Peter
,
and
to
permit
Cain
and
Judas
out
●f
their
own
perverse
wills
to
continue
in
●heir
unfaithfulnesse
and
impenitencie
.
This
●ill
is
not
revealed
unto
men
,
nor
known
●ill
it
be
effected
;
and
therefore
feigning
or
●imulation
being
ad
alterum
,
it
is
ridiculous
●o
charge
these
decrees
with
simulation
.
So
●hat
if
God
voluntate
approbante
doth
un●eignedly
like
those
things
which
he
com●andeth
,
there
is
no
feigning
in
that
will
.
●f
God
voluntate
decernente
do
infallibly
●ork
or
not
work
according
to
his
own
se●ret
counsel
,
there
is
no
falsitie
in
that
de●ree
neither
.
Nor
is
there
any
contrarietie
●n
these
wills
:
for
many
actions
are
in
their
●wn
kind
and
nature
well-pleasing
unto
God
,
which
notwithstanding
God
hath
not
●etermined
to
produce
in
this
or
that
man
.
And
yet
we
hold
not
that
God
hath
determined
to
produce
any
bad
actions
in
men
,
as
●mpenitency
,
unbelief
,
or
the
like
;
because
God
willeth
not
that
perversenesse
or
pravi●ie
which
is
the
effective
or
productive
cause
of
them
,
though
he
hath
decreed
the
permission
,
or
not
remotion
,
of
that
pravitie
●n
omnibus
non
electis
.
[
](A81961-e49040-b)e
e
Altissiod
.
lib.
1.
c.
19.
p.
22.
b.
Vide
Carthus
.
in
1m
m
,
dist.
10
q.
3.
Deus
est
causa
non-ap●ositionis
gratiae
quodammodo
,
scilicet
per
mo●um
quiescendi
,
non
agendi
.
The
decree
of
Reprobation
or
absolute
Non-election
is
unjust
,
Object
.
because
the
non-elect
have
no
object
of
faith
,
no
Christ
to
believe
in
,
and
yet
they
are
commanded
to
believe
.
Answ.
Christ
is
an
object
of
faith
unto
all
who
have
a
possibilitie
and
promise
of
salvation
.
Si
crediderint
,
Si
perseveraverint
;
these
promises
are
generall
,
and
shall
be
truly
performed
unto
all
and
every
singular
man
that
performeth
the
covenants
.
Non-election
or
negative
Reprobation
is
not
an
absolute
denyall
of
Christ
as
an
object
of
faith
to
be
propounded
unto
any
man
,
nor
a
deniall
of
salvation
unto
any
man
performing
the
condition
;
but
a
deniall
of
that
speciall
grace
and
mercy
without
which
God
foreseeth
they
will
trample
the
bloud
of
the
covenant
under
their
feet
,
and
resolveth
to
permit
them
through
their
own
voluntary
wickednesse
so
to
do
.
Such
men
have
part
in
the
covenant
,
and
are
capable
of
the
benefit
of
the
covenant
,
if
they
perform
the
articles
of
the
covenant
:
And
the
elect
themselves
are
no
otherwise
capable
of
the
benefit
thereof
then
by
believing
and
persevering
.
Here
is
the
difference
;
The
elect
have
faith
and
perseverance
infallibly
wrought
in
them
by
the
grace
prepared
for
them
in
their
Predestination
;
the
non-elect
,
having
not
such
effectuall
grace
prepared
for
them
,
continue
voluntarily
in
their
sins
and
unbelief
.
What
the
Remonstrants
have
to
say
against
this
I
know
not
:
I
am
sure
S.
Augustine
saith
,
[
](A81961-e49240-b)f
f
De
Gen.
ad
lit
.
11.10
.
Posset
Deus
horum
voluntates
convertere
,
quoniam
omnipotens
est
;
posset
plané
.
Cur
ergò
non
fecit
?
Quia
noluit
.
Cur
noluerit
penès
ipsum
est
.
Neither
are
such
men
in
the
same
case
with
the
devils
:
For
unto
them
Christ
is
not
propounded
for
a
Saviour
upon
any
conditions
:
unto
them
God
giveth
no
means
inducing
them
to
repentance
;
no
encouragement
,
though
they
should
repent
:
And
yet
(
if
[
](A81961-e49290-b)g
g
De
perf
.
Divin
.
lib.
13.
fol.
31.
Lessius
,
no
enemy
to
the
Remonstrants
doctrine
,
may
be
credited
)
the
devils
,
if
they
might
have
had
but
that
favour
the
non-elect
have
,
would
have
repented
,
and
not
traduced
it
for
crueltie
and
injustice
as
the
Remonstrants
do
.
And
that
this
Authour
may
see
that
the
Contra-remonstrants
put
a
difference
betwixt
the
damned
devils
and
the
reprobates
,
dum
sunt
in
statu
viae
;
In
the
Collation
at
Hague
,
[
](A81961-e49340-b)h
h
pag.
124.
Non
negamus
Christum
,
say
they
,
mortuum
esse
pro
omnibus
.
Etsi
infideles
promeriti
sunt
condemnationem
,
p.
154.
tamen
est
adhuc
via
&
ratio
per
quam
condemnationem
possunt
evadere
,
nimirum
,
si
credant
:
p.
155.
Neque
enim
●ulli
homini
praecisè
resecta
est
salutis
spes
.
Potest
peccator
aliquis
,
etiam
antequam
credat
,
p.
156.
scire
Christum
pro
se
mortuum
esse
,
quod
ad
sufficientiam
meritorum
attinet
,
imò
verò
quoad
applicationem
,
si
crediderit
.
The
Remonstrants
dare
not
promise
salvation
unto
any
persons
reprobated
according
to
their
decree
founded
upon
prevision
of
their
finall
infidelity
and
impenitency
,
but
under
these
conditions
,
Si
crediderint
&
poenituerint
:
We
assure
them
of
saluation
under
the
same
conditions
,
notwithstanding
the
absolute
decree
of
their
Non-election
.
The
Remonstrants
cannot
assigne
any
grace
or
gracious
operation
of
the
Spirit
of
God
which
may
stand
truly
with
that
decree
of
eternall
Reprobation
which
they
admit
,
and
will
not
stand
with
that
which
we
admit
.
It
is
therefore
as
true
that
Christ
died
for
all
men
according
to
our
doctrine
of
Predestination
and
Reprobation
as
according
unto
theirs
.
Absolute
Reprobation
maketh
God
unjust
,
Object
.
because
it
maketh
him
punish
men
for
omission
of
an
act
which
is
made
impossible
by
his
own
decree
,
&c.
Answ.
A
fallacy
obtruding
that
for
a
cause
of
mens
sinne
which
was
no
cause
.
Gods
decrees
go
before
the
events
decreed
:
But
in
malis
it
is
onely
antecessio
ordinis
non
causalitatis
.
The
decree
of
Reprobation
as
the
Remonstrants
put
it
,
is
eternall
and
immutable
,
it
is
antecedent
to
their
act
of
sinning
or
misbelieving
,
which
are
all
temporall
;
and
yet
they
would
say
we
wronged
them
if
we
should
charge
that
eternall
decree
with
causing
their
temporall
rebellion
or
destruction
.
They
wrong
us
as
much
.
For
let
Reprobation
be
absolute
or
conditionate
,
it
leaveth
the
same
possibilities
and
the
same
liberty
unto
the
agents
.
And
there
are
the
same
difficulties
in
according
the
libertie
of
mans
free-will
with
the
infallible
prescience
of
God
,
which
are
in
according
it
with
the
absolute
decrees
of
his
Predestination
.
Those
who
are
versed
in
the
writings
of
the
ancient
Philosophers
,
Divines
or
Schoolmen
,
cannot
be
ignorant
of
this
,
though
such
as
have
confined
their
reading
or
(
at
least
)
their
belief
to
Arminius
,
Vide
Ruiz
.
De
scientia
Dei
,
p.
252
,
253
,
&c.
&
265.
273.
285.
Corvinus
,
and
men
of
that
stamp
,
think
when
they
have
founded
Gods
eternall
Predestination
and
Preterition
upon
an
eternall
prescience
that
they
have
removed
all
difficulties
.
To
his
oppugning
our
answers
pag.
314
,
&c.
FOr
the
decrees
of
Election
and
Reprobation
;
they
have
not
reference
to
any
capitulations
,
conditions
,
or
promises
,
whereby
God
tieth
himself
to
do
thus
or
thus
:
but
they
are
immanent
eternall
decrees
,
for
affording
or
not
affording
indebita
beneficia
,
or
for
affording
them
in
greater
or
lesser
measure
,
according
to
the
absolute
will
and
free
pleasure
of
God
the
giver
.
There
is
no
well-instructed
understanding
that
will
conceive
it
contrary
to
justice
or
contrary
to
mercy
,
for
God
in
things
o●
this
nature
to
do
as
he
will
with
his
own
▪
No
humane
understanding
purged
from
prejudice
,
corrupt
affections
,
corrupt
opinions
and
other
impediments
of
right
judgement
,
will
think
it
unjust
for
God
absolutely
to
decree
the
bringing
of
some
men
and
angels
unto
eternall
blessednesse
by
preparing
for
them
and
bestowing
upon
them
such
means
as
he
knoweth
will
and
determineth
shall
bring
them
thereunto
.
And
this
we
call
absolute
Predestination
.
Nor
will
he
think
it
unjust
for
God
absolutely
to
decree
the
permitting
of
some
other
angels
and
men
to
lose
eternall
blessednesse
by
their
own
default
,
and
to
decree
the
putting
them
under
such
an
order
of
providence
as
he
infallibly
knoweth
they
will
abuse
to
the
procuring
of
their
certain
misery
.
And
this
we
call
absolute
Reprobation
.
Neither
of
these
are
decrees
of
remunerative
or
vindicative
justice
:
they
are
not
grounded
upon
any
antecedent
promise
or
indentment
:
And
therefore
his
whole
discourse
to
prove
that
Gods
justice
is
the
self-same
with
the
civil
or
morall
justice
of
men
,
is
here
altogether
impertinent
.
I
passe
it
over
therefore
with
this
animadversion
,
That
if
he
extend
divine
justice
to
all
acts
and
decrees
of
his
absolute
will
,
where
by
faithfull
promise
he
hath
not
bound
himself
to
do
the
one
way
or
the
other
,
he
will
shew
himself
much
mistaken
,
if
he
accuse
God
of
injustice
for
every
act
which
would
be
very
unjust
were
it
done
by
men
.
Pride
,
fulnesse
of
bread
,
Ezek.
16.49
.
abundance
of
idlenesse
,
neglect
of
the
poore
,
were
the
sinnes
for
which
Sodome
was
burned
with
fire
and
brimstone
from
heaven
:
But
poore
sucking
infants
guiltlesse
of
the
same
crimes
were
by
God
adjudged
to
undergo
the
same
flames
.
Put
this
to
the
triall
of
reason
,
and
it
will
seem
cruel
and
unjust
.
Young
indiscreet
children
for
calling
a
Prophet
Bald-pate
,
were
cast
by
God
unto
the
bears
:
If
an
earthly
judge
should
condemne
children
to
be
cast
unto
the
bears
or
lions
for
the
like
fault
,
put
him
upon
the
triall
of
reason
,
and
the
judge
himself
will
be
found
to
have
done
contrary
to
justice
,
and
to
have
deserved
punishment
.
And
to
end
in
that
example
of
infants
,
so
often
urged
by
this
Authour
;
If
an
earthly
king
or
judge
,
being
able
to
hinder
,
should
suffer
thousands
of
his
harmlesse
infant
subjects
to
be
tormented
with
pains
,
to
be
vexed
by
devils
,
to
be
snatched
away
with
sudden
death
,
he
would
be
deemed
carelesse
,
unjust
,
cruel
:
God
seeth
,
and
oftentimes
suffereth
all
this
to
befall
poore
little
babes
,
being
most
able
to
prevent
it
:
call
these
doings
of
God
to
triall
of
humane
reason
,
and
it
will
never
be
able
rightly
to
examine
them
.
It
is
folly
therefore
to
suppose
that
whosoever
hath
but
the
brain
of
a
reasonable
man
,
is
able
to
fathom
the
depth
of
Gods
just
judgements
.
We
say
rather
with
learned
and
modest
Saint
Augustine
,
[
](A81961-e49710-b)i
i
De
civit
.
l.
2.
c.
23.
Vide
l.
20.
c.
2.
&
Gers
.
De
cons.
Theol.
l.
1.
prosâ
2.
Judicia
tua
,
ô
Deus
,
abyssus
multa
,
Psal.
36.
Cujus
judicia
nemo
plenè
comprehendit
,
nemo
justè
reprehendit
.
This
Authour
disliketh
that
we
make
Gods
will
such
a
rule
of
righteousnesse
as
that
we
may
certainly
inferre
,
God
willeth
and
worketh
this
;
Therefore
it
is
just
he
should
s●
will
and
work
:
Or
,
God
willeth
not
or
not
worketh
this
;
Therefore
it
is
just
he
should
neither
will
it
nor
work
it
.
But
he
deceiveth
himself
,
First
,
in
that
he
will
needs
parallel
and
square
the
Divine
justice
unto
the
rule
of
civil
and
humane
justice
,
not
onely
where
God
hath
brought
upon
himself
debitum
fidelitatis
,
by
promising
or
covenanting
to
do
thus
;
but
where
he
hath
reserved
unto
himself
liberriman
potestatem
of
doing
or
not
doing
,
of
doing
this
or
the
contrary
.
For
example
,
if
God
should
not
shew
mercy
upon
every
sinner
that
repenteth
,
reason
would
say
he
dealt
not
justly
;
as
it
saith
of
men
when
they
break
their
promise
:
But
if
God
decree
to
soften
one
mans
heart
,
and
give
him
the
grace
of
repentance
and
perseverance
,
and
not
to
give
the
same
graces
to
another
,
here
it
is
not
right
reason
,
but
blind
and
bold
reason
,
which
chargeth
God
with
injustice
.
If
God
strike
a
petty
sinner
presently
and
spare
a
grand
sinner
till
he
be
old
in
wickednesse
,
suffering
him
to
do
much
mischief
,
and
knowing
that
he
will
do
much
mischief
if
he
be
spared
,
neither
the
sudden
striking
of
the
lesser
sinner
nor
the
longer
sparing
of
the
greater
is
contrary
to
Divine
justice
:
and
yet
such
dealing
is
not
according
to
the
rule
of
humane
civil
justice
allowable
.
Secondly
,
this
man
is
deceived
,
in
supposing
the
Justice
of
God
(
which
is
to
do
nothing
contrary
to
the
goodnesse
of
his
own
nature
)
to
be
such
a
rule
as
restraineth
him
,
if
he
will
be
just
in
his
dealings
,
to
one
part
of
the
contradiction
.
The
rule
of
justice
which
tieth
men
to
do
justly
,
is
such
a
rule
as
sheweth
them
unjust
when
they
do
otherwise
.
But
(
as
I
noted
formerly
)
in
things
where
there
is
no
expresse
covenant
or
promise
on
Gods
part
,
if
he
should
pretermit
that
which
he
doeth
,
and
do
that
which
he
pretermitteth
,
if
he
should
deal
more
mercifully
with
this
man
then
he
doth
,
or
more
severely
with
that
,
there
were
no
injustice
in
it
,
nothing
unbeseeming
the
Divine
goodnesse
.
Impossible
therefore
it
is
to
reduce
Gods
justice
in
his
decrees
or
acts
to
the
rules
of
reason
or
humane
justice
;
since
when
these
judge
a
decree
or
an
action
to
hold
square
with
the
rule
of
justice
,
they
judge
the
pretermitting
of
it
or
doing
the
contrarie
to
be
an
act
of
injustice
.
But
it
fareth
not
so
with
God
:
and
therefore
by
the
generall
consen●
of
all
Divines
the
opinion
of
Abulandu●
tending
to
this
purpose
is
exploded
:
and
th●
Master
of
the
Sentences
concludeth
agains●
him
,
[
](A81961-e49900-b)k
k
Lomb.
lib.
1.
dist.
43.
Deus
potest
dimittere
quae
facit
,
&
f●cere
quae
dimittit
.
God
had
not
been
unjust●
if
he
had
stricken
David
with
sudden
deat●
in
the
midst
of
his
adulterie
;
neither
was
h●
unjust
in
forbearing
him
and
expecting
hi●
repentance
.
Acts
12.
Gods
will
was
just
in
executing
present
vengeance
upon
Herode
for
accepting
the
profane
acclamation
of
the
flattering
people
;
and
Gods
will
had
been
just
if
h●
had
decreed
to
have
forborn
him
longer
a●
to
have
given
him
repentance
.
God
needed
not
rules
of
humane
justice
.
[
](A81961-e49960-b)l
l
Altiss
.
tract
.
19.
quaest.
77.
Justitia
D●
essentia
sua
est
,
quae
regula
omnium
est
,
&
nul●
regulatur
.
Gods
will
is
ordinatissima
in
se
,
●
propter
hoc
non
indiget
ordinante
.
Ordo
eni●
ordinante
non
indiget
.
And
Carthusianus
[
](A81961-e50010-b)m
m
In
4.
dist.
46.
qu.
1.
Totus
ordo
justitiae
originaliter
ad
Divin●
voluntatem
reducitur
.
Quicquid
Deus
vul●
justum
est
,
nec
propriè
ejus
voluntas
restring●tur
justitiâ
.
And
our
Anselmus
telleth
u●
[
](A81961-e50060-b)n
n
Pros.
c.
10
That
when
God
punisheth
wicked
me●
that
it
is
just
,
because
it
is
agreeable
to
the
deserts
;
and
when
he
spareth
them
,
it
is
ju●
too
,
because
it
is
agreeable
with
his
ow●
godnesse
.
No
man
therefore
looking
at
th●
rules
of
humane
justice
onely
,
can
say
of
God
,
as
we
may
of
an
earthly
Judge
,
If
he
decree
this
,
he
decreeth
justly
;
if
he
doth
this
,
he
doth
justly
:
but
if
he
decreeth
or
doth
otherwise
,
he
decreeth
or
doth
unjustly
;
because
where
God
hath
not
limited
himself
in
his
manner
of
dealing
with
men
by
his
revealed
word
,
there
that
is
alwayes
[
](A81961-e50090-b)o
o
Vide
Scot.
lib.
4.
dist.
46.
qu.
1.
just
quod
actualiter
volitum
est
à
Divina
voluntate
,
&
quia
actualiter
volitum
est
à
Divina
voluntate
.
It
is
true
,
God
cannot
decree
nor
will
any
thing
but
salvâ
justitiâ
;
that
is
,
He
can
do
nothing
contrajustitiam
:
yet
he
may
decree
and
do
many
things
praeter
justitiam
:
he
may
freely
decree
and
do
many
things
where
salvâ
justitiâ
he
might
as
freely
have
decreed
and
done
the
contrary
.
Gods
will
revealed
is
a
rule
of
justice
to
us
,
&
he
commandeth
us
nothing
contrarie
to
this
rule
:
But
Gods
own
absolute
will
is
it
which
regulateth
his
dealings
with
us
in
all
those
things
where
he
hath
not
made
himself
as
it
were
a
debter
by
some
revealed
ordinance
of
his
own
making
.
Now
the
Predestination
of
Abel
and
the
Preterition
of
Cain
were
decrees
regulated
by
no
former
promises
or
indentments
:
and
hence
it
followeth
that
it
had
been
no
act
of
injustice
in
God
which
way
soever
he
had
decreed
.
Hence
Suarez
,
[
](A81961-e50180-b)p
p
Opusc
.
l.
2.
c.
5.
p.
174.
Cùm
causa
omnium
aequalis
esset
,
hunc
elegit
Deus
suo
arbitrio
,
illum
non
elegit
.
To
his
further
reply
we
say
,
That
the
decrees
of
absolute
Predestination
and
Preterition
do
no
more
draw
after
them
an
inevitable
damnation
of
any
man
then
the
decrees
of
Predestination
and
Reprobation
which
the
Remonstrants
admit
of
.
This
hath
been
already
proved
,
and
therefore
whilest
he
supposeth
this
,
he
beggeth
a
false
principle
which
must
never
be
granted
him
.
We
confesse
that
absolute
Reprobation
clogged
with
those
calumnies
which
he
layeth
upon
it
,
of
Making
God
the
cause
of
sinne
,
of
Necessitating
mens
wills
unto
their
inevitable
damnation
,
must
needs
appear
odious
unto
right
reason
:
But
it
is
calumniation
,
not
right
reason
,
which
imposeth
these
consequents
upon
the
absolute
decrees
of
Election
and
Non-election
.
Right
reason
rightly
illuminated
and
sanctified
will
never
forbid
a
Christian
to
believe
that
God
without
any
injustice
might
absolutely
have
elected
and
predestinated
many
whom
he
hath
left
inter
non-electos
,
and
might
absolutely
have
left
inter
non-electos
many
whom
he
hath
predestinated
.
What
he
saith
to
our
third
answer
,
is
quite-besides
the
cushion
.
First
,
because
we
maintein
that
the
absolute
decrees
do
no
more
hinder
God
from
giving
any
man
a
power
of
believing
,
or
eschewing
this
or
that
sinne
,
then
the
conditionate
decrees
for
which
he
striveth
.
Secondly
,
because
for
Election
and
Non-election
,
and
for
the
preparation
of
effectuall
grace
flowing
from
the
one
and
denegation
of
effectuall
grace
following
the
other
,
God
was
not
tied
either
way
by
any
revealed
ordination
or
promise
,
as
this
Authour
erroneously
conceiveth
.
As
for
Gods
law
which
cannot
be
kept
without
supernaturall
grace
;
we
say
,
Men
are
as
capable
of
any
supernaturall
grace
,
considered
under
the
absolute
decrees
mainteined
by
S.
Augustine
and
by
the
Church
of
England
,
as
considered
under
the
conditionall
decrees
of
late
framed
by
Arminius
and
embraced
by
the
Remonstrants
.
For
his
further
pains
in
labouring
to
prove
that
God
is
bound
to
restore
unto
men
power
to
believe
;
it
needeth
no
answer
till
he
have
proved
that
the
decree
of
Reprobation
as
it
is
fansied
by
the
Remonstrants
,
affordeth
God
this
libertie
,
and
as
it
is
taught
by
us
bindeth
Gods
hands
.
We
have
declared
already
,
that
the
decree
of
absolute
Non-election
or
negative
Reprobation
may
stand
with
sufficiency
of
grace
;
and
doth
stand
in
our
opinion
with
that
kind
of
sufficiencie
which
the
Remonstrants
themselves
are
forced
to
flie
unto
.
For
they
never
dare
maintein
,
that
God
giveth
unto
every
man
reprobated
in
their
sense
proximam
potentiam
credendi
;
nor
dare
they
maintein
a
sufficiency
of
saving
grace
administred
and
bestowed
upon
every
singular
person
in
the
world
.
But
they
come
in
with
limitations
&
exceptions
;
In
causis
universalibus
,
Nisi
per
eos
steterit
,
Nisi
defecerint
gratiae
oblatae
,
and
the
like
.
All
this
we
can
admit
as
well
as
the
Remonstrants
,
and
turn
it
to
our
advantage
.
For
as
it
is
a
proof
of
absolute
Predestination
or
Election
,
to
have
such
grace
prepared
for
a
man
as
absolutely
effecteth
the
end
to
which
it
is
given
;
so
it
is
a
proof
of
absolute
Non-election
or
negative
Reprobation
to
have
such
grace
onely
prepared
and
given
to
a
man
as
through
the
default
of
his
own
will
worketh
not
that
good
end
to
which
it
ought
to
have
served
.
I
conclude
therefore
,
That
absolute
Predestination
and
Reprobation
are
no
more
contrarie
to
the
Justice
of
God
then
the
Arminian
Predestination
and
Reprobation
founded
upon
the
prevision
of
such
good
or
bad
acts
as
men
will
do
after
they
are
born
into
this
world
.
Treatise
.
4.
Opposite
to
Gods
TRUTH
.
FOurthly
,
it
oppugneth
the
Truth
and
Sincerity
of
God
.
God
is
a
God
of
truth
,
Deut.
32.4
.
Truth
it self
,
John
14.6
.
so
called
,
because
he
is
the
fountain
of
truth
,
and
the
perfection
of
truth
without
the
least
mixture
of
falshood
.
The
strength
of
Israel
cannot
lie
,
1.
Sam.
15.29
.
Let
God
be
true
,
and
every
man
a
liar
(
saith
the
Apostle
:
)
that
he
might
be
justified
in
his
sayings
,
and
overcome
when
he
is
judged
,
Rom.
3.4
.
that
is
,
Men
may
lie
;
for
all
men
are
liars
:
but
God
can
never
lie
.
If
any
man
would
go
about
to
challenge
him
with
untruth
,
his
challenge
would
easily
appear
to
be
a
calumny
:
The
truth
of
God
like
the
glorious
sunne
will
break
through
all
the
clouds
of
false
accusations
that
seek
to
obscure
it
.
Simile
gaudet
simili
,
Like
loveth
his
like
:
God
loveth
such
as
are
true
of
heart
,
Psal.
51.6
.
and
hath
an
hypocrite
in
utter
detestation
:
and
therefore
he
must
needs
be
true
himself
.
No
man
(
for
ought
I
know
)
doubteth
of
it
.
But
by
absolute
Reprobation
God
is
made
untrue
and
hypocriticall
in
his
dealings
with
men
,
and
in
all
matters
apperteining
to
their
eternall
state
;
particularly
,
1
in
his
Commands
,
²
in
his
Offers
of
grace
and
glory
,
³
in
his
Threats
,
⁴
passionate
Wishes
and
Desires
of
mens
chief
good
,
and
⁵
in
his
Expostulations
,
and
Commiserations
also
.
I.
In
his
(
A
)
Commands
.
For
by
this
doctrine
God
commandeth
those
men
to
repent
and
believe
whom
he
secretly
purposeth
shall
not
believe
.
[
](A81961-e50620-b)i
i
Lib.
contra
Schafm
.
pag.
60.
Etsi
reprobos
mandat
Deus
ut
evangelio
credant
,
non
vult
tamen
ut
credant
.
Though
God
command
reprobates
to
believe
the
gospel
,
yet
he
will
not
have
them
believe
,
saith
Piscator
.
Now
whom
God
commandeth
to
believe
&
repent
;
those
he
willeth
outwardly
should
believe
and
repent
;
for
by
his
commandments
he
signifieth
his
good
will
and
pleasure
:
and
he
must
inwardly
and
heartily
will
it
too
,
or
else
he
dissembleth
.
For
words
,
if
they
be
true
,
are
an
interpretation
of
the
mind
:
when
they
are
not
,
they
are
mere
impostures
and
simulations
.
II.
In
his
(
B
)
Offers
of
grace
and
glory
,
which
he
maketh
to
such
as
refuse
them
and
perish
for
refusing
them
,
as
well
as
to
those
who
do
accept
them
to
their
salvation
.
This
is
evident
,
Esay
65.2
.
I
have
spread
out
my
hands
all
the
day
long
.
To
whom
?
to
a
rebellious
people
.
and
Matt.
22.
we
reade
,
that
those
men
were
invited
to
the
wedding
that
came
not
.
&
Acts
3.26
.
there
it
is
said
to
the
Jews
who
had
denyed
Christ
,
as
vers.
14.
To
you
hath
God
sent
his
sonne
Jesus
to
blesse
you
,
in
turning
every
one
of
you
from
your
iniquities
.
How
oft
(
saith
Christ
)
would
I
have
gathered
you
?
speaking
of
such
as
neglected
their
visitation
,
and
so
lost
their
salvation
.
It
is
evident
also
by
reason
.
For
as
many
as
are
under
the
commandment
,
are
under
the
promise
too
,
as
we
may
see
Acts
2.38
,
39
:
Repent
,
and
be
baptized
every
one
of
you
,
and
ye
shall
receive
the
gift
of
the
holy
Ghost
:
for
to
you
and
your
children
is
the
promise
made
.
In
which
words
Peter
maketh
the
command
and
the
promise
of
equall
extent
,
both
universall
.
And
there
is
cause
why
:
For
he
maketh
the
promise
his
motive
to
perswade
obedience
to
the
command
:
and
it
would
not
have
reached
home
,
if
it
had
not
respected
all
those
to
whom
the
command
was
given
.
No
man
,
reprobate
or
other
,
thinketh
any
lesse
,
Every
man
that
heareth
the
Gospel
preached
,
taketh
himself
to
be
under
the
gracious
offer
of
eternall
life
,
and
upon
these
thoughts
hath
some
desires
,
some
hopes
of
it
,
and
stirreth
up
himself
to
forsake
some
pleasing
sinnes
which
otherwise
he
would
not
part
with
,
and
do
some
unwelcome
duties
which
otherwise
he
would
not
do
.
But
now
Gods
meaning
is
(
by
this
doctrine
)
that
the
most
of
those
to
whom
he
offereth
his
grace
and
glory
,
shall
have
neither
.
And
so
Piscator
saith
,
[
](A81961-e50730-b)k
k
De
praed.
cont
.
Schafm
.
pag.
74.
Gratia
non
offertur
à
Deo
singulis
(
licèt
vocatis
)
animo
communicandi
eam
,
sed
solis
electis
.
Grace
is
not
offered
by
God
even
to
those
who
are
called
,
with
a
meaning
to
give
it
,
but
to
the
elect
onely
.
In
the
same
book
he
hath
such
another
speech
;
[
](A81961-e50760-b)l
l
Non
vult
Deus
reprobos
credere
,
licèt
linguâ
Profiteatur
se
velle
,
pag.
143.
Though
God
in
words
protest
he
would
have
reprobates
to
believe
,
yet
indeed
he
will
not
have
them
.
They
make
God
to
deal
with
men
in
matters
of
salvation
as
the
poets
feigne
the
gods
to
have
dealt
with
poore
Tantalus
:
They
placed
him
in
a
clear
and
goodly
river
up
to
the
very
chin
,
and
under
a
tree
which
bare
much
sweet
and
pleasant
fruit
that
did
almost
touch
his
lips
:
but
this
they
did
with
a
purpose
that
he
should
tast
of
neither
:
for
when
he
put
his
mouth
to
the
water
to
drink
,
it
waved
away
from
him
;
&
when
he
reached
his
hand
to
the
fruit
to
have
eaten
of
it
,
it
withdrew
it self
presently
out
of
his
reach
,
so
as
he
could
neither
eat
nor
drink
.
Just
so
dealeth
God
with
reprobates
,
by
their
doctrine
:
He
placeth
them
under
the
plentifull
means
of
salvation
,
offereth
it
to
them
so
plainly
that
men
would
think
they
might
have
it
when
they
will
,
and
yet
intendeth
fully
they
shall
never
have
it
,
withholding
from
them
either
the
first
grace
that
they
cannot
believe
,
or
the
second
grace
that
they
cannot
persevere
.
Did
not
those
gods
delude
Tantalus
?
Yes
doubtlesse
.
And
if
God
do
so
with
reprobates
,
what
doth
he
but
delude
them
and
dissemble
with
them
in
his
fairest
and
likeliest
offers
of
salvation
that
he
maketh
them
?
And
this
do
Zanchius
and
Bucer
grant
by
evident
consequence
,
as
appeareth
by
a
speech
or
two
of
theirs
,
which
cannot
stand
with
their
conclusion
,
and
therefo●e
(
I
suppose
)
fell
unwarily
from
them
.
Zanchius
telleth
us
roundly
,
that
every
man
who
is
called
,
is
bound
to
think
that
he
is
elected
,
otherwise
he
doth
offer
great
injury
to
God
,
and
[
](A81961-e50790-b)m
m
Zanch.
l.
5.
De
nat.
Dei
,
c●p
.
2.
Perstringere
Deum
mendacii
,
qui
illi
in
verbo
dicit
se
velle
salutem
ejus
,
&
in
hunc
finem
ad
Christum
vocasse
.
accuse
him
of
lying
,
which
saith
to
him
in
his
word
,
that
he
desireth
his
salvation
,
and
for
this
cause
hath
called
him
.
In
which
speech
he
plainly
implyeth
,
that
if
God
call
a
man
whom
he
hath
absolutely
rejected
,
he
doth
but
delude
him
when
he
calleth
him
.
The
like
speech
hath
Bucer
;
[
](A81961-e50830-b)n
n
Bucer
.
in
c.
8.
ad
Rom.
qu.
de
praed
.
Primum
quod
Deo
debes
,
est
ut
credas
esse
te
ab
eo
praedestinatum
.
Nam
id
ni
credas
,
facis
eum
tibi
,
cùm
te
ad
salutem
vocat
per
evangelium
,
illudere
.
A
man
must
believe
that
he
is
predestinate
,
or
else
he
maketh
God
to
mook
him
when
he
calleth
him
.
A
man
therefore
that
is
not
predestinate
but
an
absolute
reprobate
,
when
he
is
called
to
salvation
,
is
but
deluded
:
It
is
the
necessary
resultance
of
their
speeches
.
If
a
creditour
should
resolve
upon
no
terms
to
forgive
his
debtour
one
farthing
of
his
debt
,
and
yet
make
him
offers
to
remit
the
whole
upon
some
conditions
,
and
bind
his
offers
with
a
deep
and
solemn
oath
,
would
not
we
say
that
he
were
a
rank
dissembler
and
a
mere
deluder
of
his
poore
debtour
?
We
can
say
no
lesse
of
God
,
if
it
be
true
that
he
hath
irrevocably
decreed
at
no
hand
to
save
such
particular
men
,
and
yet
promiseth
and
sweareth
that
he
will
save
them
if
they
will
believe
his
promises
and
repent
.
What
can
such
oathes
and
promises
be
but
mere
delusions
of
miserable
men
?
III.
In
his
(
C
)
Threats
and
Comminations
also
by
this
doctrine
is
God
made
to
be
hollow
and
deceitfull
.
For
against
what
sinnes
are
threats
denounced
?
Alwayes
against
actuall
sinnes
:
We
never
read
that
they
are
thundered
out
against
us
for
originall
sinne
:
They
intimate
therefore
that
the
sinnes
for
which
men
go
to
hell
,
are
their
actuall
transgressions
.
But
if
it
be
true
that
God
decreed
men
to
hell
for
originall
sinne
,
that
which
those
threats
import
and
signifie
is
not
true
,
and
so
God
is
not
sincere
in
them
.
Besides
,
all
threatnings
imply
that
the
evil
threatned
may
be
avoyded
:
for
therefore
are
they
denounced
,
that
men
might
by
them
be
brought
to
repentance
,
and
so
escape
the
evils
threatned
:
But
if
some
men
be
peremptorily
ordained
to
destruction
,
then
their
destruction
cannot
be
prevented
:
and
so
the
threatnings
of
damnation
in
this
respect
also
do
signifie
an
untruth
,
and
God
in
them
dealeth
not
plainly
with
men
.
IV.
In
all
the
(
D
)
other
things
before
mentioned
is
God
full
of
guile
too
(
by
this
opinion
;
)
namely
,
in
his
1.
Passionate
Wishes
,
that
even
those
men
might
repent
that
repent
not
,
and
might
be
saved
that
through
their
impenitencie
are
not
saved
.
Of
these
we
reade
,
Deut.
5.29
.
O
that
there
were
such
a
heart
in
them
to
fear
me
,
that
it
might
go
well
with
them
.
and
Psal.
81.11
.
O
that
my
people
had
hearkened
,
and
Israel
had
walked
in
my
wayes
,
&c.
and
Esay
48.18
.
O
that
thou
hadst
hearkened
to
my
commandments
,
&c.
2.
In
his
mournfull
Expostulations
.
Esay
5.3
.
Judge
,
I
pray
you
,
between
me
and
my
vineyard
:
what
could
I
have
done
more
for
my
vineyard
?
And
Jerem.
2.
throughout
the
whole
chapter
,
especially
verse
31.
Have
I
been
a
wildernesse
to
Israel
,
or
a
land
of
darknesse
?
and
verse
32.
Can
a
maid
forget
her
ornaments
,
or
a
bride
her
attire
?
yet
my
people
have
forgotten
me
dayes
without
number
.
Ezek.
33.11
.
Turn
ye
,
turn
ye
:
why
will
ye
die
,
O
house
of
Israel
?
3.
In
his
melting
Commiserations
of
the
wofull
condition
of
foolish
men
who
would
not
be
reclaimed
.
How
shall
I
give
thee
up
,
O
Ephraim
?
how
shall
I
deliver
thee
,
O
Israel
?
My
repentings
ar●
kindled
together
,
my
heart
is
turned
within
me
,
Hos.
11.8
▪
O
Jerusalem
,
Jerusalem
,
which
killest
the
prophets
,
and
stone●●
them
that
are
sent
to
thee
,
&c.
In
all
these
there
is
but
little
sinceritie
,
if
there
be
a
secret
resolution
that
the
most
of
those
towards
whom
those
wishes
,
chidings
and
pitifull
bemonings
are
used
,
shall
be
damned
without
remedie
.
Gods
fairest
offers
,
his
sweetest
invitations
,
his
greatest
sympathies
,
and
amplest
curtesies
,
if
this
doctrine
be
true
,
come
little
short
(
I
think
)
of
Absaloms
feast
,
Joabs
congie
,
the
kisse
of
Juda●
and
the
hyena's
tears
.
For
in
all
these
aliud
animo
vult
,
a●●ud
verbis
significat
,
he
saith
one
thing
and
meaneth
another
▪
and
therefore
dissembleth
.
Nay
,
the
whole
Ministery
(
wherein
God
commandeth
,
offereth
,
chideth
,
entreateth
,
lamenteth
,
&c.
)
if
this
be
true
,
is
but
a
mere
imposture
,
a
giving
of
words
without
any
meaning
of
answerable
deeds
,
and
an
imposture
so
much
the
greater
,
by
how
much
the
shew
of
kindnesse
is
the
heartier
.
For
how
can
a
good
thing
be
offered
with
stronger
shews
of
a
good
meaning
,
then
when
it
is
offered
with
exhortations
and
intreaties
to
accept
it
,
with
clear
demonstrations
of
the
excellencies
of
it
,
with
unfeigned
wishes
that
the
parties
to
whom
it
is
offered
would
accept
it
,
and
bitter
lamentations
for
their
folly
in
refusing
it
?
With
all
these
inforcements
i●
Gods
tender
of
salvation
to
reprobates
accompanied
,
and
therefore
in
shew
most
heartie
and
serious
.
In
a
word
,
thus
speaketh
(
E
)
God
(
by
his
doctrine
)
to
reprobates
in
th●
ministerie
;
O
ye
reprobates
,
once
most
dearly
beloved
of
m●
in
your
father
Adam
,
but
now
●xtremely
and
implacably
hated
,
and
by
mine
eternall
and
uncontrollable
order
sealed
up
under
invincible
sinne
and
misery
;
amend
your
lives
,
and
believe
in
the
name
of
mine
onely-begotten
Sonne
.
If
ye
repen●
and
believe
not
,
there
is
no
remedy
,
ye
must
be
damned
:
but
if
ye
repent
and
believe
,
ye
shall
be
saved
;
though
your
sinnes
be
as
red
as
scarlet
,
I
will
make
them
as
white
as
wooll
.
Think
not
that
I
would
have
you
die
:
for
I
swear
,
As
I
live
,
I
will
not
the
death
of
him
that
dyeth
;
I
would
have
no
man
to
perish
,
but
all
to
come
to
repentance
.
I
beseech
you
therefore
be
reconciled
.
I
have
cryed
and
called
unto
you
,
I
have
a
long
time
waited
upon
you
,
that
ye
might
repent
,
and
still
am
I
knocking
at
the
doores
of
your
hearts
for
entrance
.
O
that
there
were
a
heart
in
you
to
fear
me
and
keep
my
commandments
,
that
it
might
go
well
with
you
for
ever
.
What
shall
I
do
unto
you
?
how
shall
I
intreat
you
?
Will
ye
not
be
made
clean
?
When
will
it
once
be
?
Can
God
speak
thus
to
reprobates
,
who
by
his
own
decree
shall
never
repent
nor
be
saved
,
without
the
deepest
dissimulation
?
That
which
is
usually
said
to
clear
the
absolute
decree
from
this
crimination
,
is
,
That
God
wisheth
the
salvation
of
the
reprobate
seriously
,
but
not
absolutely
:
he
would
have
those
men
saved
who
are
not
saved
,
but
yet
upon
condition
they
will
repent
and
believe
:
And
therefore
,
though
they
do
perish
,
yet
God
is
candid
and
sincere
in
his
offers
of
salvation
to
them
:
for
therefore
do
they
perish
,
because
they
perform
not
the
condition
,
and
not
because
God
offereth
not
salvation
seriously
unto
them
.
But
this
answer
is
too
short
.
It
is
true
(
F
)
indeed
,
God
will
have
all
men
to
be
saved
upon
condition
onely
that
they
will
believe
and
repent
,
according
to
that
speech
of
S.
Ambrose
,
Deus
vult
omnes
salvari
,
si
&
ipsi
velint
,
God
would
have
all
to
be
saved
,
if
they
themselves
would
.
For
if
he
would
absolutely
have
it
so
,
what
can
hinder
it
?
who
hath
resisted
his
will
?
And
it
is
true
likewise
,
that
a
conditionall
promise
may
be
serious
as
well
as
an
absolute
:
but
then
the
condition
must
be
possible
to
them
to
whom
the
promise
is
made
,
and
the
performance
of
the
condition
must
be
a
part
of
Gods
will
as
well
as
the
salvation
promised
;
or
else
the
promise
cannot
be
candid
and
sincere
.
Conditio
est
oblata
potéstas
aliquid
eligendi
,
A
condition
is
the
offer
of
a
power
of
choice
.
Where
there
is
no
libertie
of
choice
afforded
,
there
●is
no
true
condition
appointed
.
In
substance
it
is
all
one
to
offer
a
courtesie
under
a
condition
(
G
)
not
possible
,
and
not
to
offer
it
at
all
;
and
in
circumstance
it
is
much
worse
.
In
substance
all
one
.
The
Lawyers
tell
us
that
a
contract
made
sub
conditione
impraestabili
nullus
aestimatur
,
under
a
condition
not
possible
,
is
esteemed
no
bargain
.
And
the
Logicians
rule
is
,
That
[
](A81961-e51100-b)o
o
Conditionalis
propositio
quae
habet
annexam
conditionem
impossibilem
,
aequipollet
simpliciter
neganti
.
a
condition●ll
proposition
which
hath
an
impossible
condition
annexed
to
it
,
is
equivalent
to
a
bare
negation
.
It
is
all
one
for
me
to
offer
a
piece
of
money
to
on●
blind
man
upon
condition
he
will
open
his
eyes
and
tell
me
what
piece
of
money
it
is
and
what
stamp
it
hath
,
and
to
deny
it
flatly
to
another
:
For
the
one
hath
it
no
more
then
the
other
.
And
it
is
all
one
for
a
man
that
hath
a
daughter
to
bestow
in
marriage
,
to
tell
her
suiter
,
I
will
give
you
my
daughter
,
i●
you
will
span
the
earth
,
or
touch
the
heavens
with
your
finger
,
and
to
tell
him
plainly
,
Set
your
heart
at
rest
;
I
will
never
bestow
her
upon
you
:
For
the
suiter
speedeth
both
wayes
alike
.
And
it
is
in
circumstance
a
great
deal
worse
.
For
it
is
a
deniall
under
colour
of
the
contrary
,
a
deniall
joyned
with
a
scoff
,
a
derision
,
as
was
that
of
the
Jebusites
,
2.
Sam.
5.6
.
who
told
David
that
he
should
not
enter
into
the
fort
of
Zion
except
he
took
away
the
blind
and
the
lame
.
Their
meaning
was
,
They
would
never
deliver
it
up
unto
him
:
and
because
they
thought
it
impossible
for
him
to
take
away
the
blind
and
the
lame
,
they
told
him
if
he
did
so
,
then
they
would
yield
it
up
.
It
was
an
ironicall
and
scoffing
deniall
of
his
demand
.
If
the
King
should
make
an
unrepealable
law
,
that
no
Germane
should
be
made
a
citizen
of
London
or
free
denison
of
the
Kingdome
,
and
then
make
a
decree
to
give
some
bountifull
gratuities
,
but
to
the
citizens
of
London
or
to
the
subjects
of
the
Kingdome
onely
,
and
to
none
but
them
;
and
yet
for
all
this
should
command
it
to
be
proclaimed
,
that
he
will
give
them
to
the
Germanes
upon
condition
they
will
be
made
freemen
of
London
,
or
be
incorporated
into
the
Kingdome
:
would
not
any
man
say
,
that
the
King
in
this
case
did
dissemble
and
delude
the
poore
Dutchmen
?
And
if
any
should
say
,
there
would
be
no
dissembling
in
it
;
for
if
they
would
become
citizens
or
subjects
,
they
should
have
the
promised
gratuities
:
a
man
might
truly
answer
,
that
therefore
the
King
doth
counterfeit
and
cosen
them
,
because
he
maketh
a
tender
of
them
upon
a
condition
not
possible
by
his
own
decree
.
In
like
manner
,
if
God
haue
made
a
decree
,
that
such
men
shall
never
believe
,
and
yet
offer
them
heaven
on
condition
they
will
believe
;
it
may
most
truly
be
said
,
that
God
doth
not
onely
denie
them
heaven
,
but
denie
it
with
a
bitter
derision
,
which
is
farre
from
that
candour
and
goodnesse
that
dwelleth
in
him
.
And
thus
have
I
shewed
the
contrarietie
of
this
opinion
to
foure
principall
Attributes
of
God
:
which
is
my
second
generall
reason
against
it
.
Answer
.
Whether
absolute
Reprobation
oppugne
the
Truth
and
Sinceritie
of
God
.
WE
grant
it
is
impossible
for
God
to
be
either
untrue
in
his
sayings
and
promises
,
or
hypocriticall
in
his
dealings
or
actions
:
And
here
we
might
in
one
word
cut
the
sinews
of
his
whole
discourse
with
this
generall
Answer
,
That
the
eternall
decrees
of
Election
and
Reprobation
,
as
they
were
terminated
unto
singular
persons
before
they
had
any
being
in
nature
,
are
not
uttered
or
declared
by
any
revealed
word
,
promise
,
ordination
,
or
convention
made
betwixt
God
and
us
.
Be
the
decrees
therefore
whereby
some
are
elected
eternally
,
others
eternally
non-elected
,
never
so
absolute
,
they
cannot
oppugne
the
truth
of
Gods
word
or
fidelitie
of
his
promise
,
where
no
word
or
promise
was
ever
revealed
or
made
to
any
man
.
As
for
Gods
dealings
and
temporall
actions
with
men
,
there
is
no
more
difficultie
in
clearing
them
from
hypocrisie
holding
Election
and
Reprobation
as
we
do
,
then
there
is
,
holding
it
as
Arminius
doth
.
But
let
us
come
to
satisfie
his
particular
objections
.
First
,
absolute
Reprobation
argueth
not
hypocrisie
in
God
,
commanding
belief
or
repentance
unto
any
man
.
The
reason
is
,
Because
when
God
commandeth
any
thing
which
is
good
,
just
and
holy
,
he
truly
and
unfeignedly
liketh
and
loveth
such
actions
,
and
can
do
no
other
,
his
own
naturall
goodnesse
and
holinesse
terminating
voluntatem
Divinae
complacentiae
unto
all
holy
actions
by
whomsoever
performed
.
If
God
should
command
any
person
not-elected
to
believe
,
to
live
soberly
,
justly
and
godlily
in
this
present
world
,
and
should
dislike
him
for
so
doing
,
here
were
dissembling
:
but
to
command
Cain
or
Judas
to
repent
and
believe
,
though
God
from
all
eternitie
purposed
to
denie
them
that
speciall
effectuall
grace
without
which
he
knew
they
would
never
repent
or
believe
,
here
is
no
dissembling
.
Gods
commands
intimate
what
is
well-pleasing
unto
him
,
if
it
be
done
,
not
what
himself
by
speciall
grace
prepared
for
some
men
hath
eternally
and
infallibly
purposed
to
make
them
do
.
God
is
not
truly
said
to
purpose
that
the
reprobate
should
not
believe
,
unlesse
it
could
be
shewed
that
the
causes
of
their
unbelief
flow
from
his
eternall
decree
or
purpose
of
Non-election
.
The
Remonstrants
will
not
denie
that
the
decree
of
Cains
or
Judas
his
Reprobation
was
both
eternall
&
immutable
;
Corvinus
.
neither
can
they
affirm
that
God
eternally
and
secretly
in
his
own
counsels
purposed
to
make
them
repent
or
believe
,
but
onely
to
administer
such
graces
unto
them
as
should
either
convert
them
or
leave
them
inexcusable
.
We
say
the
same
:
and
therefore
a
secret
purpose
of
making
them
not
believe
,
can
be
no
more
fastened
upon
our
doctrines
then
upon
theirs
;
because
that
is
onely
a
defect
or
an
omission
,
and
therefore
must
be
reduced
onely
to
the
defective
will
of
man
,
and
not
to
Gods
will
or
purpose
,
which
cannot
be
the
cause
of
deficiencie
.
Secondly
,
absolute
Reprobation
doth
not
oppose
Gods
truth
in
his
offers
of
grace
and
glorie
to
such
as
refuse
them
and
perish
for
refusing
them
.
If
it
did
,
the
Remonstrants
were
in
no
better
case
with
their
Election
and
Non-election
or
Reprobation
founded
upon
an
eternall
infallible
prescience
,
then
we
that
found
the
distinct
decrees
upon
Gods
absolute
will
.
For
this
prescience
supposed
,
Arminius
himself
granteth
an
eternall
,
immutable
and
absolute
decree
,
[
](A81961-e51290-b)a
a
Decl.
seat
.
pag.
47.
quo
Deus
decrevit
singulares
&
certas
personas
salvare
&
damnare
.
And
reason
telleth
us
,
that
every
conditionall
proposition
,
purificatâ
conditione
,
transit
in
absolutam
.
God
therefore
,
who
eternally
saw
Judas
as
finally
impenitent
,
and
with
whom
Judas
his
finall
impenitencie
was
not
considered
as
a
future
uncertain
condition
,
Vide
Coll.
Hag.
111.
but
as
a
thing
certain
and
present
,
according
to
the
Remonstrants
own
doctrine
)
could
passe
no
other
then
an
absolute
decree
of
Reprobation
upon
him
.
Now
if
this
decree
hindereth
not
the
offers
of
Divine
grace
unto
any
man
,
nor
falsifieth
the
universall
promises
,
no
more
doth
the
other
.
For
the
absolute
decree
of
Election
as
we
conceive
of
it
is
not
of
this
form
or
tenour
,
I
will
save
Peter
whether
he
will
believe
or
not
believe
,
repen●
or
not
repent
,
but
,
I
will
save
Peter
by
preparing
for
him
such
speciall
grace
as
shall
infallibly
cause
him
to
believe
and
repent
.
And
the
decree
of
Reprobation
is
not
thus
to
be
conceived
,
I
will
damne
Judas
whether
he
believe
or
not
believe
,
repent
or
not
repent
;
for
this
were
contrary
to
the
truth
of
the
evangelicall
promises
:
but
thus
,
I
am
absolutely
determined
not
to
give
unto
Judas
that
speciall
grace
which
would
cause
him
to
believe
and
repent
;
and
I
am
absolutely
purposed
to
permit
him
to
incurre
his
own
damnation
by
his
voluntary
obstinacie
and
finall
impenitencie
.
These
promises
or
indentments
upon
which
the
temporall
atteinment
of
salvation
is
suspended
,
or
the
temporall
incurring
of
damnation
,
are
as
universall
,
as
firm
,
as
truly
on
Gods
part
performed
according
to
our
doctrine
of
absolute
Election
and
Preterition
as
according
unto
theirs
.
For
grace
offered
;
Gods
meaning
must
alwayes
be
interpreted
according
to
the
known
nature
of
the
means
,
and
not
according
to
the
unknown
will
of
God
concerning
the
infallible
event
or
successe
of
the
means
.
Gods
meaning
when
he
offereth
any
grace
unto
men
,
is
,
that
they
should
perform
such
actions
whereunto
such
grace
conduceth
:
And
his
meaning
when
he
promiseth
glorie
to
any
man
if
he
believe
and
persevere
,
is
,
truly
to
perform
it
if
he
do
so
.
But
it
is
not
alwayes
Gods
absolute
will
to
cause
men
to
use
his
grace
unto
their
own
good
,
nor
to
cause
them
to
perform
those
conditions
unto
which
eternall
glorie
is
promised
.
If
the
Remonstrants
will
have
nothing
termed
Gods
meaning
but
this
absolute
will
,
in
their
opinion
as
well
as
in
ours
it
will
follow
that
God
had
no
meaning
to
give
Cain
or
Judas
saving
grace
or
glorie
.
As
for
his
poeticall
fiction
,
it
will
make
no
more
against
us
then
himself
;
because
there
is
no
power
or
grace
by
his
conditionate
Predestination
and
Reprobation
afforded
unto
persons
not-elected
,
which
may
not
be
as
well
afforded
according
unto
our
doctrine
,
as
we
have
often
already
shewed
.
For
Zanchius
and
Bucers
opinion
concerning
the
command
of
believing
a
mans
singular
Election
or
Predestination
,
I
have
formerly
expressed
my
judgement
,
which
I
submit
unto
the
learned
.
If
there
were
such
a
necessarie
universall
command
,
onely
upon
this
reason
,
because
the
grace
of
vocation
is
infallibly
frustrated
by
all
the
Non-elect
,
this
being
true
as
well
in
the
Remonstrants
opinion
as
ours
,
this
mandate
of
believing
a
mans
singular
Election
would
reach
unto
them
as
well
as
unto
us
.
And
all
which
they
talk
of
mere
delusions
of
men
not-elected
(
in
regard
there
is
an
eternall
purpose
of
God
to
permit
them
to
make
all
grace
offered
unto
them
fruitlesse
)
fighteth
against
themselves
as
much
as
against
us
.
For
they
dare
not
denie
this
evident
truth
;
and
they
acknowledge
an
eternall
,
an
immutable
,
irrevocable
decree
o●
Reprobation
as
well
as
we
.
Which
decre●
being
established
(
as
they
would
have
it
upon
the
eternall
Divine
Prescience
befor●
the
foundations
of
the
world
were
laid
they
are
as
absolutely
reprobated
at
th●
time
of
their
calling
according
to
their
opinion
as
ours
.
For
his
comparison
of
a
Creditour
and
〈◊〉
Debtour
,
it
hath
no
more
force
against
absolute
Predestination
and
Reprobation
the●
against
that
Predestination
and
Reprobation
which
himself
admitteth
:
For
th●
conditionall
offer
of
pardon
standeth
alik●
firm
unto
both
.
As
for
the
power
of
believing
,
whether
Judas
be
considered
as
eternally
reprobated
upon
the
eternall
prescience
or
otherwise
,
nothing
hindereth
but
God
may
give
him
the
same
power
both
wayes
.
Last
of
all
,
for
the
decree
of
Damnation
,
it
is
every
whit
as
irrevocable
in
Arminius
his
new
opinion
as
in
the
opinion
of
S.
Augustine
.
If
then
the
offer
of
grace
and
salvation
unto
men
eternally
and
irrevocably
reprobated
be
not
merely
delusorie
in
their
opinion
,
no
more
is
it
according
to
our
doctrine
.
For
Gods
threatning
of
punishment
against
sinne
,
I
wonder
how
this
Authour
dareth
restrain
it
onely
to
the
actuall
sinnes
committed
by
this
and
that
singular
person
.
Mortem
morieris
,
Rom
5.14
.
was
in
the
judgement
of
the
Catholick
Church
a
punishment
denounced
against
Adams
posterity
as
well
as
against
himself
;
and
by
that
personall
sinne
of
his
every
singular
person
descending
from
his
loyns
is
by
nature
the
child
of
wrath
.
And
,
Eph.
2.3
.
if
this
Authour
will
give
us
leave
to
believe
our
ixth
Article
,
that
corruption
of
nature
which
we
draw
from
Adam
deserveth
Gods
wrath
and
damnation
.
Unto
what
manner
or
degree
of
punishment
infants
unregenerate
are
condemned
,
we
will
not
curiously
debate
;
but
for
this
mans
reasons
who
goeth
about
to
exempt
them
from
all
sinne
and
punishment
,
they
savour
so
●ankly
of
Pelagianisme
that
we
will
not
meddle
with
them
.
For
Gods
Wishes
,
Expostulations
,
Commiserations
,
and
the
like
,
it
will
not
follow
that
they
are
feigned
and
mere
delusions
,
because
the
eternall
immanent
decrees
of
Election
or
Reprobation
are
absolute
and
unchangeable
:
For
were
it
so
,
the
Remonstrants
can
no
better
defend
themselves
from
these
objections
then
we
.
But
it
must
here
be
first
of
all
considered
,
that
Reprobatio
aeterna
nihil
ponit
in
reprobato
.
It
putteth
onely
in
God
a
firm
decree
of
permitting
such
persons
to
fall
into
finall
sinne
,
and
for
it
a
firm
decree
of
condemning
them
unto
eternall
punishment
.
This
being
granted
on
all
sides
,
it
cannot
reasonably
be
conceived
that
God
should
properly
be
said
to
wish
the
repentance
or
salvation
of
Cain
,
Judas
,
or
any
not-elected
person
.
They
are
(
as
before
hath
been
touched
)
things
in
the
first
consideration
simply
good
;
and
therefore
simplex
complacentia
Divina
doth
properly
agree
unto
them
:
and
that
is
all
which
can
be
truly
inferred
from
such
wishes
,
either
in
our
doctrine
or
the
doctrine
of
the
Remonstrants
.
And
this
is
enough
to
defend
them
from
being
delusory
,
though
God
have
eternally
decreed
to
permit
Cain
and
Judas
to
abuse
the
means
of
repentance
,
and
to
continue
in
their
impenitency
.
For
Expostulations
,
we
say
they
imply
displicentiam
Divinam
against
such
persons
and
actions
as
crosse
the
revealed
law
of
Gods
will
:
and
this
is
a
true
and
not
feigned
displeasure
:
But
they
do
not
import
that
God
wanted
power
to
have
converted
such
persons
,
and
to
have
wrought
their
wills
unto
the
practice
of
the
contrary
good
actions
,
had
he
eternally
decreed
to
shew
them
this
speciall
mercy
.
Neither
do
they
import
that
God
had
made
no
such
decree
of
denying
or
withholding
from
Cain
and
Judas
that
speciall
grace
without
which
he
knew
they
would
rush
upon
their
everlasting
perdition
.
As
for
the
Divine
Commiseration
of
sinners
,
it
sheweth
that
their
death
and
damnation
are
not
things
primarily
well-pleasing
unto
God
:
but
it
sheweth
not
that
God
must
become
an
hypocrite
and
a
dissembler
,
if
he
have
eternally
decreed
to
permit
them
to
incurre
death
&
damnation
by
their
own
default
.
For
Gods
mercy
being
actio
sublevantis
and
not
passio
condolentis
,
it
tieth
him
not
to
do
all
he
can
for
redeeming
any
man
out
of
his
misery
;
but
his
action
is
ordered
and
limited
by
his
own
free-will
.
It
is
the
height
and
riches
of
Gods
mercy
which
from
everlasting
hath
prepared
for
the
Elect
onely
,
and
in
time
bestoweth
upon
them
onely
that
speciall
&
effectuall
grace
which
infallibly
bringeth
them
unto
glory
.
It
is
a
lower
degree
of
mercy
(
and
yet
true
mercy
too
)
which
is
shewed
to
the
Non-elect
or
Reprobate
,
in
preparing
for
them
and
bestowing
upon
them
such
means
of
grace
as
by
their
own
default
are
made
ineffectuall
.
And
it
is
not
contrary
to
Divine
mercy
to
decree
this
permitting
of
them
to
the
deficiency
of
their
own
free-will
,
that
so
the
Elect
may
see
what
a
broken
reed
they
lean
upon
,
who
will
have
the
eternall
decree
of
their
Election
and
Salvation
founded
on
their
own
foreseen
good
acts
of
repentance
,
faith
and
perseverance
,
and
not
upon
any
speciall
mercy
of
God
predestinating
them
to
these
good
and
gracious
acts
,
and
so
infallibly
bringing
them
unto
the
kingdome
of
glory
.
To
discover
briefly
the
main
point
wherein
this
Authour
deceiveth
himself
in
this
whole
discourse
,
it
is
this
;
He
thinketh
all
is
feigned
and
hypocriticall
which
God
doeth
or
offereth
unto
men
not-elected
in
ordine
ad
salutem
,
if
he
have
eternally
decreed
to
permit
them
to
fail
in
the
use
of
such
means
and
to
continue
impenitent
,
if
he
have
eternally
decreed
to
condemne
them
for
this
their
voluntary
rebellion
.
Other
absolute
Reprobation
then
this
we
defend
not
:
and
if
this
maketh
Gods
dealings
with
the
Non-elect
hypocriticall
,
we
must
deny
the
decrees
of
Predestination
and
Reprobation
,
or
at
least
deny
them
to
be
eternall
,
which
no
judicious
Divine
will
ever
do
.
For
his
speech
uttered
in
the
person
of
God
,
from
whence
he
would
inferre
,
that
if
in
the
decree
of
Reprobation
it
be
certain
&
immutable
that
Cain
,
Judas
,
or
any
other
persons
not-elected
,
shall
never
repent
and
be
saved
,
then
all
which
God
saith
or
doeth
for
the
converting
or
saving
of
such
persons
is
deep
dissimulation
;
many
errours
may
be
descried
in
those
few
lines
.
First
,
he
supposeth
the
eternall
acts
and
decrees
of
Predestination
and
Reprobation
to
be
uncertain
quoad
eventum
,
and
to
be
mutable
in
time
into
the
contrary
.
A
grosse
errour
even
in
the
school
of
Arminius
.
Secondly
,
he
supposeth
Non-election
or
Reprobation
to
be
an
act
of
hatred
towards
angels
and
men
not-elected
;
which
hath
been
proved
false
.
Thirdly
,
he
imagineth
the
decrees
of
Predestination
and
Reprobation
to
seal
men
up
under
a
necessity
of
doing
well
and
being
saved
,
or
of
sinning
and
being
damned
:
whereas
they
stand
well
with
freedome
of
mans
will
.
Fourthly
,
he
implyeth
that
whereas
God
useth
means
to
effect
any
good
end
in
men
,
if
he
have
eternally
decreed
to
permit
them
to
abuse
those
means
,
&
to
condemne
them
eternally
for
abusing
them
,
that
this
argueth
dissembling
in
God
.
All
these
erroneous
imaginations
discover
themselves
in
that
short
speech
.
And
that
which
yet
more
discovereth
the
weaknesse
of
his
inference
;
The
eternall
and
immutable
decrees
of
Predestination
and
Reprobation
(
as
they
are
conceived
by
the
Remonstrants
themselves
)
should
make
all
Gods
temporall
sayings
and
dealings
with
reprobated
persons
,
feigned
and
hypocriticall
,
if
there
were
any
manner
of
strength
in
his
manner
of
reasoning
.
The
absolute
decree
of
Reprobation
truly
understood
doth
no
more
oppose
the
truth
of
Evangelicall
promises
,
then
the
Arminian
or
Remonstrants
Reprobation
:
neither
doth
it
make
the
conditions
one
jote
lesse
possible
then
theirs
:
neither
doth
it
deny
any
will
in
God
of
such
mens
conversion
or
salvation
which
they
according
to
their
opinion
can
truly
affirm
to
be
in
God
.
We
professe
ingenuously
,
that
the
eternall
decree
of
Non-election
or
negative
Reprobation
,
doth
put
in
mente
aut
voluntate
Divina
,
absolute
deniall
of
that
speciall
effectual
grace
whereby
the
Creatour
intendeth
to
bring
his
creature
infallibly
unto
glory
.
And
if
the
Remonstrants
say
that
the
eternall
Reprobation
of
singular
persons
(
as
it
is
laid
down
by
themselves
)
doth
not
contein
the
same
negation
,
they
say
that
which
they
are
never
able
to
maintein
.
Let
us
clear
this
by
example
.
Before
the
foundations
of
the
world
were
laid
,
and
before
the
angels
were
●reated
,
by
an
absolute
decree
of
the
Di●ine
will
they
were
distinguished
in
Electos
&
Non-electos
.
For
all
this
the
not-elect
angels
had
a
possibility
of
not-rebelling
against
God
,
a
possibility
of
atteining
eternall
hap●inesse
had
they
not
rebelled
,
a
sufficiency
●f
Divine
grace
given
them
to
have
preser●ed
them
from
rebellion
,
had
they
not
by
〈◊〉
voluntary
act
of
their
own
abused
that
●race
.
And
to
come
to
the
eternall
and
im●utable
decrees
of
Predestination
and
Re●robation
,
as
they
concern
singular
persons
●uoad
numerum
numerantem
&
numeratum
,
●ernally
and
immutably
distinguished
in
ele●os
&
reprobatos
;
This
eternall
decree
hin●ered
not
God
from
creating
Adam
with
a
●ufficiencie
of
grace
,
with
a
possibilitie
of
●anding
,
and
by
standing
of
preserving
his
●osterity
in
the
state
of
righteousnesse
,
and
〈◊〉
bringing
them
to
an
estate
of
happi●esse
.
So
that
it
is
evident
,
that
Sufficiency
and
●ossibility
of
grace
and
glory
may
stand
to●ether
with
the
absolute
decree
of
Non-●●ection
.
As
for
particular
persons
considered
in
the
●tate
of
sinne
wherein
all
mankind
now
li●h
,
the
decree
of
Reprobation
maketh
not
●penting
and
believing
impossible
conditions
unto
them
:
It
is
some
voluntary
interven●ent
act
or
omission
which
maketh
them
so
And
if
this
Authour
term
their
finall
repentance
impossible
,
because
never
any
of
th●
Non-elect
repented
and
by
repentance
atteined
salvation
,
he
must
yield
that
even
tha●
eternall
decree
of
Reprobation
upon
presc●ence
,
which
himself
admitteth
,
maketh
the●
repenting
,
finall
believing
,
and
salvation
impossible
.
His
rule
of
law
therefore
de
cond●tione
impraestabili
doth
no
more
conce●us
,
who
place
the
distinct
decrees
of
Pred●stination
and
Reprobation
before
the
abs●lute
prescience
of
mens
finall
perseveran●
and
mens
finall
impenitency
,
then
it
do●
those
that
bring
them
in
after
.
For
possib●lities
and
impossibilities
are
just
the
sam●
and
neither
greater
nor
lesser
,
in
the
one
wa●
then
in
the
other
.
If
the
decree
of
Prete●ition
or
Reprobation
were
a
decree
of
fo●bidding
or
hindering
any
mans
repenting
believing
,
or
a
decree
necessitating
the
wi●
of
men
to
obstinacy
and
infidelity
,
his
sim●
of
a
Kings
unrepealable
law
were
to
so●
purpose
:
But
this
being
altogether
fal●
that
is
altogether
frivolous
,
because
no
su●
impossibility
is
caused
by
Gods
decree
Reprobation
.
Treatise
.
THirdly
,
it
is
contrary
to
the
use
and
end
of
Gods
gifts
bestowed
upon
men
:
Which
gifts
are
of
two
sorts
:
1.
III.
It
is
contrary
to
the
use
and
end
of
GODS
GIFTS
to
men
.
Gifts
〈◊〉
Nature
;
our
Creation
,
Sustentation
,
Preservation
,
toge●er
with
Health
,
Strength
,
Beauty
,
Wisdome
,
&c.
2.
Gifts
〈◊〉
Grace
;
which
have
a
more
immediate
relation
to
everlast●g
life
,
and
are
means
either
of
purchasing
salvation
or
of
●plying
it
.
Means
of
purchasing
it
,
are
the
coming
of
●hrist
into
the
world
,
and
the
Sacrificing
of
himself
on
the
●osse
.
Means
of
applying
it
,
are
the
Ministery
of
the
word
●d
Sacraments
,
the
Long-suffering
of
God
,
the
Enlighten●g
of
mens
understandings
,
the
Plantation
of
many
excel●t
virtues
in
their
hearts
,
with
many
more
of
the
like
sort
.
●ow
of
these
endowments
of
Nature
and
Grace
what
the
●e
use
and
end
is
,
the
Scripture
doth
plainly
and
particu●y
shew
us
.
First
,
for
gifts
of
Nature
,
we
find
(
A
)
them
bestowed
●n
all
that
have
them
,
for
the
encouraging
and
enabling
them
to
serve
God
and
save
their
souls
.
For
Acts
14.16
,
the
Apostle
saith
,
that
God
(
even
in
those
times
in
which
suffered
the
Gentiles
to
walk
in
their
own
wayes
,
&
with●d
from
them
the
light
of
his
holy
word
)
did
give
unto
the
●ple
of
the
world
rain
from
heaven
and
fruitfull
seasons
,
●ng
their
hearts
with
food
and
gladnesse
,
and
in
so
doing
●eft
not
himself
among
them
without
witnesse
.
This
im●h
,
that
therefore
he
gave
them
these
good
things
that
he
●ht
make
himself
known
unto
them
,
and
so
might
draw
●nto
glorifie
him
according
to
the
knowledge
which
they
〈◊〉
of
him
.
Acts
17.26
.
the
Apostle
saith
directly
,
that
●efore
men
are
made
and
placed
in
this
world
and
appoint●●
their
severall
times
and
dwellings
,
that
they
might
seek
find
God
,
that
is
,
that
they
might
serve
him
and
save
their
〈◊〉
.
For
what
is
it
to
seek
God
but
to
serve
him
?
and
what
to
find
God
but
to
enjoy
his
face
and
favour
here
and
in
●en
?
To
this
purpose
Prosper
,
[
](A81961-e52220-b)p
p
Prosp.
De
voc.
Gent.
l.
2.
c.
4.
p.
828
Coelum
quippe
,
ac●
&
●●rare
,
omnísque
creatura
quae
videri
&
intelligi
potest
,
ad
hanc
praecipuè
●sita
est
humani
generis
utilitatem
,
ut
natura
rationalis
de
contemplatione
●ecierum
,
de
experimentis
tot
bonorum
,
de
perceptione
tot
munerum
,
,
ad
cul●
dilectionem
sui
imbueretur
Autoris
,
implente
omnia
Spiritu
Dei
,
in
quo
vi●
,
movemur
&
sumus
.
Therefore
,
saith
he
,
is
●y
creature
made
and
ordained
especially
,
that
mankind
,
●h
is
indued
with
knowledge
and
abilitie
to
discourse
,
might
by
the
sight
of
so
many
goodly
sorts
of
creatures
and
th●
tast
of
so
many
blessings
be
drawn
to
the
love
and
service●
his
and
their
Maker
.
And
a
little
after
he
saith
,
in
the
sa●●
chapter
,
[
](A81961-e52280-b)q
q
Ibid.
Quod
ergò
in
Israel
per
constitutionem
legis
&
prophetica
eloquia
gerebatur
,
hoc
in
universis
nationibus
totius
creaturae
testimonia
&
bonitatis
Dei
miracula
semper
egerunt
.
Look
of
what
use
the
Law
and
Prophets
were
to
t●●
Israelites
,
of
the
same
use
were
the
gifts
of
Creation
&
Providence
to
the
Gentiles
.
God
never
intended
to
deal
with
th●
Gentiles
as
the
foul-mouthed
Manichees
said
he
dealt
wit●
the
Jews
,
to
feed
and
fat
them
up
with
outward
and
mo●●
common
blessings
,
as
so
many
hogs
and
swine
with
husks
an●
akorns
,
but
to
draw
them
up
by
these
to
an
expectation●
better
things
and
a
carefull
endeavour
to
please
God
,
that
〈◊〉
they
might
obtein
them
.
The
end
of
all
creatures
and
of
a●
created
gifts
bestowed
upon
man
is
subordinate
to
the
end
〈◊〉
man
.
Mans
end
is
to
glorifie
God
upon
earth
,
and
enjoy
perpetuall
society
with
him
in
heaven
;
and
the
end
of
those
gil●
is
to
direct
and
encourage
man
to
atchieve
that
high
and
excellent
end
to
which
his
Creatour
had
appointed
him
.
Now
for
the
gifts
of
grace
,
they
likewise
are
given
to
〈◊〉
them
that
enjoy
them
for
the
same
use
and
end
too
.
For
I.
first
,
Christ
came
into
the
world
,
not
that
he
mig●t
be
a
rock
of
offense
at
which
the
greater
part
of
men
sho●●●
stumble
and
fall
,
but
to
shed
his
bloud
,
and
by
that
bloud●
purchase
salvation
for
all
mankind
,
not
onely
for
those
〈◊〉
are
saved
,
but
for
those
also
who
through
their
wilfull
unbelief
and
impenitencie
are
not
saved
;
as
we
may
see
John
3.11
.
God
sent
his
Sonne
(
saith
the
Sonne
)
into
the
world
,
not
〈◊〉
condemne
the
world
,
but
that
the
world
through
him
might
〈◊〉
saved
.
In
which
words
the
end
of
his
coming
is
set
dow●
1.
Negatively
,
not
to
condemne
the
world
;
2.
Affirmativel●
but
that
the
world
through
him
might
be
saved
:
and
therfore
very
fully
.
The
like
speech
we
have
John
12.47
.
I
ca●not
to
judge
the
world
,
but
to
save
it
.
These
negatio●
joyned
with
affirmations
shew
that
the
salvation
of
all
me●
was
the
onely
end
of
Christs
coming
,
the
end
exclusively
:
o●
other
end
was
properly
intended
by
it
but
this
.
The
Sonne●
man
came
to
seek
and
to
save
what
was
lost
,
Luke
19
1●
Therefore
he
came
to
save
every
man
;
for
every
man
was
lo●●
And
Acts
3.26
.
To
you
(
saith
S.
Peter
)
hath
God
sent
〈◊〉
Sonne
Jesus
;
to
blesse
you
,
in
turning
every
one
of
you
fr●●
your
iniquitie
;
every
one
of
you
,
you
that
reject
him
as
well
〈◊〉
you
that
receive
him
.
The
end
then
of
Christs
coming
in●
the
world
was
the
Salvation
of
all
and
every
man
therein
.
II.
The
ministery
of
the
Word
and
Sacraments
is
giv●
also
and
appointed
for
the
same
end
,
and
is
in
its
own
proper
nature
and
use
an
instrument
of
conveying
the
Spirit
of
regeneration
to
those
that
live
under
it
,
and
to
all
those
.
Better
proofs
for
this
I
cannot
have
then
those
which
our
reverend
Divines
(
B
)
at
Dort
gathered
to
my
hand
.
Esay
59.21
.
Suffrag
.
Brit.
pag.
30
,
31.
art.
2.
Thes.
5
This
is
my
covenant
with
them
,
saith
the
Lord
,
My
spirit
that
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
nor
out
of
the
mouth
of
thy
seed
,
nor
seeds
seed
for
ever
.
HINC
PATET
(
say
they
)
From
these
words
it
appeareth
,
that
the
Word
and
Spirit
are
joyned
in
the
ministery
of
the
Word
with
an
inseparable
band
,
by
the
promise
of
God
.
Hence
is
is
that
the
Ministers
of
the
new
Testament
are
called
Ministers
not
of
the
letter
but
of
the
Spirit
;
not
of
the
letter
that
killeth
,
but
of
the
Spirit
that
giveth
life
,
2.
Cor.
3.6
.
And
the
ministery
of
the
Gospel
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
ministery
of
the
Spirit
,
in
the
same
place
,
vers
.
8.
Hence
also
is
the
Gospel
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Grace
bringing
salvation
,
Tit.
2.11
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
of
reconciliation
,
2.
Cor.
5.19
.
To
these
let
me
adde
1.
Pet.
1.23
.
where
the
word
is
called
the
seed
of
the
new
birth
;
and
2.
Cor.
5.20
.
where
Ministers
are
called
●mbassadours
for
Christ
to
beseech
men
to
be
reconciled
to
God
.
They
are
so
called
,
to
shew
that
the
word
preached
is
by
Gods
appointment
an
instrument
to
make
men
new
creatures
,
and
that
the
proper
matter
of
Ministers
errands
is
reconciliation
with
God
,
and
the
naturall
fruit
of
it
is
in
Gods
intent
not
the
obduration
and
destruction
but
the
conversion
and
salvation
of
men
.
The
same
Authours
out
of
John
15.22
.
IF
I
HAD
NOT
COME
AND
SPOKEN
UNTO
THEM
,
THEY
SHOULD
NOT
HAVE
HAD
SINNE
,
do
say
it
is
evident
,
that
Christ
in
his
preaching
did
administer
so
much
inward
grace
〈◊〉
was
sufficient
(
C
)
to
convince
those
that
rejected
the
Gospel
of
positive
unbelief
,
and
render
them
obnoxious
to
just
pu●ishment
;
and
by
good
consequence
(
say
I
)
so
much
as
sufficed
by
their
good
husbandry
to
have
converted
and
saved
them
:
for
that
grace
leaveth
none
without
excuse
which
is
not
sufficient
to
convert
them
.
I
will
conclude
what
they
say
of
this
gracious
intention
of
God
in
the
ministery
of
the
word
with
that
speech
of
Prospers
cited
by
them
in
the
same
place
;
[
](A81961-e52640-b)r
r
Prosper
.
ad
cap.
Gall.
resp
.
ad
obj.
4
Non
omnes
vocari
ad
gratiam
eos
,
quibus
omnibus
evangelium
praedicatur
,
non
rectè
dicitur
,
etiamsi
sint
qui
evangelio
non
obaudiunt
.
They
that
say
that
all
those
to
whom
the
Gospel
is
preached
(
even
those
that
obey
not
the
Gospel
)
are
not
called
●o
grace
,
they
say
an
untruth
.
God
looked
for
Grapes
,
saith
●he
text
,
Esay
5.2
.
What
doth
this
imply
,
but
that
it
was
Gods
principall
aim
in
the
husbandry
which
he
bestowe●
upon
the
Church
of
Israel
,
that
it
should
bring
forth
goo●
fruit
,
though
in
the
event
it
did
not
?
How
oft
would
I
hav●
gathered
you
,
saith
Christ
to
Jerusalem
,
Matth.
23.37
.
Thes●
things
,
saith
he
,
have
I
spoken
to
you
,
that
ye
might
be
saved
▪
But
ye
will
not
come
to
me
,
that
ye
might
have
life
,
John
5
▪
34
,
40.
in
those
words
intimating
no
lesse
then
this
,
That
i●
was
his
full
intent
by
his
preaching
to
gather
and
to
save
thos●
very
particular
men
that
in
the
end
were
not
gathered
nor
saved
through
the
contempt
or
neglect
of
Christs
ministery
.
Touching
the
(
D
)
Sacraments
,
this
is
also
the
use
and
end
f●●
which
they
were
ordained
:
as
we
may
see
,
Luke
7.30
.
where
we
have
these
words
,
But
the
Scribes
and
Pharisees
and
expounders
of
the
Law
despised
the
counsel
of
God
against
themselves
,
and
were
not
baptized
of
John
.
In
which
words
th●
much
is
evidently
included
,
That
it
was
Gods
counsel
&
purpose
in
Johns
baptisme
to
bring
them
to
Christ
,
and
in
him
to
heaven
.
So
much
also
is
said
of
his
baptisme
,
Mark
1.4
.
John
did
baptize
in
the
wildernesse
,
and
preach
the
baptisme
of
repentance
and
remission
of
sinnes
.
If
this
were
the
end
of
Johns
,
much
more
is
it
the
end
of
Christs
baptisme
;
it
being
more
excellent
then
Johns
was
,
not
in
substance
,
but
in
the
fulnesse
of
grace
administred
and
dispensed
by
it
.
All
that
have
be●●
baptized
into
Christ
(
saith
the
Apostle
)
have
been
baptized
into
his
death
,
Rom.
6.3
.
All
ye
that
have
been
baptized
into
Christ
,
have
put
on
Christ
,
Gal.
3.27
.
The
very
phrases
there
used
shew
that
Baptisme
is
in
its
originall
intention
an
instrument
of
uniting
men
to
Christ
,
and
giving
them
communion
with
him
in
the
benefits
of
his
death
.
Except
a
man
be
born
again
of
water
,
saith
our
Saviour
,
and
of
the
Spirit
,
he
cannot
&c.
John
3.5
.
In
which
words
are
these
two
things
:
1.
The
necessitie
of
regeneration
,
Except
a
man
be
born
again
.
2.
The
working
cause
of
it
:
Efficient
,
the
Spirit
;
Instrumentall
,
the
Sacrament
of
Baptisme
,
there
called
Water
from
the
outward
matter
of
it
.
Baptisme
therefore
is
appointed
to
be
a
means
of
regeneration
to
all
those
that
are
baptized
;
&
doth
effect
it
in
all
who
do
not
put
an
obstacle
in
the
way
to
hinder
it
.
So
much
doth
the
Apostle
ascribe
to
Baptisme
,
Eph.
5.26
.
and
for
this
cause
doth
signifie
it
with
this
title
,
The
laver
of
regeneration
,
Tit.
3.5
.
I
will
shut
up
this
with
Acts
2.38
.
where
Peter
saith
,
Repent
,
and
be
baptized
every
one
of
you
for
the
remission
of
sins
,
plainly
implying
,
that
therefore
is
Baptisme
ordained
to
be
received
,
that
those
who
do
receive
it
might
have
their
sins
remitted
.
This
is
also
Gods
intent
in
the
Lords
Supper
.
This
is
my
●ody
,
saith
Christ
,
and
this
is
my
bloud
,
Matth.
26.26
,
27.
in
●hose
words
teaching
us
,
That
in
that
Sacrament
there
is
an
exhibition
of
Christ
and
his
benefits
intended
on
Gods
part
,
and
received
of
those
by
whom
no
obstacle
is
interposed
:
and
therefore
doth
the
Apostle
call
it
in
expresse
words
,
1.
Cor.
10.16
.
The
communion
of
the
body
and
bloud
of
Christ
.
For
this
end
also
is
the
Patience
(
E
)
of
God
(
another
singular
dignation
of
God
)
exercised
among
men
:
as
we
may
see
Rom.
2.4
.
Despisest
thou
the
riches
of
his
goodnesse
and
forbearance
,
not
knowing
that
the
bountifulnesse
of
God
leadeth
thee
to
repentance
?
but
thou
after
thy
hardnesse
and
heart
that
cannot
repent
,
heapest-up
wrath
to
thy self
,
&c.
In
these
words
may
be
noted
for
our
purpose
1.
Gods
intent
in
forbearing
sinners
;
which
is
the
leading
of
them
to
repentance
,
and
so
on
to
salvation
:
for
repentance
is
per
se
ordinata
ad
salutem
,
by
him
ordained
to
salvation
,
as
a
means
to
the
end
.
2.
The
persons
to
whom
God
intendeth
this
good
by
his
forbearance
:
And
they
are
such
as
despise
the
riches
of
his
goodnesse
,
and
have
hard
and
impenitent
hearts
.
3.
The
issue
and
event
of
this
their
contempt
of
Gods
patience
,
and
that
is
a
treasuring-up
of
wrath
unto
themselves
against
the
day
of
wrath
.
Out
of
all
which
layed
together
ariseth
thus
much
,
That
God
by
sparing
wicked
men
who
have
hard
and
impenitent
hearts
,
intendeth
their
everlasting
good
,
though
they
by
the
abuse
of
his
patience
and
refusall
to
repent
do
treasure-up
unto
themselves
wrath
and
misery
everlasting
.
The
like
to
this
is
delivered
in
2.
Pet.
3.9
.
God
is
not
slack
,
saith
Peter
,
(
as
some
men
count
slacknesse
)
but
patient
toward
us
?
that
is
,
us
men
.
And
why
patient
toward
us
?
because
he
would
have
none
to
perish
.
The
end
therefore
of
Gods
patience
is
mans
Salvation
and
Repentance
.
In
the
last
place
those
other
gifts
of
God
,
by
which
mens
understandings
are
enlightened
and
their
souls
beautified
,
namely
Knowledge
,
Faith
,
Repentance
,
Fortitude
,
Liberality
,
Temperance
,
Humility
and
Chastity
,
and
such
like
,
are
bestowed
upon
all
that
have
them
(
among
whom
are
many
who
prove
reprobates
in
the
end
)
that
by
the
exercise
of
them
and
continuance
in
them
they
might
come
to
eternall
life
.
That
reprobates
are
adorned
with
many
of
these
graces
,
appeareth
by
sundry
Scriptures
,
especially
Heb.
6.4
.
where
the
Apostle
saith
,
That
it
is
impossible
for
them
that
have
been
enlightened
,
tasted
the
heavenly
gift
,
been
made
partakers
of
t●
holy
Ghost
,
tasted
the
good
word
of
God
and
the
powers
of
t●●
world
to
come
;
if
they
fall
away
,
to
be
renewed
by
repentanc●
The
graces
which
the
Apostle
here
speaketh
of
,
are
not
ordinary
and
common
,
but
speciall
and
excellent
graces
,
Illumination
,
Faith
,
a
Rellish
of
Gods
word
,
and
a
Tast
of
heave●
and
the
persons
spoken
of
are
apostates
,
such
as
are
under
〈◊〉
possibility
of
falling-away
for
ever
(
for
upon
a
danger
no●
possible
cannot
be
built
a
solid
exhortation
)
and
consequently
reprobates
;
and
the
thing
intimated
,
is
that
upon
apostate
and
reprobates
are
these
excellent
gifts
many
times
bestowe●
The
like
speech
we
have
Heb.
10.26
.
For
if
we
sinne
willing●●
after
we
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinne
,
&c.
From
whence
we
may
collect
,
That
men
who
sinne
willingly
and
unpardonably
,
may
receive
the
knowledge
of
the
truth
,
yea
and
be
sanctified
by
the
bloud
of
the
Testament
and
the
Spirit
of
grace
,
vers
29.
In
the
2.
Pet.
2.20
.
They
may
,
saith
Peter
,
escape
the
filthinesse
of
the
world
;
that
is
,
be
washed
from
their
form●
sinnes
by
repentance
:
The
unclean
spirit
may
go
out
of
the●
,
Matth.
12.43
.
They
may
receive
the
word
with
joy
,
Matth.
13.20
.
And
many
more
excellent
graces
they
may
have
besides
.
Now
all
these
virtues
and
graces
are
not
therefore
given
them
that
they
(
F
)
might
abuse
them
,
and
so
purchase
to
themselves
the
greater
damnation
;
or
that
they
might
do
good
to
others
with
them
,
but
none
to
themselves
:
but
rather
that
(
as
by
the
former
gifts
of
nature
,
so
)
by
these
of
grace
they
may
obtein
salvation
.
For
if
God
aim
at
this
in
those
gifts
that
are
farther
off
,
much
more
in
these
which
make
those
that
have
them
(
like
the
young
man
in
the
Gospel
)
not
farre
from
the
kingdome
of
heaven
.
My
proof
for
this
I
borrow
of
our
Divines
(
G
)
at
the
Synod
,
who
in
their
Suffrage
have
these
two
positions
:
1.
[
](A81961-e53110-b)s
s
Suffrag
.
Brit.
pag.
41.
thes.
2.
&
pag.
43.
thes.
3.
Sunt
quaedam
effecta
interna
ad
conversionem
praevia
,
quae
virtute
verbi
spirit
ûsque
in
nondum
justificatorum
cordibus
excitantur
;
qualia
sunt
,
notitia
voluntatis
Divinae
,
sensus
peccati
,
timor
poenae
,
cogitatio
de
liberatione
,
spes
aliqua
veniae
.
There
are
certain
internall
works
preparing
●
man
for
justification
,
which
by
the
power
of
the
word
and
Spirit
are
wrought
in
the
hearts
of
men
not
yet
justified
;
such
a●
are
the
Knowledge
of
Gods
will
,
a
Sense
of
sinne
,
Fear
of
p●nishment
,
&c.
that
is
their
first
.
2.
Their
second
position
is
this
,
[
](A81961-e53170-b)t
t
Quos
Deus
,
mediante
verbo
,
per
Spiritum
suum
in
hunc
modum
afsicit
,
eos
ad
fidem
conversionémque
,
verè
&
seriò
vocat
&
invitat
.
Those
whom
God
by
his
word
and
Spirit
affecteth
afte●
this
manner
,
those
he
truly
and
serio●sly
calleth
and
inviteth
〈◊〉
conversion
.
Out
of
these
two
theses
thus
much
ariseth
,
That
God
worketh
the
knowledge
of
his
will
,
the
sense
of
sinne
,
fear
of
hell
,
hope
of
pardon
,
and
consequently
many
other
excellent
graces
in
the
hearts
of
men
,
that
by
these
they
may
be
converted
,
and
so
eternally
saved
.
We
see
by
these
things
what
end
God
aimeth
at
in
his
gifts
of
men
.
But
there
are
some
Scriptures
that
seem
to
say
the
contrary
;
namely
,
Rom.
1.20
.
where
God
is
said
to
reveal
himself
to
the
Gentiles
by
the
creatures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
might
be
without
excuse
.
and
Luke
2.34
.
Simeon
saith
of
Christ
,
that
he
is
appointed
for
the
falling
and
rising
again
of
many
in
Israel
.
and
1.
Cor.
1.23
.
I
preach
Christ
,
saith
S.
Paul
,
to
the
Jews
a
stumbling-block
.
and
2.
Cor.
2.16
.
We
are
the
savour
of
death
to
death
,
&c.
By
these
places
it
seemeth
that
God
giveth
these
things
to
some
to
make
them
stumble
and
that
they
might
be
left
without
excuse
.
What
shall
we
say
therefore
to
these
places
?
Of
all
these
places
in
generall
I
may
say
this
,
That
they
are
to
be
understood
of
the
end
which
is
many
times
effected
by
these
gifts
of
God
,
and
not
of
the
end
which
is
primarily
intended
in
them
;
and
they
shew
what
Christ
,
the
word
preached
,
and
the
gifts
of
nature
and
grace
are
occasionally
to
some
men
through
their
voluntary
rebellion
against
God
and
his
ordinances
,
and
not
what
they
are
intentionally
in
Gods
first
thoughts
and
resolutions
:
He
intendeth
them
for
their
good
,
though
many
times
they
receive
them
to
their
hurt
.
It
is
with
Gods
ordinances
and
gifts
(
and
that
very
often
too
)
as
it
is
sometimes
with
physick
;
It
is
given
(
H
)
by
the
Physician
for
the
patients
good
,
but
many
times
through
the
distemper
of
his
body
it
doth
him
hurt
:
And
as
it
is
with
the
sunne
;
God
intendeth
by
the
shining
of
it
the
enlightening
and
clearing
of
men
and
other
creatures
in
this
inferiour
world
;
and
yet
some
men
are
hurt
by
the
light
of
it
,
others
are
scorched
by
the
heat
of
it
accidentally
,
by
reason
of
the
climates
wherein
they
live
,
or
the
ill-affectednesse
of
their
eyes
and
bodies
.
So
the
blessings
of
God
,
which
out
of
his
abundant
goodnesse
are
bestowed
on
men
for
their
eternall
good
,
through
their
ill
frame
and
temper
of
heart
do
effect
their
hurt
:
partly
because
lighting
on
naughty
hearts
,
they
lose
their
edge
;
for
quicquid
recipitur
,
recipitur
ad
modum
recipientis
:
and
partly
because
of
the
severity
of
God
,
who
as
he
hath
an
antecedent
and
gracious
will
to
do
men
good
,
so
he
hath
a
consequent
and
judiciarie
will
of
giving-up
obstinate
men
to
their
own
hearts
lusts
,
and
of
permitting
them
to
dash
against
Christ
and
other
means
of
eternall
life
,
and
so
to
fall
into
endlesse
miserie
and
mischief
,
as
we
may
see
Psal.
81.11
,
12.
and
Rev.
22.11
.
Which
made
Prosper
say
,
[
](A81961-e53310-b)u
u
Prosp.
Resp.
ad
object
.
16.
Vincent
.
Qui
voluntatem
Dei
spreverunt
invitantem
,
voluntatem
Dei
sentient
vindicantem
.
They
that
have
despised
Gods
inviting
will
,
shall
feel
his
revenging
will
.
Now
if
this
be
the
meaning
of
these
Scriptures
,
then
do
they
not
thwart
that
which
hath
been
said
of
Gods
gracious
intent
of
promoting
the
eternall
good
of
men
by
his
blessings
bestowed
upon
them
.
For
argumentum
ab
eventu
ad
intentionem
Dei
non
valet
:
because
no
sinfull
event
is
properly
under
Gods
decree
,
but
his
prescience
onely
,
or
at
most
under
a
permissive
decree
;
and
many
things
happen
in
the
world
which
are
beside
the
antecedent
and
principall
purpose
of
God
:
not
because
there
is
any
want
of
power
in
God
,
but
because
his
will
is
oftentimes
conditionall
,
and
therefore
not
effected
because
the
condition
is
not
performed
.
But
by
the
opinion
of
absolute
Reprobation
the
gifts
both
of
Nature
and
Grace
have
another
(
I
)
end
:
Either
God
doth
not
mean
them
to
those
that
perish
,
although
they
do
enjoy
them
,
because
they
are
mingled
in
the
world
with
the
Elect
,
to
whom
onely
they
are
directed
;
or
if
he
do
,
he
meaneth
they
shall
have
them
,
and
be
lifted
up
by
them
above
the
common
rank
of
men
,
ut
lapsu
graviore
ruant
,
that
their
fall
may
be
the
greater
.
And
so
much
is
said
by
the
chief
defenders
of
it
.
[
](A81961-e53390-b)x
x
Calv.
Instit.
l.
3.
c.
24.
n.
13.
Ecce
,
vocem
ad
eos
dirigit
,
sed
ut
magìs
obsurdescant
;
lucem
accendit
,
sed
ut
reddantur
caeciores
;
doctrinam
profert
,
sed
quâ
magìs
obstupescant
;
remedium
adhibet
,
sed
nè
sanentur
.
God
sendeth
his
word
to
reprobates
,
saith
Calvine
,
that
they
might
be
made
more
deaf
;
he
setteth
up
a
light
before
them
,
to
make
them
the
blinder
;
he
giveth
them
a
remedie
,
that
they
might
not
be
healed
.
And
,
[
](A81961-e53450-b)y
y
Bez.
Praelud
.
in
c.
9.
ad
Rom.
p.
434.
Absurdum
videri
non
debet
,
Deum
reprobis
quibusdam
,
qui
in
Ecclesia
Dei
versantur
,
gratiam
suam
in
verbo
suo
sive
etiam
per
sacramenta
sua
offerre
,
non
eum
in
finem
ut
per
eam
serventur
;
sed
contrà
,
ut
minus
habeant
excusationis
quàm
reliqui
,
&
tandem
graviùs
puniantur
.
It
should
not
seem
absurd
unto
us
,
saith
Beza
,
that
God
should
offer
his
grace
in
the
word
and
Sacraments
to
some
reprobates
in
the
Church
,
not
to
this
end
that
they
might
be
saved
by
it
,
but
that
they
might
be
lesse
excusable
then
others
,
and
obnoxious
to
the
sorer
punishment
.
Speeches
like
to
these
hath
Maccovius
in
his
Disputations
,
[
](A81961-e53500-b)a
a
Macc.
disp
.
14.
pag.
11
,
12.
Pulsat
Christus
ad
ostium
reproborum
,
quos
novit
nec
posse
nec
velle
aperire
;
non
ut
intret
,
sed
partim
ut
exprobret
illis
impotentiam
suâ
ipsorum
culpâ
contractam
;
partim
ut
condemnationem
in
illis
augeat
,
&c.
Christ
,
saith
he
,
knocketh
at
the
hearts
of
reprobates
,
who
he
knoweth
neither
can
nor
will
open
unto
him
;
not
that
he
may
enter
in
,
but
partly
that
he
may
upbraid
them
for
their
impotencie
,
and
partly
that
he
may
increase
their
damnation
.
And
immediately
after
to
a
place
in
John
,
15.22
.
he
giveth
this
exposition
,
[
](A81961-e53560-b)b
b
Nimirum
ideo
locutus
est
iis
,
ut
ex
contemtu
odióque
Filii
unigeniti
gravior
condemnatio
esset
.
Therefore
did
God
speak
to
them
,
that
by
the
contempt
and
hatred
of
his
Sonne
they
might
procure
the
greater
damnation
.
In
another
place
likewise
of
his
Disputations
he
speaketh
the
same
thing
foure
or
five
times
over
very
positively
;
[
](A81961-e53580-b)c
c
Disp.
2.
p.
3.
Deus
reprobis
verbum
suum
proponit
,
non
alio
fine
quàm
ut
inexcusabiles
reddantur
.
God
doth
propound
his
word
to
reprobates
for
no
other
end
then
that
they
might
be
left
without
excuse
.
[
](A81961-e53620-b)d
d
p.
16.
Si
Evangelium
consideres
ratione
intentionis
Dei
,
finem
ejus
esse
per
se
&
non
per
accidens
inexcusabilitatem
ratione
reproborum
.
If
the
Gospel
be
considered
in
respect
of
Gods
intention
,
the
proper
end
of
it
,
and
not
the
accidentall
,
in
reference
to
Reprobates
is
their
inexcusablenesse
.
And
very
consequently
do
these
writers
speak
to
their
main
conclusion
.
For
how
can
God
intend
the
means
or
gifts
of
grace
for
the
salvation
of
them
whom
he
hath
by
his
absolute
eternall
decree
rejected
utterly
from
grace
and
glorie
?
More
particularly
(
K
)
by
this
Doctrine
,
I.
Christ
came
not
into
the
world
to
procure
the
salvation
of
them
that
perish
,
because
they
were
inevitably
ordained
to
perish
.
II.
The
word
of
grace
is
not
sent
to
them
;
or
if
it
be
,
it
is
sent
that
they
might
slight
it
or
contemne
it
,
and
so
increase
their
damnation
by
contemning
of
it
.
Which
being
so
,
these
inconveniences
will
arise
;
1.
That
God
is
a
(
L
)
mere
deluder
of
miserable
men
,
whom
he
calleth
to
salvation
in
the
name
of
his
Sonne
by
the
preaching
of
the
word
.
For
what
else
can
he
be
that
fairly
pretendeth
their
good
whom
he
fully
intendeth
to
ruine
?
2.
That
Ministers
(
M
)
are
but
false
witnesses
;
because
in
their
ministerie
they
offer
salvation
conditionally
to
many
whose
damnation
is
determined
absolute●y
.
3.
The
Ministerie
of
the
word
cannot
leave
men
without
excuse
.
For
Reprobates
may
have
this
just
(
N
)
plea
;
Lord
,
dost
thou
punish
us
for
not
believing
in
thy
Sonne
,
when
●hou
didst
call
us
to
believe
by
the
preaching
of
thy
word
?
Why
?
●hou
didst
decree
to
leave
us
(
wofull
men
)
in
Adams
sinne
,
to
●ive
us
neither
power
to
believe
,
nor
a
Christ
to
believe
in
.
How
●anst
thou
justly
charge
us
with
sinne
or
increase
our
punishment
for
not
believing
in
him
whom
thou
didst
resolve
before
the
●orld
was
that
we
should
never
believe
in
?
Certainly
that
●
Ministerie
giveth
men
a
fair
excuse
that
is
given
for
no
other
●nd
then
to
leave
them
without
excuse
.
[
](A81961-e53740-b)e
e
Neque
enim
ea
fingi
potest
homin●s
●eddere
inexcusabiles
per
verbum
&
Spiritum
vocatio
,
quae
eo
tantùm
sine
exhi●●tur
ut
reddat
inexcusabiles
;
Suffrag
.
Brit.
de
3.
&
4.
art.
de
Antecedaneis
ad
Con●●●s
.
thesi
3.
pag.
43.
III.
The
Sacraments
(
O
)
also
(
by
this
opinion
)
do
signifie
nothing
,
seal-up
nothing
,
conferre
nothing
to
such
a●
are
not
saved
;
but
are
mere
blanks
and
emptie
ordinances
a●
the
best
unto
them
,
not
through
the
fault
of
the
men
,
but
by
the
primarie
and
absolute
will
of
God
.
IV.
Lastly
,
Gods
other
gifts
(
P
)
which
he
bestoweth
upon
men
,
of
what
nature
soever
they
be
,
are
to
the
most
tha●
receive
them
in
Gods
absolute
intention
,
1.
Unprofitable
,
such
as
shall
never
do
them
good
in
reference
to
their
eternal●
condition
;
2.
Dangerous
and
hurtfull
,
given
them
not
out
o●
love
but
extreme
hatred
;
not
that
they
might
use
them
well
,
and
be
blessed
in
so
doing
,
but
that
they
might
use
them
ill
▪
and
by
ill
using
of
them
procure
to
themselves
the
great●●
damnation
.
God
lifteth
them
up
(
as
the
devil
did
Christ
)
●●
the
pinnacle
of
the
temple
,
that
so
they
might
fall
;
and
loadeth
them
with
knowledge
and
other
goodly
endowments
,
tha●
with
the
weight
of
them
he
might
sink
them
down
to
hell
▪
And
so
by
good
consequence
,
Gods
choicest
gifts
are
intende●
and
used
as
snares
to
intrap
mens
souls
.
Men
that
have
th●●
have
little
cause
to
be
proud
of
them
;
for
they
are
the
mor●
unhappy
because
they
have
them
:
or
small
reason
to
be
thankfull
for
them
,
or
to
love
the
giver
of
them
,
but
to
hate
his
rather
;
because
they
are
but
giftlesse
gifts
,
of
the
same
natu●
with
a
griping
usurers
bountie
,
Jaels
courtesie
,
Sauls
mar●ing
of
Michol
to
David
,
or
a
bait
for
a
poore
fish
which
〈◊〉
swalloweth
with
a
hook
to
boot
:
Munera
magna
quidem
misit
,
sed
misit
in
hamo
:
Num
piscatorem
piscis
amare
potest
?
Answer
.
Whether
the
decree
of
absolute
Reprobation
●●
contrary
unto
the
use
and
end
of
Gods
gifts
bestowed
upon
men
.
IN
the
following
discourse
concerning
th●
end
and
use
of
Gods
gifts
these
general●
points
are
to
be
premised
:
1.
First
,
That
if
we
speak
exactly
and
properly
,
[
](A81961-e53910-b)a
a
Aquin.
part
.
1.
qu.
19.
art.
1.
Nihil
aliud
à
Deo
est
finis
Dei
sed
ipsemet
est
finis
respectu
omnium
quae
ab
eo
fiunt
.
It
is
therefore
a
false
imagination
to
think
that
the
Divine
will
is
moved
by
any
thing
but
by
it self
.
And
as
God
himself
is
the
end
cujuslibet
volitionis
Divinae
,
so
is
he
likewise
cujuslibet
operationis
Divinae
.
Prov.
16.4
.
The
Lord
hath
made
all
things
for
his
own
sake
,
yea
the
wicked
for
the
day
of
evil
.
2.
Secondly
,
it
is
to
be
noted
,
That
albeit
Gods
eternall
volitions
or
decrees
depend
not
upon
any
temporall
object
or
causes
as
the
prime
motives
thereunto
;
yet
God
by
his
eternall
absolute
decree
may
and
doth
ordain
that
this
event
in
the
temporall
execution
shall
not
follow
but
upon
that
going
before
:
as
,
that
the
benefit
of
eternall
life
,
in
the
actuall
introduction
unto
the
heavenly
kingdome
,
shall
depend
upon
the
acts
of
repenting
,
believing
and
persevering
;
and
that
the
punishment
of
eternall
death
,
in
the
actuall
abjection
of
men
into
hell
,
shall
depend
upon
their
own
finall
impenitencie
and
sin-guiltinesse
.
This
is
not
to
make
the
eternall
decrees
of
Election
and
Reprobation
dependent
upon
the
foreseen
contingent
acts
of
mans
freewill
,
as
the
Remonstrants
do
;
but
to
make
temporall
events
,
acts
,
or
things
,
one
to
depend
conditionally
upon
another
for
their
being
or
not-being
in
time
,
which
we
willingly
acknowledge
.
3.
Thirdly
,
It
is
to
be
observed
,
That
when
we
say
this
or
that
is
the
end
of
such
an
action
of
God
or
of
such
a
gift
of
God
,
we
must
not
conceive
that
it
was
the
end
which
caused
the
Divine
volition
,
but
it
is
the
end
whereunto
men
should
use
such
gifts
,
and
the
benefit
which
they
ought
to
make
of
such
temporall
gracious
actions
vouchsafed
unto
them
.
So
that
when
we
say
,
God
giveth
or
doth
such
a
thing
to
such
an
end
,
the
meaning
is
,
The
things
considered
in
their
own
nature
,
as
they
come
from
God
,
have
a
fitnesse
or
aptnesse
to
produce
such
an
end
.
And
thus
God
is
said
in
his
gifts
or
actions
to
intend
an
end
two
wayes
:
The
one
is
in
the
order
of
common
Providence
,
where
the
means
have
a
naturall
fitnesse
to
produce
some
good
end
,
though
abused
by
men
they
oftentimes
produce
the
quite
contrary
,
God
foreknowing
it
and
decreeing
to
permit
it
so
to
be
.
The
other
is
the
order
of
speciall
Predestination
,
where
such
gifts
or
actions
of
God
have
not
onely
a
fitnesse
in
their
own
nature
to
produce
such
good
effects
or
ends
,
but
they
have
from
the
absolute
will
of
God
an
efficacitie
actually
and
infallibly
producing
those
intended
ends
.
Of
this
intention
onely
that
rule
must
be
understood
,
[
](A81961-e54010-b)b
b
Aqu.
in
1.
part
.
qu.
10.
art.
6.
Quicquid
Deus
simpliciter
vult
,
fit
;
and
that
of
Caietane
,
[
](A81961-e54060-b)c
c
In
1m
m
,
qu.
23.
art.
6.
Nullus
ordo
deficiens
à
proprio
intento
cadit
sub
praedestinatione
.
4.
Lastly
,
no
decree
of
God
can
truly
be
said
to
crosse
the
good
end
whereunto
his
gifts
ought
to
be
used
,
unlesse
it
can
be
proved
that
by
such
a
decree
the
abuse
of
them
is
inforced
or
at
least
caused
in
wicked
men
.
As
for
example
;
The
honour
and
exaltation
of
Pharaoh
unto
a
kingdome
was
a
gift
or
a
good
means
fitting
him
to
the
administration
of
justice
;
yet
he
abused
it
unto
oppression
:
The
plagues
inflicted
upon
his
countrey
were
fit
means
to
have
humbled
him
,
and
to
have
made
him
yield
unto
Gods
command
;
yet
he
turned
them
to
greater
pride
and
obstinacie
:
Yet
because
no
decree
of
God
caused
the
obstinate
wickednesse
of
Pharaohs
heart
,
the
decree
of
permitting
him
to
abuse
such
gifts
unto
his
own
destruction
was
not
contrary
unto
the
use
or
end
whereunto
those
gifts
and
actions
of
God
had
a
fitting
ordination
in
their
own
nature
.
These
things
premised
we
come
unto
our
particular
answers
.
What
he
saith
concerning
the
gifts
of
Nature
or
Grace
,
namely
,
That
they
are
given
for
the
good
of
those
upon
whom
they
are
bestowed
,
we
willingly
yield
.
And
therefore
we
let
the
363
and
,
364.
pages
passe
without
contradiction
.
Onely
let
this
be
remembred
,
That
the
intent
,
which
is
measured
by
the
nature
of
the
means
,
for
the
event
is
often
frustrated
by
the
default
of
mans
will
,
and
yet
Gods
simple
and
absolute
will
never
frustrated
.
Nay
,
it
was
Gods
absolute
will
to
permit
some
men
to
fail
in
reaping
that
good
which
by
such
means
was
intended
unto
them
.
Neither
doth
this
inferre
any
contrarietie
or
crossing
betwixt
Gods
Decrees
and
his
Gifts
or
Graces
.
We
do
not
therefore
deny
that
mans
salvation
is
the
end
of
those
means
,
gifts
and
graces
which
God
offereth
unto
any
man
in
ordine
ad
suam
salutem
:
But
we
affirm
that
this
may
stand
with
an
eternall
absolute
decree
of
not-preparing
for
some
men
any
such
effectuall
grace
as
God
knoweth
would
easily
convert
and
save
them
,
and
with
an
absolute
decree
of
permitting
them
by
their
own
voluntary
rebellion
to
incurre
eternall
damnation
.
And
this
is
the
absolute
decree
of
Reprobation
,
which
is
not
contrary
to
the
end
of
Gods
gifts
:
because
to
permit
men
to
abuse
them
,
doth
neither
alter
the
nature
of
the
gift
nor
the
ordination
which
it
hath
in
it self
to
produce
such
an
end
,
nor
cause
the
sinner
to
turn
those
good
means
to
his
own
perdition
.
Our
Divines
at
Dort
did
truly
teach
,
That
the
word
,
and
the
illuminations
and
motions
of
Gods
Spirit
,
are
ordained
by
God
for
the
producing
of
repentance
and
faith
in
mens
hearts
,
and
for
the
saving
of
their
souls
.
And
they
further
taught
,
That
where
such
spirituall
and
supernaturall
means
fail
to
produce
those
ends
,
no
positive
,
actuall
,
proper
or
true
cause
can
be
alledged
besides
their
own
defective
and
rebellious
will
.
The
saying
of
Prosper
is
unadvisedly
brought-in
by
this
Authour
.
For
every
man
knoweth
that
Prosper
,
as
well
as
his
Master
S.
Augustine
,
held
absolute
Predestination
and
Preterition
or
negative
Reprobation
;
and
therefore
in
his
opinion
the
absolute
decree
of
Reprobation
is
not
contrary
unto
any
ends
which
God
hath
in
bestowing
the
means
of
grace
and
salvation
upon
those
which
abuse
them
:
For
it
is
impossible
that
God
should
crosse
himself
in
his
decrees
,
gifts
,
or
actions
.
Again
,
Prosper
,
in
affirming
a
gracious
vocation
to
be
afforded
unto
all
those
who
have
been
enlightned
by
the
preaching
of
the
Gospel
,
doth
imply
,
that
where
the
Gospel
was
never
preached
nor
Christ
known
,
there
is
no
such
vocation
unto
saving
grace
.
How
this
will
agree
with
Arminius
his
new-moulded
Predestination
and
Reprobation
,
who
in
his
third
decree
bringeth-in
God
decreeing
[
](A81961-e54230-b)d
d
Doct.
Sent.
pag.
47.
media
ad
resipiscentiam
&
fidem
necessaria
sufficienter
&
efficaciter
administrare
,
it
will
passe
this
Authours
cunning
to
tell
us
.
Prosper
propoundeth
a
question
which
had
been
here
more
fit
for
this
Authour
to
have
mused
upon
,
namely
[
](A81961-e54260-b)e
e
De
voc.
l.
1.
c.
1.
Cur
hoc
donum
sine
quo
nemo
salvus
est
,
ab
e●
qui
omnes
salvare
vult
,
non
omnibus
conferatur
.
As
for
that
sufficiencie
of
grace
which
ou●
Divines
at
Dort
granted
to
accompany
the
preaching
of
the
Gospel
,
it
doth
little
advantage
the
Remonstrants
,
who
undertake
to
prove
a
sufficient
administration
of
saving
grace
where
the
sound
of
the
Gospel
and
the
name
of
Christ
was
never
heard
of
.
And
they
acknowledge
no
decree
of
Reprobation
where
such
an
administration
hath
not
gone
before
.
This
is
more
then
the
Divines
at
Dort
or
the
Jesuites
at
Rome
dare
avouch
.
But
let
us
grant
,
that
sufficient
means
to
produce
faith
,
and
repentance
and
salvation
were
administred
to
every
singular
person
in
the
world
,
yet
the
absolute
decrees
of
Election
and
Non-election
may
stand
firm
and
good
:
For
he
is
absolutely
predestinated
to
whom
God
administreth
grace
with
a
mercifull
intent
of
making
it
effectuall
unto
salvation
:
and
he
is
absolutely
not-predestinated
or
rejected
,
to
whom
God
in
time
administreth
grace
with
an
absolute
purpose
of
leaving
the
good
successe
to
the
good
husbandry
of
his
own
free-will
,
which
is
in
nothing
more
carelesse
or
prodigall
then
in
misspending
,
wasting
and
quenching
Gods
grace
.
[
](A81961-e54340-b)f
f
Prosp.
De
vocat
.
l.
1.
c.
6.
Ità
humana
natura
in
primi
hominis
praevaricatione
vitiata
,
etiam
inter
beneficia
,
inter
praecepta
,
&
inter
auxilia
Dei
,
semper
in
deteriorem
est
proclivior
voluntatem
,
cui
committi
non
est
aliud
quàm
dimitti
.
So
that
if
in
the
establishing
of
the
eternall
decrees
of
Election
and
Reprobation
God
had
been
a
foreseer
onely
or
a
looker-on
how
every
man
committed
to
the
freedome
of
his
own
will
would
behave
himself
in
the
using
of
grace
sufficiently
administred
,
the
whole
world
(
if
Prosper
tell
us
true
)
had
been
under
the
decree
of
Reprobation
.
That
is
said
to
be
Gods
aim
in
bestowing
means
of
grace
upon
any
man
,
which
the
nature
of
the
grace
should
lead
a
man
unto
,
though
God
in
giving
that
grace
had
not
a
simple
and
absolute
will
to
make
it
effectuall
unto
the
salvation
of
the
receiver
;
nay
,
though
God
had
an
absolute
will
of
permitting
the
receiver
to
abuse
it
finally
to
his
own
damnation
.
Where
Gods
will
is
thus
affected
,
there
administration
of
grace
may
and
doth
stand
with
eternall
Reprobation
.
Touching
the
Sacrament
of
Baptisme
,
or
any
other
benefits
which
God
affordeth
unto
men
not-elected
;
the
end
intended
,
is
the
good
effect
whereunto
they
were
ordained
.
But
with
this
end
of
the
thing
it self
may
stand
an
absolute
decree
of
God
,
of
leaving
any
man
to
abuse
them
unto
a
contrary
end
▪
And
in
this
consisteth
that
absolute
decree
of
Reprobation
which
we
defend
.
I
wonder
this
Authour
should
make
Baptisme
a
necessary
means
unto
regeneration
,
and
so
consequently
unto
the
atteinment
of
salvation
;
since
millions
of
children
,
capable
of
no
other
known
and
revealed
means
of
salvation
or
regeneration
,
have
not
this
means
by
Divine
providence
administred
unto
them
,
or
so
prepared
for
them
that
by
any
humane
care
or
industrie
it
is
appliable
unto
them
.
For
from
this
must
needs
follow
an
absolute
Reprobation
of
such
children
,
and
not
a
conditionate
,
grounded
upon
their
foreseen
bad
acts
.
As
for
those
who
by
Gods
goodnesse
are
ingrafted
into
some
visible
Church
,
we
concurre
with
him
,
that
Baptisme
is
appointed
to
be
a
means
of
regeneration
;
and
that
it
is
so
indeed
where
no
obstacle
is
found
in
the
person
baptized
.
For
the
Lords
Supper
we
say
the
same
.
And
if
he
instance
in
a
thousand
other
particulars
,
our
answer
will
be
,
That
Gods
revealed
ordination
or
intention
that
we
should
use
such
means
unto
such
a
good
end
,
may
stand
with
an
absolute
eternall
unrevealed
will
of
God
To
withhold
from
some
men
that
more
speciall
grace
which
would
de
facto
make
them
use
Gods
grace
unto
that
good
end
whereunto
it
is
ordained
,
and
hinder
them
from
abusing
it
to
their
destruction
.
Let
the
Remonstrants
grant
us
an
absolute
decree
preparing
from
all
eternitie
effectuall
grace
,
and
in
time
mercifully
working
the
conversion
and
salvation
of
Peter
and
Paul
,
and
we
desire
no
other
absolute
decree
of
Predestination
.
And
let
them
grant
us
in
God
an
eternall
will
or
decree
of
not-preparing
effectuall
saving
grace
for
Cain
and
Judas
,
and
of
not-working
by
his
speciall
mercy
their
conversion
,
but
permitting
them
to
continue
in
their
obduration
,
and
we
urge
no
other
absolute
Reprobation
.
How
they
can
deny
this
I
know
not
,
unlesse
they
will
deny
that
of
the
Apostle
,
[
](A81961-e54510-b)g
g
Rom.
9.
Cujus
vult
miseretur
,
&
quem
vult
indurat
.
Which
induration
is
by
some
of
our
adversaries
referred
to
this
decree
of
Reprobation
which
we
avouch
,
and
was
usually
so
applyed
by
S.
Augustine
.
Vide
Ruiz
.
De
Praed.
&
Repr
.
disp.
2.
§
.
2.
num.
3.
p.
19.
where
he
hath
these
words
,
Non
esset
libera
praedestinatio
,
Vide
Penot
.
pag.
414.
disp.
38.
§.
4.
si
non
esset
libera
negatio
praedestinationis
.
Porrò
,
negatio
praedestinationis
esset
ipsa
reprobatio
negativa
.
And
Malderus
[
](A81961-e54620-b)h
h
Antisyn
.
pag
9.
10
,
11
,
12
,
13.
usque
ad
21.
ingenuously
acknowledgeth
these
two
eternall
absolute
decrees
,
the
one
of
preparing
saving
grace
for
the
predestinate
,
and
of
making
it
infallibly
effectuall
unto
their
salvation
;
the
other
of
preparing
for
the
non-elect
such
helps
of
grace
onely
as
God
eternally
foresaw
would
never
bring
them
unto
salvation
,
albeit
their
damnation
was
not
intended
by
God
,
but
onely
with
respect
unto
their
foregoing
sins
.
And
for
these
eternall
distinct
decrees
of
Election
and
Non-election
or
negative
Reprobation
,
he
foundeth
them
not
upon
any
different
foreseen
acts
of
men
,
but
subscribeth
to
Prosper
,
Cessat
opus
,
cessat
meritum
,
nihil
editur
impar
;
and
doth
in
these
few
words
quite
contradict
the
Remonstrants
Election
,
[
](A81961-e54660-b)i
i
Pag.
12.
Homines
non
ideo
quia
perseverantes
sunt
,
sunt
electi
;
sed
quia
electi
sunt
,
perseverant
.
[
](A81961-e54690-b)k
k
Pag.
13.
Vide
eundem
in
1m
m
,
2ª
,
qu.
111.
pag.
486.
Aliter
Deus
in
hac
vita
agit
cum
electis
,
aliter
cum
reprobis
.
Reprobis
offert
quidem
suam
gratiam
,
sed
efficaciter
non
facit
ut
acceptent
oblatam
.
Quòd
autem
eam
sibi
oblatam
acceptet
electus
,
fructus
electionis
est
.
Permittit
reprobos
cadere
,
&
in
suo
lapsu
in
finem
usque
manere
jacentes
,
&c.
I
might
adde
the
ancient
Schoolmen
,
who
acknowledge
the
eternall
distinct
decrees
of
Election
and
Reprobation
without
founding
them
upon
the
contrary
foreseen
acts
of
men
,
as
this
Authour
with
the
Remonstrants
do
.
All
the
forenamed
Authours
,
with
many
more
which
might
be
cited
,
acknowledge
an
ordination
of
such
means
and
graces
as
are
afforded
to
the
Reprobate
unto
the
ends
by
this
Authour
urged
;
and
yet
withall
they
acknowledge
an
eternall
absolute
will
in
God
of
permitting
them
to
abuse
them
to
their
own
destruction
.
In
their
judgement
therefore
such
an
absolute
eternall
decree
is
not
contrary
unto
the
end
of
Gods
gifts
bestowed
upon
persons
not-elect
.
Lessius
,
a
stiff
defender
of
Predestination
and
Reprobation
founded
upon
prescience
of
mens
finall
perseverance
or
finall
impenitencie
,
when
he
is
pressed
with
the
argument
taken
from
that
speciall
vocation
of
the
Predestinate
,
which
is
termed
vocatio
secundùm
propositum
,
he
is
forced
to
confesse
,
[
](A81961-e54780-b)l
l
Opusc
.
De
Praed.
&
Repr
.
pag.
573.
that
others
dicuntur
vocati
non
secundùm
propositum
,
quia
non
est
tale
propositum
in
Deo
ad
cujus
impletionem
illa
vocatio
referatur
.
Huic
tamen
non
repugnat
,
quin
sit
in
Deo
sincerum
propositum
&
desiderium
salutis
eorum
conditionatum
,
si
gratiae
cooperari
velint
.
I
marvel
how
it
should
be
contrary
unto
the
end
of
Gods
graces
or
gifts
,
when
we
say
,
According
to
his
eternall
decree
he
calleth
the
Predestinate
or
Elect
with
an
absolute
purpose
to
make
the
means
of
grace
effectuall
to
their
salvation
;
and
he
calleth
the
Reprobate
,
non
secundùm
tale
propositum
,
but
onely
under
a
conditionate
decree
,
Si
gratiae
cooperari
velint
,
which
from
all
eternitie
he
foreknew
they
would
never
do
:
I
say
,
it
is
a
marvel
,
how
the
same
thing
avouched
by
us
should
be
contrary
to
the
use
and
end
of
Gods
graces
bestowed
upon
such
men
,
and
affirmed
by
themselves
,
no
such
inconvenience
should
follow
upon
it
.
Molina
himself
,
when
he
cometh
to
the
point
,
granteth
in
God
such
eternall
distinct
decrees
o●
preparing
effectuall
grace
for
some
an●
not-preparing
for
others
,
as
inferre
absolute
Predestination
and
Reprobation
in
tha●
sense
wherein
we
defend
it
,
and
contradic●
that
conditionate
Election
which
the
Remonstrants
defend
,
depending
upon
an
antecedent
absolute
prevision
of
the
future
good
and
bad
acts
of
men
.
His
words
are
these
;
[
](A81961-e54860-b)m
m
De
Conc.
pag.
368.
Punctum
verò
praedestinationis
&
abyssus
inscrutabilis
Divini
consilii
in
eo
sunt
posita
,
quòd
cùm
Deus
infinitas
alias
provident
non-praedestinatis
rationes
noverit
,
quibus
p●●
eadem
ipsorum
libertate
in
vitam
devenisse●t
aeternam
,
fuisséntque
proinde
praedestinati
;
itémque
infinitas
alias
noverit
rationes
providendi
pradestinatis
,
quibus
suâ
libertate
beatitudine●
amitterent
,
fuisséntque
reprobi
:
pro
sua
tantùm
libertate
,
&
non
pro
qualitate
usûs
liber●
arbitrii
praevisi
,
nè
ut
conditione
quidem
si●
qua
non
,
eum
providendi
modum
utrisque
eligerit
per
quem
praevidit
illos
in
vitam
aeterna●
pro
sua
libertate
non
perventuros
,
&c.
If
it
b●
not
contrary
to
the
end
and
use
of
Gods
gifts
out
of
his
own
free-will
to
provide
for
som●
men
no
other
grace
but
such
as
he
eternally
knew
would
never
bring
them
to
eternal●
life
;
how
doth
it
crosse
the
end
of
such
gifts
&
graces
as
are
temporally
afforded
to
the
Non-elect
,
that
God
hath
made
an
absolute
decree
to
permit
that
abuse
of
grace
which
he
could
have
prevented
,
and
which
he
foreknew
from
all
eternity
would
follow
if
by
more
speciall
grace
it
were
not
prevented
?
Vide
Jacobi
Baii
Institut.
lib.
1.
c.
118
,
119
,
&c.
usque
ad
125.
The
end
whereunto
Gods
long-suffering
should
serve
,
and
whereunto
it
is
fitly
ordinated
,
is
the
leading
of
men
to
repentance
.
But
there
is
no
contradiction
betwixt
these
two
propositions
,
The
end
of
Gods
admonition
and
patience
towards
Cain
,
was
to
lead
him
unto
repentance
;
God
had
absolutely
decreed
,
not
to
give
unto
Cain
that
speciall
effectuall
grace
without
which
God
knew
he
would
continue
finally
impenitent
.
In
this
decree
Non-election
is
involved
,
and
this
is
antecedent
to
the
absolute
prevision
of
Cains
finall
impenitencie
;
and
yet
it
made
not
the
means
of
grace
offered
unto
him
delusorie
or
contrary
to
any
decree
of
Gods
will
.
The
decree
of
negative
Reprobation
hindreth
not
but
the
gifts
bestowed
upon
such
persons
may
have
a
proper
and
fitting
ordination
unto
the
atteinment
of
eternall
life
,
si
tali
gratiae
cooperari
velint
.
Thus
were
they
ordinated
in
the
non-elect
angels
,
although
before
they
were
created
God
had
absolutely
decreed
to
permit
their
voluntary
apostasie
,
and
to
punish
them
for
it
with
eternall
misery
.
Thus
the
end
of
those
excellent
gifts
and
graces
which
Adam
had
bestowed
upon
him
in
his
state
of
innocencie
was
to
continue
him
in
obedience
to
Gods
will
,
and
so
to
bring
him
with
his
posteritie
unto
eternall
life
;
and
yet
God
had
eternally
decreed
to
permit
both
him
and
them
to
fall
into
the
guilt
of
eternall
death
.
Divine
eternall
decrees
therefore
,
whereupon
may
infallibly
be
inferred
the
abuse
of
grace
temporally
offered
,
do
not
crosse
the
end
for
which
such
grace
is
administred
to
persons
not-elected
.
The
Jesuites
themselves
cannot
deny
,
that
the
eternall
decree
of
negative
Reprobation
is
[
](A81961-e55000-b)n
n
Ruiz
.
a
negation
illorum
mediorum
quibus
Deus
praescivit
adhibendum
fuisse
consensum
;
hujúsque
primam
causam
esse
liberam
Dei
voluntatem
.
To
which
purpose
are
these
words
of
S.
Augustine
,
[
](A81961-e55020-b)o
o
De
bono
Pers.
c.
11.
Quibus
non
vult
subvenire
,
non
subvenit
;
de
quibus
in
sua
praedestinatione
occultè
quidem
sed
justè
aliud
judicavit
.
And
elsewhere
,
[
](A81961-e55050-b)p
p
Ad
Simpl.
lib.
1.
qu.
2.
Si
vellet
ipsorum
(
nempe
non-praedestinatorum
)
misereri
,
posset
ità
vocare
quomodo
illis
aptum
esset
,
ut
&
moverentur
&
intelligerent
&
sequerentur
.
All
these
acknowledge
an
absolute
eternall
decree
of
withholding
all
such
grace
from
all
persons
not-elected
as
God
knoweth
would
effectually
convert
them
and
saye
them
.
And
yet
for
all
this
they
all
agree
that
those
gifts
and
means
of
salvation
which
he
is
pleased
to
afford
them
,
have
a
true
and
due
ordination
unto
the
bringing
of
such
men
to
faith
,
obedience
&
eternall
life
.
They
have
indeed
no
infallible
ordination
to
such
an
end
;
for
then
they
were
consequent
fruits
of
Predestination
:
but
this
hindreth
not
,
but
they
may
have
a
true
ordination
,
as
all
such
means
have
which
by
the
Divine
more
common
providence
and
generall
love
are
instituted
and
afforded
for
the
good
of
men
,
howsoever
by
the
voluntary
perversenesse
of
the
wicked
they
are
turned
to
their
own
hurt
.
And
therefore
God
may
truly
say
to
these
as
the
Apostle
did
to
the
Galatians
,
[
](A81961-e55090-b)q
q
Gal.
5.7
.
Quis
vos
impedivit
,
non
obedire
veritati
?
It
was
not
Gods
eternall
decree
of
denying
more
abundant
and
effectuall
grace
,
nor
his
eternall
absolute
decree
of
permitting
them
voluntarily
to
abuse
the
grace
bestowed
upon
them
,
from
whence
this
contrary
usage
of
Divine
grace
was
necessitated
or
effected
.
That
is
but
a
cavill
of
the
Remonstrants
.
Learned
Prosper
pointeth
us
to
the
true
and
onely
cause
of
this
inverting
Gods
benefits
contrary
to
their
proper
end
;
[
](A81961-e55120-b)r
r
De
vocat
.
Gent.
lib.
2.
cap.
13.
Quae
beneficia
licèt
obduratis
nihil
remedii
&
emendationis
attulerint
,
probant
tamen
aversionem
eorum
non
Divinae
fuisse
constitutionis
sed
propriae
voluntatis
.
No
grace
or
gift
is
bestowed
upon
any
man
for
this
very
end
,
that
he
may
abuse
it
;
but
many
excellent
graces
and
gifts
have
been
temporally
bestowed
upon
angels
and
men
not-elected
with
an
eternall
decree
or
purpose
of
God
Not
to
keep
them
from
abusing
them
,
Not
to
keep
them
from
incurring
eternall
death
by
abusing
them
.
This
is
that
decree
of
Reprobation
which
we
admit
:
and
if
this
Authour
can
rightly
inferre
that
this
is
contrary
to
the
end
and
use
of
Gods
gifts
,
we
will
subscribe
to
his
conditionate
Election
and
Reprobation
.
If
he
hope
to
inferre
this
conclusion
,
his
premisses
must
be
,
Every
absolute
decree
of
God
to
permit
the
finall
abuse
of
any
of
his
good
gifts
or
graces
,
is
contrary
to
the
use
or
end
of
bestowing
them
upon
men
:
But
that
decree
of
absolute
negative
Reprobation
which
we
defend
is
an
absolute
decree
,
&c.
ERGO
,
it
is
contrary
,
&c.
The
major
proposition
will
be
denied
by
all
judicious
Divines
,
and
can
never
be
proved
by
the
Remonstrants
.
[
](A81961-e55210-b)s
s
Tertull.
advers.
Marc.
l.
1.
Non
institutio
bona
rei
,
sed
exorbitatio
reprobanda
est
.
That
God
willeth
the
good
of
men
in
bestowing
any
good
gifts
or
graces
upon
them
,
needed
no
proof
at
all
:
We
have
alwayes
willingly
granted
this
proposition
.
Yet
for
the
true
understanding
thereof
it
must
be
observed
,
That
when
we
say
,
This
is
Gods
will
,
This
is
Gods
aim
or
intent
,
these
words
have
not
alwayes
the
same
signification
.
This
Authour
by
confounding
the
divers
meaning
of
these
and
the
like
words
doth
strangely
intangle
himself
through
his
whole
discourse
.
First
therefore
;
any
thing
is
said
to
be
according
to
Gods
will
,
which
considered
in
it self
is
according
to
the
goodnesse
and
purenesse
of
the
Divine
nature
.
This
is
a
perpetuall
and
necessarie
volition
in
God
,
quâ
Deo
placet
omne
bonum
.
And
this
[
](A81961-e55310-b)t
t
Vide
Ruiz
.
De
vol.
disp.
6.
§.
2.
pag.
38.
simplex
complacentia
towards
all
good
actions
of
men
,
or
events
unto
men
,
is
possible
circa
creaturas
omnes
etiam
nunquam
futuras
:
For
there
is
no
goodnesse
imaginable
,
which
hath
not
an
agreement
with
the
good
will
of
God
,
which
we
call
amorem
simplicis
complacentiae
.
[
](A81961-e55370-b)u
u
Ruiz
.
disp.
19.
pag.
214.
Satis
constat
hujusmodi
complacentiam
Dei
versari
circa
poenitentiam
,
gratiam
&
gloriam
possibilem
Judae
aut
cujus
libet
damnati
.
But
this
is
not
it
which
we
now
speak
of
.
2.
Secondly
,
God
is
said
to
will
,
desire
,
or
aim-at
that
good
,
for
the
obteining
whereof
he
affordeth
fitting
means
,
though
withall
he
willeth
that
it
shall
be
in
the
liberty
of
the
creature
to
hinder
&
frustrate
those
means
,
&
though
he
have
absolutely
decreed
to
permit
the
creature
to
abuse
them
unto
his
own
destruction
.
This
is
that
which
usually
is
termed
by
Divines
voluntas
antecedens
,
voluntas
conditionata
,
voluntas
simplicis
complacentiae
.
And
thus
God
is
said
to
aim-at
or
to
will
and
desire
the
conversion
,
justification
and
salvation
of
those
who
never
shall
be
converted
,
justified
,
or
saved
.
Neither
must
we
think
that
by
these
men
Gods
omnipotent
will
is
crossed
,
because
his
voluntas
simplicis
complacentiae
is
not
fulfilled
.
For
the
absolute
will
of
God
was
,
that
in
such
persons
their
own
free-will
might
hinder
the
good
effect
of
his
gifts
and
graces
,
which
he
was
absolutely
resolved
to
permit
for
some
greater
good
.
Lastly
,
there
is
a
will
in
God
which
strictly
and
most
properly
is
called
voluntas
beneplaciti
or
his
absolute
will
,
which
is
not
onely
a
liking
of
the
good
willed
unto
the
creature
,
and
an
ordering
of
fit
means
whereby
the
creature
(
if
his
own
free-will
hinder
not
)
may
attein
it
;
but
a
mercifull
decree
of
so
ordering
the
means
and
the
very
will
of
the
creature
,
that
it
shall
infallibly
and
infrustrately
obtein
the
good
end
whereunto
such
means
were
accommodated
.
And
of
this
will
Ruiz
truly
affirmeth
,
[
](A81961-e55520-b)x
x
Disp.
18.
§.
4.
p.
185.
Sola
haec
voluntas
absoluta
simpliciter
amplectitur
objectum
,
&
ideo
sola
simpliciter
&
absolutè
meretur
nomen
voluntatis
Beneplaciti
.
We
grant
therefore
,
that
in
the
second
acception
of
the
word
will
God
truly
willeth
,
liketh
,
desireth
the
repentance
,
faith
,
perseverance
,
and
salvation
of
all
to
whom
the
Gospel
is
preached
and
Christ
offered
.
But
in
the
last
and
most
proper
acception
,
God
willeth
the
perseverance
and
salvation
onely
of
his
Elect
,
in
whom
he
never
ceaseth
working
till
the
happy
effect
be
produced
.
Our
Divines
at
Dort
granted
a
true
and
serious
will
in
God
according
to
the
second
acception
of
the
word
will
,
but
not
according
to
the
last
.
Which
will
simplicis
complacentiae
may
stand
with
absolute
Reprobation
.
If
this
Authour
can
be
content
to
acknowledge
that
for
a
true
,
serious
and
no
delusorie
will
,
which
affordeth
the
creature
means
of
repenting
,
believing
and
being
saved
,
though
under
an
eternall
absolute
decree
of
permitting
the
finall
disobedience
and
perdition
of
the
creature
,
we
will
free
him
from
the
trouble
of
answering
the
places
of
Scripture
,
and
with
him
embrace
the
interpretation
of
Damascene
,
who
telleth
us
,
that
albeit
the
Scriptures
do
in
such
places
seem
to
make
Gods
benefits
causes
of
mans
sinne
and
ruine
,
yet
they
must
be
understood
[
](A81961-e55620-b)y
y
De
orthod.
fide
,
lib.
4.
cap.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
Physician
doth
give
his
patient
physick
with
an
absolute
will
to
cure
,
so
farre
as
his
skill
and
abilitie
will
stretch
:
But
God
doth
not
alwayes
give
the
means
of
salvation
unto
all
men
out
of
his
absolute
will
:
for
then
all
should
be
cured
and
saved
.
[
](A81961-e55700-b)z
z
Psal.
135.
Omnia
quaecunque
voluit
Deus
,
fecit
in
coelo
&
in
terra
▪
Fulgentius
giveth
the
reason
;
[
](A81961-e55730-b)a
a
1.
ad
Mon.
c.
12.
Quia
cui
semper
subest
cùm
volet
posse
,
non
aliud
est
in
illo
velle
quàm
posse
.
The
will
of
God
inviting
or
moving
men
to
perform
such
good
acts
as
tend
to
their
salvation
,
is
Gods
true
and
serious
will
,
though
he
have
not
decreed
by
such
means
to
produce
their
salvation
:
Vide
Baii
I●stitut
.
lib.
1.
cap.
104
,
&c.
&c.
115
,
116.
This
will
is
often
despised
by
men
to
their
own
damnation
.
But
there
is
a
will
not
onely
ordaining
means
to
the
end
,
but
of
causing
men
to
use
the
means
unto
the
consecution
of
the
end
.
And
thus
by
giving
them
speciall
grace
God
willeth
the
kingdome
of
glorie
onely
unto
the
Elect.
The
former
will
is
not
to
be
baffled
with
the
name
of
dissimulation
,
because
this
latter
is
onely
it
which
bringeth
men
unto
glorification
.
And
we
further
adde
,
That
the
Reprobates
in
resisting
the
former
will
,
which
is
vera
voluntas
simplicis
complacentiae
,
do
alwayes
fulfill
the
latter
,
which
is
Gods
absolute
will
of
permitting
this
resistance
,
and
of
gathering
out
of
it
a
greater
illustration
of
his
own
glorie
.
The
blessings
and
means
which
God
out
of
his
goodnesse
afforded
to
the
angels
,
to
Adam
,
and
which
he
continually
affordeth
unto
wicked
men
,
by
the
ill
frame
of
their
hearts
may
be
and
have
been
turned
to
their
own
hurt
:
and
yet
we
cannot
but
acknowledge
in
them
an
antecedent
and
gratious
will
to
do
them
good
.
But
we
do
acknowledge
,
over
and
above
this
will
of
complacencie
,
an
absolute
will
of
efficiencie
,
by
which
God
hath
mercifully
decreed
to
work
in
some
persons
the
will
and
the
deed
,
and
by
the
means
of
grace
de
facto
to
bring
them
unto
glory
.
These
two
different
manners
of
willing
and
working
the
salvation
of
men
,
do
demonstrate
an
absolute
will
in
God
of
Saving
some
,
which
we
call
the
absolute
decree
of
their
Election
;
and
an
absolute
will
of
Permitting
others
to
draw
upon
themselves
damnation
by
voluntary
abusing
the
means
of
grace
,
which
we
call
absolute
Reprobation
.
Chrysostome
(
who
is
no
depressour
of
mans
free-will
)
was
not
ignorant
of
this
absolute
will
of
God
,
turning
&
bending
mans
which
way
he
pleaseth
:
Si
Deus
voluerit
,
nullus
impediet
[
](A81961-e55900-b)b
b
Plura
vide
hom.
2.
in
Psal.
50.
.
And
of
this
will
S.
Augustine
speaketh
,
[
](A81961-e55930-b)c
c
Ench.
cap.
97.
In
coelo
&
in
terra
non
quaedam
voluit
&
fecit
,
quaedam
verò
voluit
&
non
fecit
,
sed
omnia
quaecunque
voluit
fecit
.
And
S.
Hierome
,
speaking
of
the
Samaritanes
,
saith
,
[
](A81961-e55960-b)d
d
Apud
Petr.
Diac.
Si
voluisset
,
ex
indevotis
devotos
fecisset
.
And
that
prayer
of
Basil
is
famous
,
[
](A81961-e55980-b)e
e
De
incarn
.
c.
8.
Malos
,
quaesumus
,
bonos
facito
;
bonos
in
bonitate
conserva
.
Omnia
enim
potes
:
quem
enim
volueris
,
salvas
:
&
non
est
qui
resistat
tibi
.
Since
therefore
the
Scriptures
,
and
the
Fathers
,
and
all
orthodox
Divines
,
who
confesse
that
to
be
a
true
will
which
by
affording
ordinary
means
aimeth
at
the
[
](A81961-e56010-b)f
f
1.
Thess.
4.3
.
Sanctification
and
[
](A81961-e56040-b)g
g
1.
Tim.
2.4
.
Salvation
of
all
men
,
do
notwithstanding
intimate
unto
us
an
absolute
will
eternally
predestinating
and
in
time
infallibly
working
the
salvation
onely
of
some
men
;
it
is
but
a
weak
kind
of
reasoning
,
from
the
affirmation
of
the
one
to
conclude
a
negation
of
the
other
.
The
doctrine
of
absolute
Election
and
Reprobation
inferreth
,
That
God
had
not
an
absolute
will
by
those
means
of
grace
which
he
bestowed
upon
the
non-elect
angels
or
men
to
bring
them
unto
glorie
;
and
that
he
had
an
absolute
will
to
permit
themselves
to
abuse
them
,
to
the
procuring
of
their
own
eternall
miserie
:
And
yet
he
that
should
say
,
that
God
by
giving
the
non-elect
angels
such
excellent
indowments
,
or
by
giving
Cain
and
Judas
such
fatherly
admonitions
,
did
in
those
means
aim
at
their
destruction
,
speaketh
both
ignorantly
&
profanely
.
For
the
aim
of
God
,
and
the
end
of
any
good
gift
which
he
vouchsafeth
unto
men
,
is
to
be
measured
by
the
nature
of
the
gift
it self
,
and
not
by
the
perverse
use
which
God
suffereth
the
receivers
to
make
of
it
.
Calvine
usually
speaketh
in
the
Scripture-phrase
,
even
in
those
points
which
seem
harsh
to
the
ears
of
the
Remonstrants
.
But
this
Authour
having
before
truly
explained
●ow
such
phrases
are
to
be
understood
,
●amely
of
the
end
whereunto
Reprobates
●lwayes
finally
abuse
them
,
and
not
of
the
end
whereunto
God
hath
ordained
them
,
he
had
done
much
better
to
have
afforded
Calvines
words
this
charitable
construction
.
And
as
for
Beza
;
he
denieth
not
a
proper
and
true
ordination
of
the
Divine
grace
unto
the
effecting
of
salvation
in
all
to
whom
●t
is
afforded
,
nor
a
true
will
of
complacencie
in
God
,
that
by
them
it
should
be
used
to
that
good
end
:
but
he
denyeth
an
absolute
will
in
God
of
saving
them
by
that
grace
;
and
he
sheweth
the
end
which
the
wicked
alwayes
come
to
by
abusing
it
,
which
is
,
ut
graviùs
puniantur
.
That
Calvine
had
no
other
meaning
,
appeareth
by
these
words
of
his
,
which
shut-up
the
section
out
of
which
the
former
are
taken
;
Quid
sibi
vult
Dominus
eos
docendo
à
quibus
nè
intelligatur
curat
?
Considera
ùnde
vitium
,
&
desines
interrogare
.
In
verbo
enim
qualiscunque
sit
obscuritas
,
satìs
tamen
semper
est
lucis
ad
convincendam
impiorum
conscientiam
.
The
drift
of
Calvine
is
not
to
affirm
that
God
worketh
either
by
any
positive
action
,
or
by
proper
ordination
of
his
word
unto
any
such
end
,
that
deafnesse
,
blindnesse
,
senselessenesse
whereunto
the
Reprobate
grow
onely
by
their
own
default
:
But
because
God
,
who
could
soften
their
heart●
and
would
if
they
were
in
the
number
o●
his
elect
,
hath
ordained
not
to
do
it
,
thi●
ordination
is
intimated
by
the
event
whic●
perpetually
followeth
upon
it
,
namely
deafnesse
,
blindnesse
,
&c.
So
that
all
whic●
Calvine
intendeth
is
this
,
[
](A81961-e56140-b)h
h
Vide.
§.
14
,
15.
ubi
mentem
suam
explicat
.
That
where
Go●
hath
not
comprised
men
within
his
mercifull
decree
of
Predestination
,
there
he
hath
decreed
to
hold-off
his
hand
from
effectually
opening
their
ears
and
eyes
;
and
the●
suo
vitio
obsurdescunt
,
&c.
And
Beza
had
no
other
intent
,
but
to
shew
,
[
](A81961-e56170-b)i
i
Beza
,
Opusc
.
p.
30.
&
de
Praedest
.
dist.
pag.
434.
That
the
word
preached
unto
the
Reprobate
,
non
eò
usquè
conjunctum
cum
Spiritûs
ministerio
,
u●
illos
verâ
fide
,
quâ
propriâ
notâ
electi
à
reprobis
dignoscuntur
,
Christo
ut
palmites
frugiferos
inserat
.
Whence
followeth
that
wofull
event
,
ut
justo
exitio
devoti
magìs
ac
magìs
reddantur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
Maccovius
;
if
his
speeches
tend
to
shew
the
intentionall
end
of
the
gospel
preached
,
and
not
the
eventuall
successe
,
we
utterly
disclaim
his
opinion
.
For
God
properly
intendeth
no
end
of
his
volitions
or
actions
but
himself
;
unto
whose
glory
all
things
have
naturam
mediorum
,
not
inten●i
finis
.
The
intention
therefore
of
means
by
God
unto
any
lower
or
inferiour
end
,
is
nothing
else
but
the
fitnesse
of
such
means
considered
in
themselves
(
and
not
abused
)
●or
the
producing
of
that
end
:
And
this
in●ention
is
not
altered
by
the
decree
of
Re●robation
;
for
that
decree
as
it
is
imma●ent
and
eternall
in
voluntate
Divina
,
nihil
●enit
in
reprobato
:
And
when
the
temporall
●xecution
cometh
,
It
putteth
no
malice
in●o
his
will
,
it
putteth
no
necessitation
unto
wicked
actions
upon
his
will
;
it
onely
put●th
in
God
an
absolute
will
of
not-giving
●ffectuall
grace
,
and
of
not-working
in
him
●alutiferous
actions
;
whereupon
follow●th
Perditio
tua
exte
.
Answers
to
his
more
particular
objections
.
THe
doctrine
of
Reprobation
upon
prescience
denyeth
not
Reprobation
to
be
an
eternall
,
unchangeable
,
irrevocable
decree
of
God
,
and
therefore
as
inevitable
as
that
which
we
referre
to
the
absolute
will
of
God
.
As
for
Christs
coming
into
the
●orld
to
save
sinners
,
it
was
not
to
save
the
Elect
,
but
under
conditions
of
repentance
and
perseverant
faith
:
And
no
decree
of
Reprobation
excludeth
any
man
from
salvation
,
provided
alwayes
that
he
repent
and
believe
.
But
the
Reprobate
(
in
our
doctrine
)
inevitably
die
impenitent
and
unbelievers
.
Infallibly
they
do
:
but
no
more
inevitably
then
in
theirs
.
I
think
,
neither
this
Authour
nor
any
Remonstrant
will
shew
himself
so
ignorant
,
as
to
affirm
that
any
one
man
eternally
reprobated
according
to
their
sens●
did
ever
die
a
true
penitent
and
a
perseveran●
believer
.
For
the
word
of
grace
,
it
is
in
our
doctrine
sent
unto
all
men
to
whom
it
is
sent
,
no
otherwise
then
it
is
in
theirs
.
In
both
opinions
it
hath
(
in
its
own
nature
)
an
ordination
to
produce
repentance
,
faith
,
salvation
in
all
who
obey
,
&c.
In
neither
opinion
it
is
sent
to
any
not-elected
with
an
absolute
will
of
God
to
make
it
effectuall
unto
their
salvation
,
by
working
in
them
repentance
,
faith
,
true
obedience
.
So
that
our
doctrine
is
in
this
farre
more
sound
then
theirs
;
that
we
introduce
such
an
Election
and
Reprobation
as
suspendeth
all
saving
good
actions
of
the
Elect
upon
the
speciall
mercie
and
effectuall
operation
of
God
himself
,
and
all
wicked
acts
of
the
Non-elect
upon
their
own
perverse
and
rebellious
free-will
;
whereas
the
Remonstrants
[
](A81961-e56410-b)k
k
Vide
Coll.
Hag.
pag.
91
,
92
,
&c.
95.
suspend
both
alike
upon
mans
naturall
free-will
,
making
God
,
as
in
the
evil
acts
of
the
Reprobate
onely
an
eternall
foreseer
or
looker-on
;
so
in
the
salutiferous
acts
of
the
Elect
,
namely
their
repentance
,
believing
,
persevering
,
they
ascribe
unto
God
onely
an
intuitive
prescience
of
what
they
will
do
,
but
they
deny
any
absolute
eternall
decree
,
or
any
temporall
operation
flowing
from
such
a
decree
,
and
causing
them
to
repent
,
believe
,
and
persevere
.
Corvinus
is
so
confident
herein
,
that
he
doubteth
not
to
affirm
,
[
](A81961-e56440-b)l
l
Corv.
Resp.
ad
Bogorm
.
pag.
263.
Certum
est
,
nullius
conversionem
praecisè
intendi
.
Duo
fines
sunt
spiritûs
,
&c.
So
that
the
Remonstrants
,
who
at
first
pleaded
for
Gods
intention
of
converting
and
saving
all
men
,
come
about
at
last
to
plead
against
his
absolute
will
and
intention
of
converting
and
saving
any
man
.
For
his
collection
,
That
God
is
a
mere
deluder
,
if
he
call
men
to
salvation
by
Christ
,
whom
he
intendeth
to
ruine
;
we
say
,
That
if
God
should
call
men
to
salvation
by
Christ
,
intending
to
ruine
them
though
they
obediently
answer
to
his
calling
,
this
were
delusion
:
Or
if
God
calling
them
to
salvation
by
faith
in
Christ
,
should
intend
to
ruine
them
by
forcing
or
causing
their
impenitencie
,
infidelitie
and
disobedience
,
this
were
worse
then
delusion
.
But
if
God
in
time
calleth
to
salvation
by
Christ
those
whom
before
all
time
he
decreed
to
permit
to
their
own
faultering
and
defective
free-will
for
production
of
the
very
act
of
repenting
and
believing
,
and
who
he
foresaw
would
voluntarily
continue
in
their
impenitencie
and
unbelief
,
and
whom
with
respect
to
this
their
finall
impenitencie
and
infidelitie
he
from
all
eternitie
destinated
unto
everlasting
punishment
;
here
is
no
delusion
at
all
:
And
if
there
be
,
the
Remonstrants
ar●
in
a
poore
case
,
who
must
of
necessitie
according
to
their
doctrine
of
Reprobation
yield
unto
all
this
,
and
according
to
ours
we
need
yield
to
no
more
.
God
hath
absolutely
determined
from
all
eternitie
to
permit
some
men
to
incurre
damnation
for
contemning
the
conditionall
promises
offered
by
the
Ministers
.
The
Ministers
witnesse
nothing
but
this
,
That
God
will
save
every
man
that
believeth
in
his
Sonne
.
Where
is
there
any
falsehood
in
this
testimonie
?
where
any
contradiction
to
the
forenamed
determination
?
where
any
absolute
determination
contradicting
the
conditionall
offer
of
salvation
?
Let
any
Remonstrant
shew
it
in
our
doctrine
,
and
I
will
presently
shew
it
followeth
as
well
in
his
.
His
plea
for
Reprobates
will
not
hold
good
.
For
(
as
hath
been
already
often
proved
)
Reprobation
taketh
away
no
power
from
persons
reprobated
according
to
our
doctrine
which
it
taketh
not
away
according
to
theirs
.
It
debarreth
not
God
from
giving
any
power
to
believe
,
or
repent
,
or
perform
any
good
act
,
being
admitted
according
to
our
doctrine
,
which
it
will
permit
him
to
give
according
unto
theirs
.
For
Reprobation
may
stand
with
Possibilitie
of
obeying
God
and
being
saved
,
as
it
did
in
the
angels
reprobated
;
it
may
stand
with
Sufficient
grace
:
but
the
truth
is
,
neither
in
the
Remonstrants
opinion
nor
in
ours
it
ever
doth
or
can
stand
with
Effectuall
grace
.
Before
the
world
was
,
God
had
resolved
never
to
give
unto
Cain
or
Judas
or
any
other
person
reprobated
according
to
the
Reprobation
allowed
by
the
Remonstrants
,
that
speciall
grace
which
should
cause
them
to
believe
in
Christ
,
and
free
them
from
their
voluntary
impenitencie
.
Yet
it
is
a
false
assertion
,
That
God
willeth
they
should
never
believe
,
never
repent
:
For
here
the
word
Will
noteth
voluntatem
complacentiae
;
and
the
acts
of
believing
and
repenting
are
alwaies
well-pleasing
and
agreeable
unto
this
will
of
God
,
though
it
be
his
eternall
absolute
will
in
some
men
not
to
work
them
.
The
Sacraments
in
the
Remonstrants
opinion
,
do
not
seal
an
infallibilitie
of
speciall
grace
or
salvation
unto
any
man
reprobated
from
before
the
foundations
of
the
world
were
laid
:
for
then
they
should
seal
a
manifest
falshood
.
But
let
them
shew
any
grace
or
benefit
which
a
reprobate
may
partake
by
the
Sacrament
,
and
is
according
to
our
doctrine
excluded
from
it
,
without
his
own
default
,
onely
by
the
absolute
will
of
God
,
and
then
he
speaketh
to
some
purpose
.
Gods
gifts
by
the
decree
of
Reprobation
are
neither
made
unprofitable
nor
dangerous
.
For
(
as
hath
been
formerly
manifested
)
the
decree
of
Reprobation
changeth
not
the
proper
nature
or
true
ordination
of
Gods
gifts
towards
persons
not-elected
.
If
we
speak
of
the
future
event
onely
,
it
is
most
true
,
that
they
will
never
do
them
good
in
reference
to
their
eternall
glorification
.
And
this
Authour
cannot
truly
affirm
that
ever
they
shall
,
unlesse
he
can
also
truly
affirm
that
some
men
reprobated
,
as
the
Remonstrants
hold
Reprobation
,
become
afterwards
glorified
or
saved
.
And
yet
he
will
not
grant
,
that
God
out
of
hatred
giveth
his
gifts
unto
reprobates
,
that
they
should
use
them
ill
,
and
so
be
damned
:
No
more
will
we
.
It
is
a
weak
or
rather
non-consequence
,
That
Gods
choicest
gifts
are
by
God
intended
as
snares
unto
men
reprobated
by
his
eternall
decree
,
because
he
hath
decreed
to
permit
them
so
to
abuse
those
gifts
,
and
hath
decreed
to
withhold
from
them
that
speciall
mercy
and
effectuall
grace
which
onely
maketh
men
de
facto
use
Gods
grace
to
the
atteining
of
salvation
.
So
that
I
may
now
conclude
,
There
is
no
one
amongst
so
many
objections
brought
against
Reprobation
,
as
we
teach
it
,
that
is
of
any
validitie
:
or
if
it
be
,
it
maketh
as
much
against
that
eternall
immutable
decree
of
Reprobation
which
the
Remonstrants
themselves
are
forced
to
acknowledge
.
Treatise
.
MY
fourth
generall
reason
against
this
absolute
Reprobation
is
,
It
is
a
hindrance
to
Piety
.
IV.
It
is
prejudiciall
to
PIETIE
.
It
is
a
doctrine
that
serveth
greatly
to
discourage
holinesse
and
encourage
profanenesse
:
It
maketh
Ministers
(
by
its
naturall
importment
)
negligent
in
their
preaching
,
praying
,
and
other
services
which
are
ordained
of
God
for
the
eternall
good
of
their
people
:
It
maketh
people
carelesse
in
hearing
,
reading
,
praying
,
instructing
their
families
,
examining
their
consciences
,
fasting
and
mourning
for
their
sinnes
,
and
all
other
godly
exercises
:
In
a
word
,
it
cutteth
asunder
the
very
sinews
of
religion
,
and
pulleth
away
the
strongest
inducements
to
a
holy
life
.
Therefore
it
is
no
true
and
wholesome
doctrine
.
That
it
doth
so
,
it
will
appear
by
these
reasons
that
follow
.
I.
It
taketh
(
A
)
away
Hope
and
Fear
;
Hope
of
atteining
any
good
by
godlinesse
,
Fear
of
susteining
any
hurt
by
wickednesse
:
and
so
it
taketh
away
two
principall
props
of
Religion
.
This
reason
may
be
resolved
into
these
two
branches
.
1.
Hope
and
Fear
uphold
Godlinesse
.
Were
it
not
for
these
,
it
would
come
to
ruine
:
by
these
are
men
strongly
led
on
to
virtue
,
and
withheld
from
vice
.
Hope
doth
excitare
,
stirre
men
up
to
begin
,
and
corroborare
,
strengthen
them
in
the
doing
of
any
good
action
begun
.
By
this
hope
of
heaven
did
our
Saviour
stirre
up
himself
to
endure
the
crosse
,
and
despise
the
shame
,
Heb.
12.2
.
By
this
he
heartned
his
disciples
to
do
and
to
suffer
for
his
sake
,
Matth.
5.11
.
and
Matth.
10.32
.
By
this
have
all
the
godly
in
all
ages
encouraged
themselves
in
wel-doing
:
as
we
may
see
in
generall
,
Phil.
3.20
.
Col.
1.9
.
Tit.
2.12
,
13.
and
in
particular
,
Heb.
11.
Abraham
left
his
countrey
and
kindred
at
Gods
call
,
because
he
looked
for
a
citie
whose
builder
and
maker
was
God
,
vers.
8.9
,
10.
Moses
left
all
the
pleasures
and
treasures
of
Egypt
,
and
endured
afflictions
with
the
people
of
God
,
because
he
saw
him
that
was
invisible
,
and
had
respect
to
the
recompense
of
reward
,
v.
25
,
27.
The
Martyrs
(
B
)
endured
racks
,
gibbets
,
lyons
,
sword
,
fire
,
with
a
world
of
other
torments
,
because
they
looked
for
a
better
resurrection
,
vers.
35.
Paul
endeavoureth
alwayes
to
keep
a
clear
conscience
,
through
the
hope
which
he
had
of
a
blessed
resurrection
,
Acts
24.15
.
All
the
noble
and
heroick
acts
of
active
and
passive
obedience
have
sprung
from
the
hope
of
eternall
glory
.
Souldiers
,
Merchants
,
Husbandmen
,
all
are
whetted-on
by
hope
to
diligence
in
their
callings
,
as
dayly
experience
sheweth
us
.
Aquin.
1.2
,
qu.
40.
art.
8.
Hope
,
saith
Aquinas
,
confert
ad
operationem
,
conduceth
to
action
:
and
he
proveth
it
,
first
by
Scripture
,
1.
Cor.
9.10
.
He
which
eareth
and
thresheth
,
must
ear
and
thresh
in
hope
.
and
then
he
proveth
it
by
a
two-fold
reason
;
1.
From
the
nature
of
Hopes
object
,
which
is
bonum
arduum
&
possibile
haberi
,
some
excellent
good
atteinable
by
industry
.
Existimatio
ardui
excitat
attentionem
,
Hope
to
get
that
by
pains
which
is
conceived
to
be
a
thing
of
worth
,
stirreth
up
to
pains-taking
.
2.
From
the
effect
of
Hope
,
which
is
delectatio
,
an
inward
pleasure
,
which
the
party
that
liveth
under
hope
is
affected
with
by
his
hope
.
There
is
not
any
man
which
hath
an
inward
contentment
and
satisfaction
of
heart
in
the
work
he
hath
to
do
,
but
goeth
on
merrily
.
The
Hope
of
heaven
therefore
is
a
great
encouragement
to
piety
.
The
Fear
(
C
)
of
hell
also
is
a
strong
curb
to
hold
men
in
from
impiety
:
And
therefore
(
saith
one
)
God
hath
planted
in
men
a
fear
of
vengeance
,
that
by
it
,
as
the
ship
by
the
rudder
,
the
soul
may
presently
be
turned
aside
from
any
rocks
,
gulfs
or
quicksands
of
sin
,
when
it
is
near
them
,
&
may
steer
its
course
another
way
.
For
this
cause
fear
of
God
and
absteining
from
evil
are
often
joyned
together
in
Scripture
Job
1.1
.
Exod.
1.17
.
and
the
want
of
this
fear
is
made
the
root
of
all
licentiousnesse
in
sinning
,
Gen.
20.11
.
Nor
doth
fear
onely
hinder
a
bad
action
,
but
it
promoteth
a
good
.
It
hindreth
a
bad
action
directly
,
because
it
is
fuga
mali
,
a
flying
from
that
evil
of
misery
which
is
annexed
to
the
evil
of
sinne
:
and
it
promoteth
a
good
action
accidentally
,
because
men
think
that
they
are
never
so
safe
from
the
mischief
which
they
fear
,
as
when
they
are
exercised
in
such
employments
as
tend
to
the
getting
of
a
contrary
state
.
Work-out
your
salvation
(
saith
the
Apostle
)
with
fear
and
trembling
;
implying
that
the
working-out
of
salvation
goeth
not
on
handsomely
,
except
the
fear
of
missing
it
be
an
ingredient
into
the
work
.
2.
The
second
(
D
)
branch
of
this
reason
is
,
That
by
the
absolute
decree
Hope
and
Fear
are
taken
away
.
For
Hope
is
properly
exercised
about
bonum
possibile
haberi
,
some
good
thing
which
may
be
obteined
,
not
which
must
be
obteined
of
necessitie
:
and
the
object
of
Fear
is
malum
possibile
vi●ari
,
an
evil
that
may
be
escap●d
.
For
metus
est
fuga
mali
,
fear
is
a
fleeing
from
evil
;
and
therefore
supposeth
the
evil
to
be
avoydable
.
For
no
man
will
flee
from
an
evil
that
cannot
be
prevented
;
but
will
yield
up
himself
to
it
,
as
Cesar
did
his
body
to
the
murderers
in
the
senate-house
.
Now
,
by
this
decree
,
heaven
and
hell
are
not
objects
possible
but
necessary
:
Heaven
shall
unavoydably
be
obteined
by
those
that
are
elected
,
and
hell
must
as
certainly
be
endured
by
those
that
are
reprobated
.
For
men
have
no
power
to
alter
their
eternall
states
:
All
men
by
this
decree
are
precisely
determined
ad
unum
,
to
one
state
,
to
necessary
salvation
or
necessary
damnation
,
without
any
power
or
liberty
to
choose
whether
.
And
from
hence
this
conclusion
is
clear
,
That
the
absolute
decree
taketh
away
the
chiefest
inducements
to
holinesse
and
deterrements
from
wickednesse
,
and
consequently
hindereth
a
godly
life
exceedingly
.
II.
The
injuriousnesse
of
this
doctrine
to
a
godly
life
may
further
appear
by
these
considerations
that
follow
,
one
depending
upon
another
.
1.
Absolute
and
peremptory
(
E
)
decrees
are
inevitable
,
whatsoever
the
things
be
about
which
they
are
exercised
:
and
mens
everlasting
states
if
they
be
absolutely
determined
,
are
altogether
undeclinable
.
Stat
fati
lex
indeclinabilis
,
The
law
of
Destiny
is
undeclinable
.
And
the
reason
is
,
Because
it
hath
an
inevitable
cause
,
the
adamantine
decrees
of
almighty
God
,
which
are
indeclinable
two
wayes
.
1.
Irreversible
,
lyable
to
no
repeal
(
as
the
statutes
are
which
are
made
in
our
Parliaments
)
but
farre
more
unalterable
then
the
laws
of
the
Medes
and
Persians
.
As
I
have
spoken
,
so
will
I
bring
it
to
passe
:
I
have
purposed
,
and
I
will
do
it
,
Esay
46.11
.
Men
do
many
times
bite-in
their
words
again
,
because
they
utter
things
rashly
;
and
do
repeal
their
statutes
and
ordinances
,
because
they
see
some
inconvenience
in
them
being
made
,
which
they
could
not
foresee
:
but
God
never
calleth-in
his
decrees
,
because
they
are
all
made
in
great
wisdome
.
2.
Irresistible
.
It
lyeth
not
in
the
power
of
any
creature
to
disannull
them
.
Who
hath
resisted
his
will
?
Rom.
9.19
.
Our
God
is
in
heaven
:
he
doth
whatsoever
he
will
,
Psal.
115.3
.
Whatsoever
is
once
concluded
by
his
absolute
will
,
is
no
wayes
alterable
by
the
will
of
man
.
It
is
more
possible
for
a
man
to
hinder
the
rising
of
the
sunne
or
to
stay
his
course
in
the
heaven
,
to
stop
the
revolutions
of
the
yeare
,
and
overturn
the
whole
course
of
nature
,
then
to
make
the
least
change
in
any
of
Gods
absolute
decrees
.
2.
Mens
actions
(
F
)
about
ends
and
things
determined
by
an
absolute
decree
are
vain
and
fruitlesse
:
And
the
reason
is
,
Because
they
cannot
make
them
otherwise
then
they
are
determined
to
be
.
It
is
absolutely
decreed
,
the
devils
shall
be
damned
:
Were
it
not
a
fruitlesse
thing
in
them
by
prayers
,
tears
,
and
endeavours
to
seek
to
alter
it
?
It
is
also
simply
decreed
,
that
the
soul
of
man
shall
be
immortall
:
Is
it
not
a
labour
in
vain
for
any
man
to
use
means
that
his
soul
may
be
annihilated
?
It
is
ordained
that
the
sunne
shall
rule
the
day
,
and
the
moon
the
night
;
that
the
one
shall
finish
his
proper
course
in
a
yeare
,
the
other
in
a
moneth
:
Would
not
a
mans
endeavour
to
make
an
alteration
in
these
things
be
unprofitable
and
ridiculous
?
Without
doubt
it
would
.
So
likewise
in
vain
do
men
labour
to
obtein
everlasting
life
and
avoyd
eternall
death
,
if
there
be
no
power
and
liberty
in
their
hands
to
choose
life
or
death
,
but
must
of
necessity
take
that
which
is
assigned
them
,
be
it
life
or
death
:
For
by
their
labour
they
effect
just
nothing
.
If
they
be
absolutely
appointed
to
destruction
,
their
hearing
,
reading
,
praying
,
alms-giving
,
and
mourning
for
their
sinnes
cannot
possibly
procure
their
salvation
:
damned
they
must
be
:
And
if
they
be
absolutely
ordained
to
salvation
,
their
neglect
of
holy
duties
,
their
ignorance
,
their
love
of
pleasures
,
and
continuance
in
a
course
of
ungodlinesse
cannot
bring
them
to
damnation
:
they
must
be
saved
.
If
so
many
souls
in
a
parish
be
in
this
manner
decreed
to
heaven
or
hell
,
the
Minister
(
G
)
preacheth
in
vain
,
and
the
people
heare
in
vain
.
For
there
cannot
one
soul
be
saved
by
all
his
or
their
pains
which
is
ordained
to
hell
,
nor
one
soul
be
cast
away
by
his
or
their
negligence
which
is
appointed
to
heaven
.
It
is
hard
for
thee
,
said
Christ
to
Saul
,
to
kick
against
pricks
,
that
is
,
to
endeavour
by
thy
persecutions
and
slaughters
to
root
out
my
Church
out
of
the
world
;
because
the
preservation
of
it
is
absolutely
decreed
in
heaven
:
teaching
us
by
that
speech
,
that
a
mans
labour
in
any
thing
whatsoever
is
never
profitable
,
except
it
be
exercised
about
an
end
atteinable
thereby
,
and
without
which
the
end
may
be
lost
.
3.
Men
are
not
willing
to
be
employed
in
fruitlesse
actions
,
if
they
know
it
.
I
so
runne
,
saith
S.
Paul
,
not
as
uncertainly
:
so
fight
I
,
not
as
one
that
be
ateth
the
aire
:
But
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
that
by
any
means
,
when
I
have
preached
to
others
,
I
my self
should
be
a
cast-away
.
The
meaning
is
,
I
endeavour
to
keep
Gods
commandments
;
I
fight
with
the
temptations
of
the
devil
,
the
allurements
of
the
world
,
and
mine
own
corruptions
;
I
keep
my
body
low
by
watchings
and
fastings
and
other
severe
exercises
of
holy
discipline
.
But
cui
bono
?
Do
I
all
this
at
randome
?
uncertain
whether
I
shall
obtein
any
good
or
prevent
any
mischief
hereby
?
No
;
but
I
do
this
,
as
one
that
is
sure
(
H
)
that
by
so
doing
I
shall
attein
everlasting
life
,
and
without
so
doing
I
cannot
avoid
eternall
death
:
intimating
in
these
words
the
common
disposition
of
men
,
which
is
,
to
labour
where
some
proportionable
good
is
to
be
gotten
,
or
evil
prevented
;
otherwise
to
spare
their
heads
and
hands
too
.
To
be
imployed
in
fruitlesse
(
I
)
affairs
,
is
both
a
Folly
and
a
Misery
.
1.
A
Folly
:
For
de
necessariis
nemo
sapiens
deliberat
,
No
man
useth
deliberation
about
things
necessary
,
saith
the
Philosopher
.
And
our
Saviour
speaking
of
things
above
our
power
,
Cur
estis
soliciti
?
saith
he
to
his
disciples
,
Matth.
6.27
.
Luke
12.25
,
26.
Why
take
ye
thought
about
such
things
?
Which
is
as
much
as
if
he
had
said
,
It
is
an
argument
of
folly
in
you
to
trouble
your selves
about
such
things
as
lie
not
in
your
power
.
2.
It
is
a
Misery
in
the
opinions
of
all
men
,
as
the
fable
of
Sisyphus
implyeth
;
Who
(
as
the
Poets
feigne
)
is
punished
in
hell
for
his
robberies
,
with
the
rolling
of
a
great
stone
to
the
top
of
a
steep
hill
,
where
it
cannot
rest
,
but
presently
tumbleth
down
again
.
The
morall
of
that
fable
is
,
That
it
is
torment
,
and
a
torment
fit
for
hell
,
for
a
man
to
be
set
about
any
work
that
is
fruitlesse
and
in
vain
.
Men
will
rather
be
exercised
in
high
and
hard
imployments
that
produce
proportionable
ends
,
then
pick
straws
,
play
with
feathers
,
or
with
Domitian
spend
their
times
in
flapping
and
killing
of
flies
,
or
do
any
other
easie
work
which
endeth
in
nothing
but
aire
and
emptinesse
,
except
they
be
fools
or
self-tormentours
.
And
therefore
when
Balaam
once
saw
that
the
Lord
had
fully
determined
to
blesse
Israel
,
Num.
24.1
.
and
that
all
his
sorceries
could
not
effect
the
contrary
,
he
presently
gave-over
and
set
no
more
enchantments
.
And
reason
teacheth
every
man
to
do
the
like
.
If
any
man
were
fully
possessed
with
a
perswasion
that
his
temporall
estate
were
determined
in
heaven
,
and
that
he
should
be
worth
just
so
much
,
neither
more
nor
lesse
;
he
would
conclude
in
his
thoughts
,
that
his
care
and
pains
could
nothing
profit
him
,
nor
his
idlenesse
impoverish
him
:
and
so
would
quickly
be
perswaded
to
take
his
ease
.
And
were
it
evident
that
every
Common-wealth
had
terminum
magnitudinis
,
a
condition
appointed
for
it
which
could
not
be
altered
,
and
a
fatall
period
which
could
not
be
avoided
,
then
would
the
King
call
no
Parliaments
,
use
no
privy
Counsellours
,
make
no
laws
and
ordinances
for
the
preventing
of
a
Kingdomes
ruine
,
or
the
procuring
of
its
prosperitie
and
continuance
,
(
for
it
would
be
to
little
purpose
,
as
once
a
famous
privie
Counsellour
told
our
late
Queen
Elisabeth
)
but
would
follow
the
Poets
counsel
,
Manilius
.
Solvite
mortales
animos
,
curisque
levate
,
Tótque
supervacuis
animum
deplete
querelis
:
Fata
regunt
orbem
,
certa
stant
omnia
lege
.
From
these
three
premisses
(
K
)
layed
together
it
followeth
directly
,
That
the
doctrine
of
an
absolute
decree
,
which
determineth
mens
ends
precisely
,
is
no
friend
at
all
to
a
godly
life
.
For
if
events
absolutely
decreed
be
unavoidable
,
if
mens
actions
about
unavoidable
ends
be
unprofitable
,
if
in
unprofitable
imployments
men
will
have
no
hand
willingly
;
whosoever
they
be
that
believe
and
consider
this
,
will
have
nothing
to
do
with
the
practice
of
godlinesse
:
For
their
ends
being
absolutely
pitched
and
therefore
unavoidable
,
they
will
conclude
that
their
labour
in
religion
will
be
unprofitable
,
and
so
will
not
labour
in
it
at
all
.
III.
That
which
hath
been
said
may
be
yet
confirmed
by
two
witnesses
.
The
one
of
them
is
(
L
)
Mr
Calvine
:
Who
in
his
Institutions
hath
these
words
;
[
](A81961-e57620-b)f
f
Instit.
l.
3.
c.
23.
sect.
14.
Si
quis
ità
plebem
compeller
,
Si
non
creditis
,
ideo
sit
,
quia
jam
Divinitus
exitio
praedestinati
estis
;
is
non
modò
ignaviam
sovet
,
sed
etiam
indulget
malitiae
.
If
any
man
,
saith
he
,
should
speak
thus
to
the
people
,
If
there
be
any
among
you
that
believe
not
,
it
is
because
ye
are
ordained
to
destruction
;
this
man
would
not
onely
cherish
slothfulnesse
,
but
wickednesse
also
.
Which
is
as
much
to
say
(
me
thinks
)
as
this
,
If
a
man
should
set
forth
the
doctrine
of
Reprobation
in
its
colours
,
and
explain
it
to
people
in
a
clear
and
lively
fashion
,
he
would
hereby
open
a
doore
to
liberty
and
profanenesse
.
The
other
witnesse
is
a
man
of
another
stamp
,
the
miserable
Landtgrave
of
Thuring
:
Of
whom
it
is
recorded
by
Heisterbachius
,
that
being
by
his
friends
admonished
of
his
vitious
conversation
and
dangerous
condition
,
he
made
them
this
answer
,
[
](A81961-e57680-b)g
g
Heist
.
l.
1.
De
memor
.
hist.
c.
27.
pag.
38.
Si
praedestinatus
sum
,
nulla
peccata
poterunt
mihi
regnum
coelorum
auferre
:
si
praescitus
,
nulla
opera
mihi
illud
valebunt
conferre
.
If
I
be
elected
,
no
sinnes
can
bereave
me
of
heaven
;
if
I
be
reprobated
,
no
good
deeds
can
help
me
to
heaven
.
I
conclude
therefore
,
That
by
this
opinion
(
which
is
taught
for
one
of
Gods
principall
truths
)
Religion
either
is
or
may
be
made
a
very
great
loser
:
which
is
my
fourth
generall
Reason
against
it
.
But
there
are
three
things
which
are
usually
answered
to
vindicate
this
opinion
from
this
crimination
.
First
,
That
many
(
M
)
of
them
which
believe
and
defend
this
doctrine
,
are
holy
and
good
men
:
and
therefore
of
it self
it
openeth
no
way
for
liberty
of
life
,
but
through
the
wickednesse
of
men
who
use
to
pervert
the
sweetest
and
surest
truths
of
Scripture
to
their
own
damnation
.
The
like
defense
to
this
did
the
Epicures
of
old
make
in
favour
of
their
sensuall
and
swinish
doctrine
;
which
was
,
That
happinesse
consisted
in
pleasure
.
They
said
that
many
of
their
sect
were
honest
men
:
and
so
much
Tully
granteth
to
be
true
,
but
with
exception
still
against
their
doctrine
;
[
](A81961-e57770-b)h
h
Cic.
l.
2.
De
sinib
.
bon.
&
mal
.
pag.
117.
Ac
mihi
quidem
videtur
quòd
ipse
vir
bonus
fuit
:
&
multi
Epicurei
fuerunt
,
&
hodie
sunt
,
&
in
amicitiis
fideles
,
&
in
omni
vita
constantes
&
graves
,
nec
voluptate
sed
officio
confilia
moderantes
.
I
take
,
saith
he
,
Epicurus
himself
to
be
an
honest
man
:
yea
and
many
Epicures
have
been
and
are
faithfull
in
friendship
,
square
and
constant
men
in
all
conditions
of
life
,
ordering
themselves
and
their
lives
not
by
pleasure
but
by
duty
.
But
(
saith
he
)
[
](A81961-e57820-b)i
i
Hoc
videtur
major
vis
honestatis
,
minor
voluptatis
.
this
proceeded
not
from
the
principles
of
their
opinion
,
but
from
their
own
virtuous
inclination
:
and
the
force
of
honesty
by
their
so
doing
,
appeared
to
be
more
prevailing
in
them
then
the
force
of
pleasure
,
which
they
pleaded
for
.
A
little
after
he
hath
other
words
to
the
same
purpose
;
[
](A81961-e57840-b)k
k
Atque
ut
caeteri
existimantur
dicere
meliùs
quàm
facere
,
sic
hi
mihi
videntur
meliùs
facere
quàm
dicere
As
other
mens
doctrines
are
esteemed
to
be
better
then
their
deeds
,
so
these
mens
deeds
seem
to
me
to
be
better
then
their
doctrines
.
Like
to
this
answer
of
Tully
to
the
defenders
of
Epicurisme
,
will
I
shape
mine
.
It
cannot
(
I
confesse
)
be
denied
that
many
of
this
opinion
are
godly
men
:
but
it
is
no
thanks
to
their
opinion
that
they
are
so
(
the
true
and
naturall
genius
of
which
is
to
(
N
)
beget
sloth
,
to
drown
men
in
security
,
and
to
countenance
carnall
libertie
;
)
but
to
something
else
,
either
to
Gods
providence
,
(
who
will
not
suffer
this
doctrine
for
his
own
glories
sake
and
the
good
of
men
to
have
any
great
stroke
in
their
lives
;
)
or
to
mens
incogitancy
,
who
think
not
of
reducing
it
ad
praxim
,
to
practice
,
and
drawing
conclusions
out
of
it
,
but
rest
in
the
naked
speculation
of
it
,
as
they
do
of
many
others
;
or
lastly
,
to
some
good
practicall
conclusions
which
they
meet
with
in
the
word
of
God
and
apply
to
their
lives
(
as
they
do
not
the
former
deductions
;
)
such
as
these
are
for
example
,
Be
ye
holy
as
I
am
holy
.
Without
holinesse
no
man
shall
see
God
.
If
ye
consent
and
obey
,
ye
shall
eat
the
good
things
of
the
land
.
Godlinesse
hath
the
promises
of
this
life
,
and
of
the
life
to
come
,
&c.
And
hence
we
may
learn
to
measure
this
opinion
,
not
by
the
lives
of
some
few
of
the
men
that
hold
it
,
but
by
the
sequeles
which
the
Logick
even
of
simple
men
,
if
they
should
apply
their
brains
to
consider
it
,
would
fetch
out
of
it
.
No
man
that
hath
throughly
suckt
it
in
and
understandeth
the
force
of
it
,
but
will
either
quite
relinquish
it
,
or
live
according
to
the
naturall
importment
of
it
,
that
is
,
licentiously
.
Secondly
,
it
is
said
,
that
albeit
this
doctrine
teach
,
Th●
men
are
absolutely
elected
or
absolutely
reprobated
,
y●
1.
It
telleth
no
man
who
in
particular
is
elected
,
who
rejecte●
2.
It
teacheth
that
men
must
get
the
knowledge
of
their
El●ction
by
good
works
,
and
so
by
consequent
doth
rather
enco●rage
then
stifle
holy
and
honest
endeavours
.
For
answer
to
the
first
of
these
;
The
ignorance
(
O
)
of
mans
particular
state
(
in
my
judgement
)
doth
not
alter
i●case
a
jote
.
For
he
that
believeth
in
generall
,
that
many
,
a●
they
the
greatest
company
without
comparison
,
are
inevitabl●
ordained
to
destruction
,
and
a
few
others
to
salvation
,
is
about
of
these
two
generall
propositions
to
make
these
particula●
conclusions
,
and
to
reason
(
P
)
thus
with
himself
;
Either
I
〈◊〉
absolutely
chosen
to
grace
and
glory
,
or
absolutely
cast
off
fr●
both
.
If
I
be
chosen
,
I
must
of
necessity
believe
,
and
be
saved
If
I
be
cast
off
,
I
must
as
necessarily
not
believe
,
and
be
damne●
What
need
I
therefore
take
thought
either
way
about
mean●●
end
?
My
end
is
pitched
in
heaven
,
and
the
means
too
:
〈◊〉
finall
perseverance
in
faith
,
and
my
salvation
;
or
my
c●●tinuance
in
unbelief
,
and
my
damnation
.
If
I
lie
under
th●
necessity
of
believing
and
being
saved
,
or
of
dying
in
un●●lief
and
being
damned
,
in
vain
do
I
trouble
my self
ab●●
means
or
end
:
I
have
my
Supersedeas
;
I
may
take
m●●
ease
,
and
so
I
will
:
enough
it
is
for
me
to
sit
down
〈◊〉
wait
what
God
will
do
unto
me
.
Thus
(
it
is
likely
)
d●
Tiberius
(
Q
)
reason
with
himself
.
For
Suetonius
report●●
of
him
,
that
he
was
[
](A81961-e57960-b)l
l
Suet.
de
vit.
Tib.
cap.
69.
pag.
180.
Circa
Deos
&
religiones
negligentior
,
quippe
addictus
Mathematicae
,
persuasionisque
plenus
omnia
fato
agi
.
the
more
negligent
in
religion
,
because
〈◊〉
was
fully
perswaded
that
all
things
came
to
passe
by
destiny
.
An●
in
this
manner
(
it
is
to
be
feared
)
do
too
many
reason
in
the●
hearts
,
and
by
this
very
ground
(
though
they
will
not
perhap
acknowledge
it
)
encourage
themselves
in
profanenesse
.
Thoug●
men
cannot
hide
their
wickednesse
,
yet
they
will
hide
the●●
grounds
which
flesh
them
in
it
,
either
through
modesty
,
or
〈◊〉
avoid
some
further
ignominy
:
The
fool
hath
said
in
his
hear●
There
is
no
God
,
Psal.
14.
To
the
second
I
answer
,
That
men
ordinarily
will
not
thi●
the
getting
of
the
knowledge
of
their
Election
(
if
that
be
al●
worth
all
those
painfull
duties
of
religion
that
are
to
be
pe●formed
,
and
all
those
sweet
and
pleasing
sinnes
which
are
〈◊〉
be
relinquished
:
They
will
rest
contented
without
it
for
a
whil●
rather
then
pay
so
dearly
for
it
:
and
the
rather
,
because
1.
Wh●
they
have
gotten
it
,
it
is
in
most
but
a
weak
and
conject●rall
knowledge
,
obscured
with
many
clouds
and
uncertainties
.
2.
It
must
be
mainteined
with
a
great
deal
of
pains
and
●are
,
or
else
it
will
be
lost
again
.
To
the
reteining
of
it
is
●equired
a
continuall
indeavour
to
keep
a
clear
conscience
,
which
is
irksome
and
tedious
.
Men
therefore
had
need
of
a
●tronger
motive
to
obedience
then
this
is
,
or
else
they
will
do
nothing
.
Thirdly
,
they
that
defend
and
teach
this
absolute
Reprobation
(
say
they
)
do
earnestly
exhort
men
to
good
works
,
●nd
deny
that
any
man
can
be
saved
,
except
they
live
honestly
.
So
much
was
also
said
in
the
behalf
of
Epicurus
,
viz.
That
he
denied
that
any
man
that
lived
not
honestly
,
could
live
pleasantly
.
But
Tully
answereth
roundly
,
[
](A81961-e58050-b)m
m
Cic.
Offic.
l.
3.
prope
finem
;
Quasi
ego
id
curem
quid
ille
aiat
aut
neget
?
illud
quaero
,
quid
ci
qui
in
voluptate
summum
bonum
putat
,
consentaneum
sit
dicere
.
As
if
I
cared
what
he
affirmeth
or
denieth
:
this
I
ask
,
what
is
meet
for
him
to
say
who
placeth
happinesse
in
pleasure
.
And
so
it
mattereth
not
what
these
men
teach
,
but
what
they
should
teach
if
they
will
speak
consequently
to
their
own
conclusions
.
An
Answer
to
his
fourth
Reason
,
That
it
is
prejudiciall
to
Pietie
.
IF
absolute
Predestination
and
Reprobation
taken
in
that
true
sense
which
formerly
hath
been
explained
,
be
of
it self
subject
to
these
mischiefs
,
we
will
renounce
it
;
or
if
it
be
more
subject
then
their
conditionall
Predestination
and
Reprobation
,
presupposing
onely
that
the
decrees
of
Election
and
Reprobation
are
eternall
and
unchangeable
quoad
singulares
personas
electas
aut
non-electas
;
which
no
Remonstrant
will
or
can
deny
who
understandeth
what
the
very
terms
of
the
Divine
Election
and
Reprobation
do
import
.
That
Hope
and
Fear
lead
men
unto
virtuous
actions
,
and
restrain
them
from
vitious
actions
,
we
confesse
:
There
needed
not
s●
much
pains
for
proving
of
that
which
no
man
denieth
.
But
the
solemne
practice
o●
this
Authour
is
,
to
be
large
in
proving
a●
antecedent
which
would
have
been
grante●
without
further
proof
,
and
to
presuppos●
or
beg
the
consequence
which
he
is
unable
to
make
good
.
The
Martyrs
did
not
endure
racks
,
gibbets
,
lions
,
&c.
out
of
an
hope
that
upon
prescience
of
faith
and
perseverance
they
were
elected
or
predestinated
before
the
foundations
of
the
world
were
laid
,
whereas
others
out
of
Gods
eternall
prescience
of
their
finall
impenitencie
and
infidelitie
were
passed-by
,
(
which
is
the
Election
and
Reprobation
onely
allowed
by
the
Remonstrants
)
but
out
of
a
certain
belief
grounded
in
the
revealed
word
,
that
whosoever
persevereth
unto
the
end
shall
be
saved
.
This
hope
of
persevering
is
no
lesse
(
nay
it
is
more
)
strong
in
those
who
fetch
their
faith
and
perseverance
from
the
speciall
mercy
of
God
extended
unto
them
in
their
Predestination
,
then
it
can
be
in
those
who
fetch
their
Predestination
from
Gods
foresight
onely
of
faith
and
perseverance
,
upon
the
condition
of
generall
grace
growing
out
of
mans
own
free-will
.
Yea
,
but
(
saith
the
Remonstrant
)
I
am
utterly
ignorant
what
God
hath
decreed
●oncerning
me
in
his
secret
counsel
of
Pre●estination
;
this
therefore
can
afford
me
●o
hope
of
salvation
.
I
demand
,
Art
not
thou
●s
utterly
ignorant
what
God
hath
eternally
●oreseen
concerning
thee
in
thy
conditio●ate
Predestination
?
how
then
can
more
hope
arise
from
this
then
from
the
other
?
If
a
Remonstrant
shall
further
reply
,
I
am
uncertain
whether
it
be
Gods
will
to
give
me
the
grace
of
perseverance
or
no
,
and
therefore
I
cannot
build
my
hope
of
salvation
upon
his
unknown
will
.
I
demand
again
,
Art
thou
certain
that
thine
own
free-will
,
with
help
of
that
grace
which
is
offered
thee
,
will
make
thee
persevere
in
faith
and
godlinesse
unto
thy
lives
end
?
how
then
canst
thou
build
thy
hope
of
salvation
upon
the
prescience
of
that
which
is
more
uncertain
then
the
other
?
Heare
this
very
objection
long
ago
answered
by
S.
Augustine
;
[
](A81961-e58220-b)a
a
De
Praed.
sanct.
c.
11.
Incerta
est
mihi
(
inquit
)
de
meipso
voluntas
Dei.
Quid
ergó
?
Tuáne
tibi
voluntas
de
teipso
certa
est
,
nec
times
?
Qui
videtur
stare
,
videat
nè
cadat
.
Cùm
igitur
utraque
voluntas
incerta
sit
,
cur
non
homo
firmiori
quàm
infirmiori
fidem
suam
,
spem
charitatémque
committit
?
And
Prosper
giveth
the
same
answer
in
effect
;
[
](A81961-e58250-b)b
b
Ad
excerpt
.
Genuens
.
Resp.
9.
Absit
à
vobis
ideo
desperare
de
vobis
,
quoniam
spem
vestram
in
Deo
habere
jubemini
non
in
vobis
.
We
do
not
say
therefore
that
hope
of
salvation
or
future
blessednesse
can
spring
from
an
immediate
knowledge
of
that
Electio●
which
we
ascribe
unto
Gods
absolute
decree
:
And
we
do
say
,
that
no
more
hop●
can
arise
to
any
man
from
the
immediat●
knowledge
of
that
Election
which
the
Remonstrants
ascribe
unto
the
conditionate
decree
founded
in
Gods
eternall
prescience
.
In
both
opinions
therefore
,
if
we
will
have
a
lively
hope
of
atteining
the
heavenly
kingdome
,
it
must
immediately
arise
from
an
experimentall
sense
in
our selves
that
we
are
walking
in
that
way
which
leadeth
unto
the
heavenly
kingdome
,
and
from
a
stedfast
perswasion
that
God
our
Father
will
,
notwithstanding
our
own
weaknesse
and
all
our
mightie
enemies
,
bring
us
safely
unto
the
heavenly
kingdome
.
And
for
this
latter
,
our
doctrine
of
Election
or
Predestination
,
built
upon
mere
mercy
,
affordeth
farre
better
hope
then
theirs
,
built
upon
mere
prescience
.
[
](A81961-e58280-b)c
c
See
Jer.
32.38
,
&c.
John
10.28
,
29.
&
Phil.
1.6
.
Now
for
the
curb
of
fear
;
it
is
as
strong
,
and
more
strong
,
to
hold
men
in
from
vitious
actions
,
in
our
doctrine
,
who
held
faith
and
repentance
and
holinesse
of
life
to
be
the
fruits
or
effects
of
Predestination
,
then
in
the
Remonstrants
,
who
hold
the
Divine
Predestination
to
be
rather
an
effect
of
mans
free-will
preconsidered
or
foreseen
by
God
as
believing
and
persevering
in
faith
and
godlinesse
.
For
suppose
a
man
somewhat
●arefull
of
his
salvation
;
he
will
be
fearfull
●f
living
wickedly
,
when
he
beleiveth
that
●o
man
shall
de
facto
escape
the
torments
of
●ell
but
he
whom
God
out
of
mere
mercie
●ath
predestinated
,
and
that
no
man
can
have
●ny
comfortable
assurance
or
tast
of
his
Predestination
,
unlesse
he
have
first
a
true
con●tant
endeavour
to
do
good
and
eschew
●vil
.
Suppose
a
man
carelesse
and
unmindfull
of
his
salvation
;
yet
if
he
hold
the
forementioned
doctrine
,
he
must
needs
be
many
times
in
the
midst
of
his
lewd
courses
stricken
with
fear
of
hell
,
when
he
seeth
none
of
those
fruits
in
himself
which
he
holdeth
to
be
the
effects
of
Predestination
unto
life
and
the
onely
means
to
bring
him
to
heaven
.
On
the
other
side
;
Take
a
man
of
the
Remonstrants
opinion
,
though
not
altogether
carelesse
of
his
salvation
;
yet
he
need
not
greatly
to
abstein
in
the
present
from
vitious
actions
for
fear
of
hell-torments
or
eternall
damnation
,
because
his
Predestination
dependeth
upon
his
own
free-will
to
the
very
last
moment
of
life
;
and
he
hath
such
a
strong
perswasion
of
a
continuall
power
which
he
hath
in
his
free-will
to
repent
and
believe
,
that
he
will
not
in
all
likelyhood
be
very
fearfull
of
enjoying
the
pleasures
of
sinne
for
a
season
.
Suppose
a
Remonstrant
carelesse
of
salvation
;
this
doctrine
,
That
Reprobation
is
founded
upon
prescience
of
what
a
man
shall
be
found
doing
at
the
very
last
moment
of
his
life
,
will
make
him
more
carelesse
:
for
no
man
,
but
in
his
hopes
of
future
amendment
is
overfavourable
to
himself
,
and
so
lesseneth
the
present
fear
which
his
wicked
life
might
otherwise
raise
up
in
him
.
For
the
second
branch
of
this
reason
whereby
he
goeth
about
to
prove
that
absolute
Predestination
and
Reprobation
destroy
both
Hope
and
Fear
;
it
is
grounded
upon
an
errour
confuted
and
rejected
by
the
common
consent
of
all
Divines
,
namely
,
That
the
eternall
decrees
of
God
concerning
future
events
do
make
the
contrary
events
unpossible
,
do
make
the
temporall
and
immediate
agents
to
do
all
they
do
out
of
an
absolute
necessitie
,
having
no
liberty
in
modo
agendi
to
abstein
from
so
doing
or
to
do
the
contrary
.
Were
this
true
,
the
Remonstrants
,
who
acknowledge
eternall
and
absolute
decrees
upon
presupposall
of
an
eternall
absolute
prescience
,
should
by
their
doctrine
destroy
hope
and
fear
as
well
as
we
.
For
the
Divine
eternall
prescience
of
future
actions
or
events
inferreth
as
absolute
a
certainty
,
immutabilitie
,
necessitie
of
such
events
,
as
the
decrees
of
absolute
Predestination
and
Reprobation
do
.
And
therefore
the
Schoolmen
are
as
much
troubled
in
answering
the
question
,
An
praescientia
Divina
,
vel
providentia
,
necessitatem
afferat
rebus
praescitis
,
as
in
the
other
,
An
praedestinatio
Divina
imponat
,
&c.
And
the
Philosophers
,
who
never
dreamed
of
Predestination
or
Reprobation
,
were
yet
much
troubled
to
shew
how
any
thing
could
be
fortuitum
or
contingens
,
admitting
an
eternall
and
infallible
prescience
of
all
future
events
in
God
.
Aquinas
first
enquireth
[
](A81961-e58450-b)d
d
Part.
1.
q.
22.
art.
●
.
Vtrùm
providentia
rebus
provisis
necessitatem
imponit
?
And
here
it
is
that
subtil
Cajetane
is
driven
to
confesse
,
In
ignorantia
sola
quietem
invenio
.
And
concerning
Gods
eternall
Knowledge
of
future
contingents
he
had
before
moved
the
like
difficulties
,
Quaest.
14.
art.
13.
concerning
Gods
eternall
Will
,
Quaest.
19.
art.
8.
The
like
may
be
found
commonly
in
all
the
Schoolmen
.
So
that
if
this
Authour
,
or
any
other
Remonstrant
,
will
but
take
the
pains
to
consider
how
the
School-Divines
clear
the
eternall
and
infallible
Prescience
,
Will
and
Providence
of
God
from
imposing
fatall
necessitie
upon
events
foreseen
,
willed
,
provided
,
he
may
with
the
same
facilitie
know
how
to
clear
the
eternall
absolute
decrees
of
Predestination
and
Reprobation
from
imposing
upon
mens
actions
any
fatall
irresistible
necessitie
.
As
Gods
absolute
prescience
doth
not
take
away
the
possibility
of
the
contrary
action
or
event
,
no
more
doth
his
absolute
decree
.
[
](A81961-e58550-b)e
e
Part.
1.
qu.
14.
art.
13.
Scita
à
Deo
,
saith
Aquinas
,
sunt
contingentia
propter
causas
proximas
,
licèt
scientia
Dei
sit
necessaria
.
And
so
he
speaketh
concerning
Predestination
;
[
](A81961-e58610-b)f
f
Quaest.
23.
art.
6.
Ordo
praedestinationis
certus
est
,
&
tamen
libertas
arbitrii
non
tollitur
,
ex
qua
contingenter
provenit
praedestinationis
effectus
.
And
concerning
the
decree
of
Reprobation
;
[
](A81961-e58650-b)g
g
Art.
3.
Quòd
reprobatus
non
potest
gratiam
adipisci
,
non
est
intelligendum
secundùm
impossibilitatem
absolutam
,
sed
conditionatam
.
Men
are
no
more
precisely
determined
ad
unum
in
our
doctrine
of
Predestination
and
Reprobation
then
in
that
of
the
Remonstrants
.
In
mente
ac
voluntate
Dei
the
decrees
are
eternall
,
immutable
,
necessary
,
subject
to
no
variation
or
contingency
,
as
well
in
the
one
opinion
as
in
the
other
:
In
temporali
exsecutione
,
where
men
are
the
agents
,
the
actions
which
lead
to
heaven
or
hell
are
subject
to
contingency
in
both
.
To
all
this
we
may
adde
,
That
Hope
or
Fear
cannot
immediately
arise
from
any
decrees
of
God
altogether
unknown
to
men
:
But
who
shall
be
saved
,
or
who
shall
be
damned
,
as
it
is
onely
determined
in
the
eternall
decree
of
Predestination
and
Reprobation
,
is
a
thing
altogether
unknown
.
What
this
Authour
meaneth
,
when
disputing
against
us
he
saith
,
The
eternall
decrees
of
Divine
Predestination
and
Reprobation
are
peremptorie
,
inevitable
,
irreversible
,
irresistible
,
I
cannot
conjecture
.
It
should
seem
,
in
his
opinion
the
eternall
decrees
of
Predestination
and
Reprobation
are
ambulatorie
,
avoidable
,
reversible
,
resistible
by
the
creature
.
Though
the
decrees
considered
in
themselves
are
peremptory
,
inevitable
,
&c.
yet
the
actions
of
men
whereby
at
length
they
arrive
at
heaven
or
fall
into
the
pit
of
hell
,
are
free
,
contingent
,
&c.
Reprobation
includeth
a
will
or
absolute
decree
of
God
to
permit
such
singular
persons
to
fall
into
finall
sin-guiltinesse
,
and
to
inflict
eternall
punishment
upon
them
for
their
sinnes
:
doth
this
make
their
particular
sinfull
actions
necessary
,
inevitable
,
&
c
?
No
:
[
](A81961-e58780-b)h
h
Aquin.
part
.
1.
qu.
23.
art.
3.
Quòd
in
hoc
peccatum
vel
illud
labantur
,
ex
libero
illorum
arbitrio
contingit
,
unde
&
meritò
imputatur
in
culpam
.
It
is
true
,
it
lieth
not
in
the
power
of
any
creature
to
disannull
the
eternall
absolute
decrees
of
Gods
will
:
But
yet
it
lieth
in
the
power
and
choice
of
free
creatures
(
such
as
are
angels
and
men
)
to
do
or
not
to
do
those
things
whereby
such
decrees
are
in
time
accomplished
.
It
was
not
in
Davids
or
Peters
power
to
disannull
the
eternall
decree
of
God
concerning
their
Predestination
and
Salvation
:
Yet
the
actions
of
Repenting
,
Believing
,
Persevering
were
free
actions
proceeding
from
their
free-will
and
upon
deliberation
.
So
it
is
true
,
it
lay
not
in
the
power
of
Judas
or
Cain
to
disannull
the
eternall
decree
of
their
Reprobation
&
Damnation
;
for
Omne
aternum
necessarium
&
immutabile
:
yet
it
lay
in
Cains
power
freely
to
commit
or
not
commit
a
murder
upon
his
own
brother
,
and
in
Judas
his
free-will
to
betray
or
not
betray
his
Master
;
and
so
in
all
other
sinners
,
to
choose
or
not
to
choose
the
doing
of
those
things
which
procure
their
just
damnation
.
That
mens
actions
about
ends
and
things
determined
by
Gods
absolute
unrevealed
decrees
are
in
vain
and
fruitlesse
,
is
a
vain
and
false
opinion
,
and
exploded
by
the
very
heathen
under
the
name
of
[
](A81961-e58920-b)i
i
Cic.
De
fato
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
ignava
ratio
,
cui
si
pareamus
,
nihil
est
omnino
quod
agamus
in
vita
.
For
though
our
endeavours
do
not
make
them
otherwise
quoad
eventum
then
God
had
fore-determined
,
yet
the
thing
was
so
determined
by
God
as
it
neither
could
nor
should
have
ever
come
into
effect
without
such
actions
and
endeavours
of
men
.
His
instances
are
as
frivolous
and
farre
from
the
purpose
,
as
his
opinion
is
from
all
truth
.
For
his
instance
in
the
devils
now
damned
,
it
is
not
to
the
point
.
He
should
have
instanced
in
the
angels
not-elected
before
their
damnation
,
and
have
shewed
that
their
obedience
had
been
vain
and
fruitlesse
;
and
then
he
might
have
inferred
that
the
good
actions
of
men
dum
sunt
in
via
are
vain
and
fruitlesse
.
Now
he
can
inferre
nothing
,
but
that
it
were
a
vain
thing
for
Judas
damned
in
hell
to
hope
by
any
endeavours
of
his
to
alter
the
decree
of
his
damnation
.
For
his
instance
in
a
decree
of
the
immortalitie
of
mans
soul
and
of
the
vanitie
of
using
means
for
the
annihilation
thereof
,
it
is
no
whit
better
then
the
other
.
We
do
not
denie
but
it
is
a
fruitlesse
and
a
vain
thing
for
any
man
to
go-about
by
his
temporall
endeavours
to
alter
Gods
eternall
decrees
concerning
the
nature
or
properties
which
he
hath
allotted
unto
his
creatures
,
as
to
make
an
elementarie
bodie
eternall
,
or
an
immortall
soul
mortall
.
And
as
ridiculous
it
is
(
though
in
another
kind
)
for
any
Remonstrant
to
suppose
that
the
eternall
decrees
of
Gods
Predestination
and
Reprobation
(
as
himself
holdeth
them
)
can
be
altered
by
any
temporall
actions
which
men
shall
do
or
not
do
.
And
yet
though
it
be
a
vain
and
idle
endeavour
to
referre
our
temporall
actions
to
the
alteration
of
any
of
Gods
eternall
decrees
(
for
[
](A81961-e59040-b)k
k
Vide
August
.
Cons.
l.
12.
c.
13.
de
ratione
aeternitatis
est
immutabilitas
;
)
yet
it
is
no
vain
or
idle
endeavour
for
any
man
elected
or
not-elected
to
aim
at
eternall
life
by
doing
good
actions
and
by
absteining
from
evil
:
For
if
a
man
be
elected
,
there
is
no
other
way
to
come
unto
salvation
:
if
he
be
not
elected
,
some
good
endeavours
would
serve
to
mitigate
his
damnation
;
and
every
man
continuing
in
his
good
endeavours
may
assuredly
hope
for
salvation
&
shall
assuredly
obtein
it
.
There
is
an
eternall
,
absolute
,
immutable
decree
,
revealed
unto
us
in
Gods
word
,
That
whosoever
believeth
in
the
Sonne
of
God
,
and
leadeth
a
sober
,
just
and
godly
life
,
shall
be
saved
;
and
whosoever
doth
not
truly
believe
,
but
leadeth
a
lewd
,
unjust
and
wicked
life
,
shall
be
damned
.
It
is
not
the
alteration
of
Gods
decrees
which
mens
actions
must
aim
at
,
but
the
obteining
of
happinesse
and
escaping
wretchednesse
according
to
the
tenour
of
his
decrees
.
And
herein
no
mans
actions
can
be
vain
or
fruitlesse
.
For
God
doth
not
by
the
absolute
decree
of
Election
absolutely
determine
to
save
Peter
,
whether
he
believe
or
not
believe
,
repent
or
not
repent
;
and
therefore
Peters
faith
and
repentance
are
not
vain
and
idle
actions
.
Neither
doth
he
by
the
absolute
decree
of
Non-election
or
negative
Reprobation
absolutely
determine
to
damne
Judas
,
whether
he
believe
or
not
believe
,
repent
or
not
repent
(
such
absolute
decrees
are
the
absolute
mistakings
of
the
Remonstrants
;
)
and
therefore
such
good
actions
had
not
been
vain
and
fruitlesse
.
We
may
truly
say
to
every
man
in
the
world
,
elected
or
not-elected
,
as
God
himself
spake
to
desperate
Cain
,
[
](A81961-e59080-b)l
l
Gen.
4.7
.
If
thou
do
well
,
shalt
thou
not
be
accepted
?
Yes
questionlesse
:
for
[
](A81961-e59110-b)m
m
Rom.
2.
to
every
man
that
doth
good
,
shall
be
glorie
,
&c.
No
man
shall
be
damned
quia
ab
aeterno
non
electus
aut
reprobatus
,
sed
quia
in
tempore
infidelis
&
impius
.
For
the
Ministers
preaching
;
if
this
man
hold
it
vain
,
Vide
Aug.
tract
.
48.
in
Joann
.
unlesse
by
it
some
souls
of
those
whom
God
hath
eternally
reprobated
be
saved
,
will
he
nill
he
,
of
necessitie
he
must
confesse
,
that
the
Predestination
and
Reprobation
founded
upon
eternall
Prescience
by
Arminius
maketh
all
our
preaching
vain
.
For
no
Remonstrant
can
be
so
ignorant
as
to
affirm
,
that
any
man
eternally
predestinated
was
ever
cast
away
by
the
negligence
of
the
Minister
,
or
that
any
man
eternally
reprobated
(
as
Arminius
conceiveth
of
Reprobation
)
was
ever
saved
by
the
pains
of
the
Minister
:
And
yet
we
say
,
the
Minister
laboureth
not
in
vain
.
First
,
it
is
not
in
vain
in
regard
of
the
elect
:
for
it
is
unto
them
[
](A81961-e59210-b)n
n
●
.
Tim.
2.10
.
the
power
of
God
unto
their
salvation
.
And
unto
them
(
though
unknown
[
](A81961-e59240-b)o
o
Aquin.
part
.
1.
qu.
23.
art.
8.
quoad
singulares
personas
)
do
the
Ministers
principally
referre
their
labour
and
pains
.
For
though
the
decree
of
Predestination
,
which
is
eternall
,
cannot
be
procured
by
any
endeavours
of
men
,
yet
the
effects
or
benefits
flowing
from
Predestination
may
be
promoted
by
the
Ministers
.
Secondly
,
it
is
not
in
vain
in
regard
of
the
Reprobate
:
For
though
it
bring
none
of
them
to
salvation
,
yet
sometimes
it
maketh
them
do
some
good
things
,
and
abstein
from
some
evil
,
which
otherwise
they
would
not
have
done
:
and
it
is
a
means
to
convict
their
consciences
that
their
damnation
is
just
.
Last
of
all
,
the
Ministers
painfull
preaching
is
not
in
vain
in
regard
of
himself
:
For
hereby
he
escapeth
that
Vae
mihi
si
non
evangelizavero
:
he
getteth
comfort
of
conscience
here
,
and
a
crown
hereafter
.
If
labour
be
to
no
purpose
where
the
thing
is
not
atteinable
by
mans
labour
,
then
to
go-about
by
our
labour
to
attein
the
decree
of
Election
for
our selves
or
any
other
man
,
is
a
vain
labour
:
But
if
labour
be
profitable
when
a
good
thing
may
be
atteined
by
it
,
and
without
it
cannot
;
then
to
labour
to
bring
our selves
or
others
to
the
kingdome
of
heaven
,
is
never
a
vain
labour
:
for
by
this
every
man
may
,
and
without
this
no
man
can
enter
into
the
kingdome
of
heaven
.
Every
man
in
the
world
by
doing
as
S.
Paul
did
,
may
be
as
sure
of
atteining
everlasting
life
as
Paul
was
.
Neither
will
the
eternall
decree
of
Reprobation
,
be
it
absolute
or
be
it
conditionall
,
ever
stand
an
obstacle
in
any
mans
way
.
No
man
who
by
the
preaching
of
the
●ord
is
excited
to
good
works
hath
at
any
●ime
or
ever
shall
find
them
fruitlesse
or
vain
.
De
necessariis
nemo
deliberat
;
and
therefore
no
man
deliberateth
how
to
get
him●elf
predestinated
:
but
to
be
saved
,
is
a
thing
depending
upon
our
free
actions
,
which
require
deliberation
.
Here
he
discovereth
his
erroneous
conceit
of
Predestination
and
Reprobation
,
namely
,
That
Predestination
is
an
absolute
appointment
of
men
to
enjoy
the
kingdome
of
heaven
,
whether
they
live
well
or
ill
;
and
that
Reprobation
is
also
an
absolute
appointment
of
some
men
to
the
torments
of
hell
,
whether
they
live
well
or
ill
.
Such
an
absolute
Predestination
and
Reprobation
we
disclaim
and
detest
.
If
a
wise
man
were
perswaded
(
as
he
ought
to
be
)
that
he
shall
never
be
one
farthing
richer
then
God
hath
determined
,
yet
he
would
use
the
ordinary
means
,
as
knowing
that
men
cannot
be
brought
to
the
end
determined
by
God
but
by
using
such
means
without
which
God
hath
also
appointed
that
such
an
end
shall
not
be
effected
.
As
if
God
had
determined
in
heaven
and
revealed
to
man
upon
earth
that
he
shall
live
fifteen
years
just
,
and
neither
more
nor
lesse
,
he
were
a
fool
or
a
mad-man
that
should
conclude
,
I
will
neither
eat
nor
drink
these
fifteen
yeares
;
I
will
runne
when
I
list
into
the
fir●
&c.
From
all
the
premisses
which
this
Authour
hath
hitherto
inlarged
,
there
is
no
colour
of
inferring
this
conclusion
,
Therefor●
the
absolute
decrees
of
eternall
Predestinatio●
and
Reprobation
must
be
abandoned
,
and
Arminius
his
conditionall
Predestination
and
Reprobation
be
imbraced
,
otherwise
all
care
of
pietie●
and
good
living
must
needs
be
extinguished
.
First
,
because
he
is
quite
mistaken
in
the
sense
of
this
word
Absolute
.
Eternall
Predestination
is
not
termed
an
absolute
decree
of
saving
David
,
Peter
,
Paul
,
or
any
man
else
,
as
if
it
absolved
persons
predestinate
from
the
necessitie
of
using
the
means
of
salvation
which
Gods
revealed
word
hath
injoyned
;
(
This
were
rather
a
dissolute
then
an
absolute
Predestination
.
)
but
because
God
eternally
predestinating
David
,
Peter
,
Paul
,
and
the
rest
,
hath
in
his
speciall
mercy
absolutely
determined
to
give
them
that
speciall
grace
which
shall
move
,
inable
,
and
make
them
use
all
the
necessary
means
unto
their
salvation
.
And
for
eternall
Reprobation
;
it
is
not
termed
an
absolute
decree
of
damning
Cain
,
Judas
,
or
the
Devil
himself
,
as
if
God
were
absolutely
resolved
to
damne
them
though
they
should
never
intangle
themselves
in
any
guilt
of
damnation
,
and
should
do
all
those
good
acts
which
God
himself
hath
decreed
shall
be
means
to
bring
any
who
useth
them
unto
salvation
:
but
because
God
eternally
passing-by
them
and
not-predestinating
them
,
hath
absolutely
resolved
to
withhold
from
them
that
speciall
mercy
,
more
abundant
and
most
effectuall
grace
,
without
which
he
infallibly
knoweth
by
their
own
voluntary
rebellion
they
will
incurre
damnation
,
which
he
is
absolutely
resolved
to
permit
and
not
to
prevent
.
Secondly
,
all
his
premisses
are
too
weak
to
induce
his
conclusion
,
because
eternall
absolute
determinations
of
God
concerning
events
which
shall
betide
unto
particular
men
,
do
neither
encourage
nor
discourage
them
from
using
the
ordinary
means
of
atteining
good
and
avoiding
evil
,
whilest
they
are
onely
known
in
the
generall
,
and
altogether
unknown
as
they
concern
this
and
that
singular
person
.
No
man
doubteth
but
God
hath
eternally
determined
who
shall
be
[
](A81961-e59580-b)p
p
Psal.
75.
promoted
unto
worldly
honours
and
who
shall
not
,
who
shall
attein
unto
riches
and
who
shall
not
.
The
very
Heathen
were
not
ignorant
of
this
truth
,
who
ascribed
these
different
conditions
of
men
[
](A81961-e59600-b)q
q
Hesiod
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
because
singular
persons
know
not
whether
God
have
determined
to
advance
them
to
honour
and
wealth
or
not
,
they
judge
not
all
care
,
pains
and
study
to
attein
honour
or
wealth
to
be
vain
and
fruitlesse
.
Yet
i●
temporall
or
externall
good
things
there
were
more
colour
a
great
deal
to
ground
idlenesse
upon
Gods
eternall
determination
;
because
let
a
man
take
never
so
good
courses
and
so
true
pains
to
attein
honour
or
wealth
,
he
shall
never
compasse
it
if
God
have
otherwise
appointed
:
But
in
spirituall
and
eternall
blessings
,
let
any
man
take
the
course
and
use
the
means
which
God
hath
prescribed
to
attein
them
,
and
he
may
assure
himself
they
are
infallibly
appointed
for
him
.
Thirdly
,
because
experience
teacheth
the
contrary
to
his
supposition
,
though
we
admit
the
eternall
absolute
determination
of
God
concerning
this
singular
persons
salvation
were
revealed
unto
him
extraordinarily
by
God
himself
.
For
the
certain
knowledge
of
Gods
absolute
determination
to
give
eternall
life
,
would
not
in
a
well-disposed
mind
produce
carelessenesse
or
idlenesse
,
but
a
religious
care
and
fervency
of
spirit
in
doing
all
such
actions
as
further
man
in
the
way
unto
life
,
and
of
removall
of
such
obstacles
as
would
hinder
them
.
It
is
commonly
held
by
Divines
,
that
the
blessed
Virgin
,
S.
Paul
,
and
some
others
had
an
extraordinary
revelation
of
their
absolute
election
unto
eternall
life
;
and
yet
none
of
these
concluded
that
all
their
pains
and
labour
for
atteining
it
was
fruitlesse
and
vain
.
And
if
God
had
revealed
to
Judas
(
which
in
his
wisdome
he
hath
judged
unfit
)
the
eternall
immutable
decree
of
his
Reprobation
,
yet
should
none
of
his
endeavours
to
do
good
&
eschew
evil
have
been
unprofitable
.
Fourthly
,
because
if
men
should
reject
the
absolute
,
irreversible
,
irresistible
decrees
of
Gods
eternall
Predestination
and
Reprobation
which
this
Authour
opposeth
,
under
pretense
that
thereby
all
actions
and
means
are
made
vain
and
fruitlesse
unto
men
where
the
ends
and
things
are
predetermined
,
the
Predestination
and
Reprobation
grounded
upon
Gods
eternall
prescience
would
lie
as
open
to
the
self-same
objection
:
Which
if
it
be
of
no
validitie
against
the
Remonstrants
,
neither
is
it
against
us
.
For
first
of
all
,
as
for
the
eternall
decrees
of
absolute
Election
and
Reprobation
;
nihil
ponunt
in
electis
aut
reprobatis
,
they
onely
suppose
in
God
a
determination
of
bringing
the
one
infallibly
unto
eternall
life
,
and
of
permitting
the
other
as
infallibly
to
come
short
of
eternall
life
,
and
by
their
own
sinfull
acts
to
plunge
themselves
into
the
gulf
of
eternall
death
.
In
the
Remonstrants
decree
of
eternall
Predestination
and
Reprobation
the
same
determination
of
God
concerning
the
same
particular
men
with
the
same
infallibilitie
and
immutability
of
their
contrary
ends
is
established
.
If
therefore
the
distinct
decrees
of
Predestination
and
Reprobation
thus
irrevocably
established
before
the
world
was
made
,
make
all
labour
in
religion
unprofitable
,
the
Remonstrants
own
doctrine
doth
it
no
lesse
the●
ours
.
Again
,
absolute
and
eternall
determinations
of
God
concealed
in
mente
Divina
,
though
never
so
infallible
and
immutable
,
cannot
in
singular
persons
hinder
piety
or
nourish
profanenesse
,
where
there
are
decrees
as
immutable
,
as
infallibly
revealed
unto
the
same
singular
persons
in
Gods
word
,
promising
life
to
all
without
exception
that
do
well
,
and
threatning
death
to
all
those
that
do
ill
.
How
can
it
probably
be
supposed
that
those
unknown
Divine
determinations
should
work
upon
mens
wills
,
when
these
so
well
known
and
so
continually
published
do
not
.
If
any
Remonstrant
shall
say
,
Make
me
sure
of
mine
Election
,
Viole
Thom.
à
Kempis
,
l.
1.
c.
25.
pag.
68.
and
that
no
immutable
eternall
decree
of
Reprobation
shall
keep
me
out
of
heaven
,
and
then
I
will
labour
,
I
will
toil
,
I
will
sweat
to
attein
eternall
life
;
I
answer
,
No
other
man
can
make
thee
sure
of
it
:
but
do
what
thou
sayest
,
and
thou
mayest
make
thy selfe
sure
of
it
.
And
if
thou
wilt
not
for
such
a
price
adventure
thy
pains
unlesse
God
will
first
make
thee
of
his
privy
counsel
,
eternall
damnation
is
but
a
just
reward
of
thine
idlenesse
and
profanenesse
.
Last
of
all
,
the
immutability
of
all
Gods
eternall
decrees
whatsoever
is
a
thing
out
of
all
question
amongst
orthodox
Divines
(
I
need
not
except
Vorstius
the
Remonstrant
,
because
no
man
reckoneth
him
amongst
orthodox
Divines
:
)
I
wonder
therefore
how
this
Authour
should
think
he
hath
said
any
thing
against
the
Divine
absolute
decrees
of
Predestination
and
Reprobation
,
onely
because
they
are
peremptory
,
inevitable
,
irreversible
,
&c.
If
God
upon
the
eternall
prescience
of
Judas
his
finall
impenitency
conceived
an
eternall
decree
of
his
Reprobation
and
Damnation
(
as
Arminius
himself
granteth
)
[
](A81961-e59770-b)r
r
Ruiz
.
De
vol.
p.
166.
implicat
contradictionem
,
velle
non
facere
eandem
rem
,
aut
revocare
illud
decretum
,
&c.
[
](A81961-e59800-b)s
s
Fulg.
ad
Monim
.
l.
1
c.
12.
Sempiterna
voluntas
Dei
nunquam
mutabilitati
subjacet
,
quia
initium
exsistendi
non
habet
.
It
is
a
thing
unbeseeming
the
Divine
majesty
,
not
to
decree
from
all
eternity
whatsoever
he
will
do
or
not
do
for
men
or
unto
men
in
time
;
or
when
he
hath
so
decreed
,
to
revoke
or
change
any
of
his
decrees
.
If
therefore
the
Remonstrants
Predestination
and
Reprobation
be
reversible
decrees
,
we
will
none
of
them
;
for
we
are
sure
they
were
never
of
Gods
making
.
Calvines
saying
is
most
true
:
For
the
decree
of
Reprobation
is
no
cause
of
infidelity
;
though
the
decree
of
Predestination
prepareth
for
men
that
grace
which
worketh
faith
and
sanctification
in
their
hearts
.
The
Landtgraves
profane
speech
maketh
as
much
against
the
Arminian
Predestination
as
against
that
which
we
hold
.
For
suppose
a
Remonstrant
had
told
him
,
If
you
be
elected
,
it
is
because
God
hath
eternally
foreseen
that
you
will
die
a
penitent
and
a
faithfull
man
:
If
you
be
reprobated
,
it
is
because
God
hath
eternally
foreseen
you
will
die
a
faithlesse
and
a
wicked
man
,
this
in
all
likelyhood
would
have
been
so
far
from
taking
away
his
desperate
profanenesse
,
that
it
would
have
increased
it
:
for
God
cannot
be
deceived
in
his
foresight
.
Wee
prove
not
the
truth
of
our
doctrine
from
any
mans
holinesse
,
but
from
holy
Scriptures
:
wee
therefore
passe-by
this
discourse
as
wholly
impertinent
.
All
that
he
saith
of
the
Epicures
might
as
well
be
said
by
us
against
the
Remonstrants
opinions
:
but
we
take
no
pleasure
in
idle
vagaries
.
Mens
practice
cannot
be
guided
by
decrees
of
God
concealed
from
their
knowledge
,
though
they
be
decrees
concerning
their
good
or
evil
.
But
if
men
will
shew
themselves
reasonable
men
and
not
mad
men
,
they
must
take
their
rules
of
practice
from
such
revealed
decrees
as
teach
what
actions
are
means
to
attein
good
,
and
what
are
means
to
draw
evil
upon
our selves
.
He
hath
a
crazed
brain
that
will
draw
practicall
conclusions
or
logicall
sequeles
from
decrees
or
antecedents
whereof
he
knoweth
not
the
particular
tenour
,
or
how
in
singular
they
concern
himself
.
For
his
objection
against
the
second
answer
,
we
say
,
Let
him
understand
absolute
Reprobation
and
absolute
Election
as
by
us
it
hath
been
formerly
explained
,
and
not
according
to
his
erroneous
fansie
,
which
hath
been
often
confuted
;
and
it
no
more
begetteth
sloth
or
carnall
liberty
then
the
Remonstrants
eternall
Election
and
Reprobation
springing
from
Gods
infallible
and
eternall
prescience
,
nay
much
lesser
.
For
according
to
our
position
no
man
can
have
so
strong
a
perswasion
that
he
is
elected
and
shall
be
saved
whilst
he
continueth
in
sloth
,
carnall
security
or
sinfull
actions
,
as
he
may
in
theirs
.
If
it
be
once
conceived
that
the
eternall
decrees
,
which
distinguish
men
elected
and
reprobated
,
stand
founded
upon
the
foreseen
finall
goodnesse
of
men
,
such
is
the
vain
confidence
which
most
men
have
of
their
own
free-will
and
of
the
sovereigne
dominion
which
their
will
hath
over
its
own
acts
,
that
though
they
be
never
so
wicked
for
the
present
,
yet
they
are
most
ready
to
flatter
themselves
that
they
will
turn
good
and
holy
men
before
their
death
.
And
thus
they
spend
their
whole
life
in
sin
and
carnall
security
,
whilest
they
hope
to
put
themselves
within
the
number
of
the
Elect
by
their
finall
penitencie
when
they
please
.
But
he
that
believeth
that
Predestination
is
an
act
of
Gods
absolute
will
and
free
mercy
,
and
that
faith
and
holinesse
are
the
proper
effects
thereof
,
he
can
have
cold
comfort
of
his
Election
or
Salvation
whilest
he
continueth
in
his
carnall
and
wicked
conversation
;
nay
he
must
needs
be
in
fear
of
damnation
:
especially
since
he
dareth
not
trust
to
the
broken
reed
of
his
own
free-will
for
his
repentance
and
perseverance
,
as
men
of
a
contrary
opinion
are
easily
induced
to
do
.
He
may
have
some
slender
hope
of
being
converted
at
the
length
,
because
it
is
within
the
limits
of
Gods
power
and
mercy
to
do
it
:
yet
he
cannot
(
in
all
likelyhood
)
so
securely
and
carnally
presume
upon
his
finall
conversion
and
perseverance
as
those
who
ascribe
these
good
acts
unto
their
own
free-will
,
and
the
certainty
of
them
to
the
intuitive
prescience
of
the
Divine
understanding
,
and
not
to
an
operative
effectuall
eternall
decree
of
his
will
.
To
this
may
be
added
,
that
whatsoever
for
fashions
sake
Remonstrants
talk
of
eternall
Predestination
and
Reprobation
,
yet
[
](A81961-e60050-b)t
t
Vide
Penot
.
p.
234.
Et
Grev.
de
Elect.
pag.
136.
Et
Rem
.
Exam.
Censur
.
p.
192.
some
hold
them
such
incomplete
acts
or
decrees
as
are
never
established
in
mente
ac
voluntate
Divina
before
mans
free-will
hath
actually
done
all
the
good
or
evil
which
it
doth
in
this
life
.
So
that
the
decree
of
Reprobation
being
conceived
by
them
ad
modum
sententiae
pendentis
,
donec
per
liberum
hominis
arbitrium
omnia
sint
posita
in
esse
&
in
actu
quae
per
illud
poni
debent
,
every
man
may
guesse
what
boldnesse
this
is
likely
to
breed
in
most
men
of
deferring
their
repentance
,
and
continuing
in
their
carnall
security
till
they
think
their
end
is
drawing
near
:
which
few
think
of
untill
it
suddenly
surpriseth
them
.
The
Remonstrants
lately
in
plain
terms
affirm
,
Falsum
est
quòd
electio
facta
sit
ab
aeterno
:
By
which
it
is
plain
what
they
think
of
the
decree
of
Reprobation
.
I
have
stood
the
longer
upon
this
,
that
every
man
may
see
what
the
Remonstrants
principally
aim
at
,
when
they
are
so
bitter
against
absolute
Predestination
and
Reprobation
,
and
so
eager
for
their
conditionate
Predestination
and
Reprobation
:
namely
these
two
things
:
First
,
that
reteining
the
bare
name
of
eternall
Election
and
Reprobation
,
they
may
closely
and
obliquely
oppugne
the
eternity
of
those
distinct
decrees
.
Secondly
,
that
they
may
plainly
reduce
all
the
difference
of
those
distinct
decrees
,
as
they
are
terminated
unto
singular
persons
,
unto
the
different
acts
of
mens
free-will
,
and
exclude
that
difference
which
the
Apostle
testifyeth
to
have
been
in
the
Divine
will
towards
the
sonnes
of
men
,
and
that
before
the
foundations
of
the
world
were
laid
,
Rom.
8
.
30●
&
9.11
.
Eph.
1.4
.
&
11.
Acts
13.48
.
The
ignorance
of
Gods
decree
,
whethe●
this
or
that
singular
person
be
in
the
numbe●
of
the
Elect
or
no
,
doth
much
alter
the
ca●
in
the
matter
which
is
now
under
debate
We
now
inquire
whether
the
Remonstran●
doctrine
or
ours
be
more
likely
to
nouri●
carnall
security
in
a
man
who
hath
yet
●●knowledge
of
his
particular
Election
or
Reprobation
,
of
his
future
Glorification
●
Damnation
.
We
say
,
that
though
men●
perverse
minds
,
whilst
they
are
occupied
i●
wicked
courses
,
may
out
of
both
doctrine
take
occasion
of
carnall
security
and
of
slee●ing
in
sin
,
yet
that
doctrine
which
breede●
a
stronger
presumption
of
being
elected
an●
saved
in
the
mind
of
a
sinner
continuing
a●dicted
unto
his
sinfull
courses
,
is
that
whic●
most
nourisheth
and
cherisheth
men
in
the●
present
loosenesse
and
lewdnesse
:
And
this
●
evidently
the
doctrine
of
the
Remonstrant●
and
not
ours
.
For
any
Remonstrant
(
thoug●
never
so
wicked
)
may
thus
reason
with
himself
leaning
unto
their
principles
,
I
am
(
f●
all
my
present
wicked
condition
)
a
man
elected
,
and
a
man
most
certainly
to
be
saved
,
if
o●
of
mine
own
free-will
excited
and
enabled
by
Divine
grace
,
I
shall
repent
and
truly
believe
in
the
Sonne
of
God
,
and
so
end
my
life
:
But
these
being
actions
which
God
hath
put
within
mine
own
power
,
I
am
resolved
to
perform
them
hereafter
:
Therefore
I
shall
be
saved
.
It
is
the
minor
proposition
which
nourisheth
a
man
in
his
present
lewdnesse
,
and
yet
maketh
him
presume
upon
his
future
happinesse
.
And
the
minor
conteining
nothing
in
it
but
a
promise
of
doing
that
good
for
a
mans
own
self
which
lieth
(
as
he
thinketh
)
in
his
own
power
to
do
,
no
man
thus
affected
will
greatly
fear
to
continue
in
sinne
,
or
stand
in
any
great
fear
of
eternall
damnation
.
But
according
to
our
doctrine
a
man
of
common
sense
will
reason
thus
,
I
stedfastly
believe
that
if
God
have
elected
me
he
will
sanctifie
me
with
his
grace
,
and
bring
me
unto
glory
:
and
if
I
be
not
sanctified
with
grace
whilst
I
live
here
,
I
was
never
elected
,
I
shall
never
be
saved
:
But
mine
own
conscience
telleth
me
,
that
as
yet
I
am
unsanctified
,
that
I
wallow
in
loosenesse
and
lewdnesse
of
life
.
The
true
and
naturall
genius
of
these
premisses
truly
apprehended
is
to
rowse
a
man
out
of
sloth
,
and
to
quell
groundlesse
presumption
of
his
future
salvation
,
and
(
in
a
word
)
to
make
him
conclude
,
Till
I
alter
my
course
of
life
,
I
must
not
dream
of
any
Election
or
Glorification
.
Now
for
the
manner
of
reasoning
which
this
Authour
will
needs
teach
us
,
it
is
not
worth
the
learning
.
Many
,
saith
he
,
are
ordained
enevitably
to
destruction
,
and
a
few
to
salvation
.
If
by
an
ordination
to
destruction
and
salvation
he
mean
an
absolute
and
peremptory
will
in
God
to
damne
some
men
whether
they
do
well
or
ill
,
we
hold
no
such
absolute
ordination
.
If
he
mean
an
eternall
absolute
decree
of
God
to
bring
some
men
(
fewer
in
number
)
unto
grace
and
glory
,
and
to
permit
some
others
(
farre
more
in
number
)
to
abuse
the
means
of
grace
,
to
lose
the
kingdome
of
glory
,
to
procure
their
own
damnation
,
we
cannot
deny
it
,
unlesse
we
will
deny
our
Saviours
expresse
words
,
Multi
vocati
,
[
](A81961-e60310-b)u
u
Matth.
22.14
.
pauci
electi
:
Many
run
in
the
broad
way
which
leadeth
unto
death
,
few
in
the
narrow
way
which
leadeth
unto
life
:
which
I
think
this
Authour
will
not
say
happened
without
Gods
eternall
ordination
.
For
the
word
inevitably
,
it
is
thrust
into
this
proposition
very
unfitly
.
Things
are
said
to
be
evitable
or
inevitable
unto
men
,
when
by
their
actions
they
may
or
may
not
be
avoided
:
But
as
for
the
eternall
ordinations
of
God
acted
immanently
in
himself
,
he
that
termeth
them
evitable
or
inevitable
in
regard
of
us
,
who
were
not
then
in
being
,
speaketh
he
knoweth
not
what
.
Now
for
his
reason
,
Either
I
am
absolutely
chosen
to
grace
and
glory
,
or
absolutely
cast-off
from
both
.
If
chosen
,
I
must
of
necessity
believe
,
and
be
saved
:
If
cast-off
,
I
must
of
necessity
not
believe
,
and
be
damned
.
If
by
absolute
Election
and
Abjection
he
understand
such
an
absolutenesse
as
bringeth
men
to
the
means
or
end
of
either
without
their
own
voluntary
acts
,
we
utterly
disclaim
it
.
If
he
mean
such
an
absolute
Election
and
Preterition
as
prepareth
effectuall
grace
for
some
,
and
giveth
it
them
in
due
time
,
and
prepareth
not
such
effectuall
grace
for
others
,
neither
giveth
it
them
at
any
time
,
we
grant
this
absolute
Election
and
Reprobation
.
But
whereas
he
saith
,
If
chosen
,
I
must
of
necessity
believe
,
and
be
saved
,
the
contrary
followeth
,
If
chosen
,
I
shall
with
a
free-will
work
out
mine
own
salvation
.
And
whereas
he
saith
,
If
reprobated
,
I
must
necessarily
not
believe
,
and
be
damned
,
the
contrary
likewise
followeth
,
If
reprobated
,
I
shall
out
of
the
hardnesse
of
mine
own
heart
,
willingly
and
wittingly
run
in
the
broad
way
which
leadeth
unto
my
damnation
.
As
for
the
Necessity
of
believing
and
not-believing
,
which
he
thinketh
must
needs
follow
upon
absolute
Election
and
Reprobation
,
in
both
we
grant
necessitatem
infallibilitatis
;
in
neither
coactionis
:
Vide
Albert
.
part
.
1.
tract
.
15.
q.
61.
p.
138.
b.
&
q.
63.
pag.
144.
In
both
we
grant
necessitatem
positionis
or
ordinis
;
in
neither
necessitatem
eventûs
,
or
impossibilitatem
eventûs
contrarii
.
God
is
according
to
his
own
essence
and
nature
Causa
necessaria
:
yet
the
second
and
immediate
causes
are
not
necessitated
unto
their
actions
,
[
](A81961-e60640-b)y
y
Albert.
part
.
1.
tract
16.
qu.
63.
pag.
144.
quia
prima
causa
non
tollit
modum
suae
causalitatis
à
secundis
.
There
is
need
therefore
for
any
man
to
take
thought
both
about
the
means
and
about
the
end
,
not
to
get
a
new
ordination
or
decree
from
God
,
but
because
the
eternall
ordination
of
men
unto
glory
cannot
be
effected
without
their
own
serious
care
and
endeavour
,
and
because
the
eternall
ordination
of
men
unto
punishment
cannot
be
avoided
but
by
shaking-off
sloth
and
carnall
security
.
Vide
Aug.
De
bono
persev
.
c.
16.
&
lib.
3.
De
lib.
arbitr.
c.
2.
Unto
all
this
I
adde
,
That
eternall
Predestination
and
Reprobation
,
as
it
is
founded
by
the
Remonstrants
upon
Gods
eternall
prescience
,
draweth
the
same
necessity
after
it
.
For
I
reason
thus
after
his
pattern
;
I
am
either
upon
Gods
eternall
prescience
of
my
finall
perseverance
in
faith
,
absolutely
chosen
to
grace
and
glory
,
or
upon
Gods
eternall
prescience
of
my
finall
impenitency
absolutely
cast-off
from
both
.
If
upon
the
Divine
eternall
infallible
prescience
of
my
believing
and
persevering
I
was
ordained
unto
salvation
,
I
must
of
necessity
believe
,
and
be
saved
:
If
upon
the
same
eternall
and
immutable
prescience
of
my
infidelity
&
impenitency
I
was
ordained
to
damnation
,
I
must
as
necessarily
not
believe
,
and
be
damned
.
There
is
the
same
force
in
this
manner
of
reasoning
to
induce
a
carnall
sluggish
soul
unto
carelesnesse
which
is
in
the
other
:
There
is
as
great
necessity
put
upon
humane
actions
by
the
eternall
Prescience
of
God
as
is
by
his
eternall
Predestination
.
And
if
any
man
have
looked
into
School-divinity
,
he
cannot
be
ignorant
that
the
same
objections
which
are
made
against
Predestination
,
as
overthrowing
the
Liberty
of
mans
will
,
and
putting
a
necessity
and
inevitability
upon
his
actions
,
they
are
likewise
made
against
the
Divine
Prescience
,
as
doing
the
same
:
and
the
self-same
answers
and
distinctions
which
free
the
one
from
this
calumny
,
free
the
other
.
Molina
(
no
enemy
to
the
Remonstrants
doctrine
)
plainly
affirmeth
,
[
](A81961-e60790-b)z
z
Conc.
qu.
22.
pag.
299
In
concilianda
tam
libertate
arbitrii
nostri
circa
actus
peccatorum
quàm
evitabilitate
eorum
cum
Divina
providentia
,
non
alius
labor
est
quàm
in
iisdem
conciliandis
cum
praescientia
quâ
Deus
praevidet
eos
esse
futuros
nisi
impediat
.
Malderus
(
no
friend
to
the
Contra-remonstrants
)
[
](A81961-e60830-b)a
a
Antis
.
p.
14
,
15
,
17.
granteth
absolute
Predestination
both
unto
the
actions
of
grace
,
as
Believing
,
Persevering
,
and
the
like
,
and
to
the
end
thereof
,
which
is
eternall
Life
.
And
he
detesteth
their
opinion
who
hold
that
the
free
acts
of
men
cannot
be
predefined
eternally
by
God
;
[
](A81961-e60850-b)b
b
Pag.
29.
Absit
ut
in
illam
concedamus
sententiam
quae
docet
actus
nostros
liberos
non
posse
ullo
modo
à
Deo
praedefiniri
.
And
to
shut
up
all
in
a
word
;
As
Tiberius
would
have
been
as
carelesse
in
religion
,
Vide
Penot
.
pag.
231.
if
he
had
thought
that
all
things
come
to
passe
in
time
according
to
an
eternall
immutable
prescience
of
God
,
as
he
was
in
thinking
that
all
things
come
to
passe
according
to
an
eternall
immutable
destination
of
God
;
Vide
Ans.
de
conc
.
lib.
arbit.
cum
Praed.
cap.
1.
&
2.
so
it
is
as
much
to
be
feared
,
that
many
Remonstrants
ground
their
idlenesse
and
profanenesse
upon
this
fansie
,
That
what
God
hath
eternally
foreseen
will
come
to
passe
in
time
,
must
of
necessitie
so
come
to
passe
,
as
that
any
of
our
opinion
should
ground
it
upon
the
like
fansie
,
That
whatsoever
God
hath
eternally
predestinated
to
come
to
passe
in
time
,
must
of
necessity
so
come
to
passe
.
And
since
whether
we
found
Predestination
upon
prescience
or
otherwise
,
still
the
knowledge
and
comfortable
sense
thereof
can
no
otherwise
be
had
then
in
and
by
the
temporall
effects
,
no
reason
can
be
given
why
absolute
Predestination
(
as
it
is
taught
by
our
Church
)
should
breed
more
carelesnesse
or
presumption
then
the
Remonstrants
Predestination
.
Treatise
.
V.
It
is
an
enemy
to
true
COMFORT
.
I
Come
now
to
my
last
reason
against
it
,
drawn
from
the
Uncomfortablenesse
of
it
.
It
is
a
doctrine
(
A
)
full
of
desperation
,
both
to
them
which
stand
and
to
those
that
are
fallen
,
to
men
out
of
temptation
and
to
men
in
temptation
.
It
-
leadeth
into
temptation
.
-
leaveth
in
temptation
.
And
therefore
can
be
no
doctrine
of
Gods
word
:
For
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
news
,
to
men
,
a
storehouse
of
sweet
consolations
for
us
in
our
turbidis
&
lucid
is
intervallis
,
in
our
best
and
worst
conditions
and
changes
.
These
things
are
written
,
Rom.
15.4
.
saith
the
Apostle
,
that
by
patience
and
comfort
of
the
Scriptures
we
might
have
hope
:
implying
that
therefore
was
the
word
written
and
left
to
the
Church
,
that
by
the
comforts
comprised
in
it
those
poore
souls
that
look
toward
heaven
might
never
want
in
any
changes
or
chances
of
this
mortall
life
a
sweet
gale
of
hope
to
refresh
them
and
to
carry
on
their
ship
full
merrily
toward
the
haven
.
I.
First
,
this
doctrine
(
B
)
leadeth
men
into
temptations
,
and
into
such
a
one
too
as
is
as
sharp
and
dangerous
as
any
the
Tempter
hath
.
The
devil
can
easily
perswade
a
man
that
maketh
absolute
Reprobation
a
part
of
his
creed
,
that
he
is
one
of
those
absolute
reprobates
:
because
there
are
farre
more
absolute
reprobates
,
even
a
hundred
for
one
,
then
absolute
chosen
ones
;
and
man
hath
a
great
deal
more
reason
to
think
that
he
is
one
of
the
most
then
one
of
the
fewest
,
one
of
the
huge
multitude
of
inevitable
castawayes
then
one
of
that
little
flock
for
whom
God
hath
precisely
prepared
a
kingdome
.
Such
a
man
is
not
onely
capable
of
but
framed
and
fashioned
by
his
opinion
for
this
suggestion
.
Which
is
a
very
sore
(
C
)
one
,
if
we
may
believe
Calvine
,
Bucer
and
Zanchius
.
Calvine
telleth
us
,
[
](A81961-e61160-b)n
n
Calv.
Instit.
l.
3.
c.
24.
sect.
4.
Nullâ
tentatione
vel
graviùs
vel
periculosiùs
sideles
percellit
Satan
.
that
the
devil
cannot
assault
a
believer
with
a
temptation
more
dangerous
.
And
a
little
after
he
saith
,
that
it
is
so
much
the
deadlier
,
by
how
much
commoner
it
is
then
any
other
.
[
](A81961-e61220-b)o
o
Rarissimus
est
cujus
non
interdum
animus
hâc
cogitatione
feriatur
,
Unde
tibi
salus
nisi
ex
Dei
electione
?
electionis
porrò
quae
tibi
revelatio
?
Quae
si
apud
quempiam
semel
invaluit
,
aut
diris
tormentis
miserum
perpetuò
excruciat
,
àut
reddit
penitus
attonitum
.
So
ordinary
is
this
temptation
,
that
he
which
is
at
all
times
free
from
it
,
is
a
rare
man
(
we
are
to
conceive
that
he
speaketh
of
those
who
hold
absolute
Reprobation
:
)
and
so
dangerous
it
is
,
that
if
it
get
strength
,
he
which
is
under
it
is
either
miserably
tormented
or
mightily
astonished
.
And
a
little
after
he
saith
again
,
[
](A81961-e61250-b)p
p
Ergò
naufragium
si
timemus
,
solicitè
ab
hoc
scopulo
cavendum
,
in
quem
numquam
sine
exitio
impingitur
.
He
that
will
not
wrack
his
soul
,
must
avoid
this
rock
.
Bucer
also
hath
a
passage
like
to
this
;
[
](A81961-e61270-b)q
q
Bucer
.
in
8.
ad
Rom.
q.
de
Praed
.
Ut
caput
omnis
noxiae
tentationis
,
repellenda
est
haec
quaestio
,
Sumúsne
praedestinati
.
Nam
qui
de
hoc
dubitat
,
nec
vocatum
se
nec
justificatum
esse
credere
poterit
,
hoc
est
,
nequit
esse
Christianus
.
This
doubt
,
whether
we
be
predestinate
or
no
,
must
be
repelled
as
the
head
of
every
pernicious
temptation
:
For
he
that
doubteth
of
this
,
cannot
believe
that
he
is
called
or
justified
;
that
is
,
he
cannot
be
a
Christian
.
[
](A81961-e61310-b)r
r
Praesumendum
igitur
ut
principium
fidei
,
nos
omnes
esse
à
Deo
praescitos
.
Every
man
therefore
must
presume
upon
it
as
a
principle
of
his
faith
,
that
he
is
elected
.
[
](A81961-e61330-b)s
s
Zanch.
l.
5.
De
nat.
Dei
,
q.
de
Praed.
This
very
speech
of
Bucers
Zanchy
maketh
use
of
to
the
same
purpose
.
We
see
then
by
the
testimonies
of
these
worthy
men
,
that
this
temptation
is
very
dangerous
and
ordinary
too
to
such
as
think
there
be
absolute
Reprobates
.
The
truth
of
both
will
further
appear
by
the
example
of
[
](A81961-e61360-b)t
t
Georg.
Major
,
in
2.
ad
Tim.
2.
fol.
1109.
Petrus
Ilosuanus
(
D
)
a
Schoolmaster
in
Hungary
,
who
going
to
hang
himself
,
signified
in
a
writing
which
he
left
in
his
studie
for
the
satisfaction
of
his
friends
and
countreymen
,
the
true
cause
of
that
his
unnaturall
fact
.
In
that
writing
he
delivered
these
three
things
.
1.
That
he
was
of
Calvines
and
S.
Augustines
opinion
,
That
men
are
not
dealt
withall
secundùm
bona
aut
mala
opera
,
according
to
their
works
good
or
evil
;
but
that
there
are
occultiores
causae
,
more
hidden
causes
,
of
mens
eternall
conditions
.
2.
That
he
was
one
of
that
wofull
companie
of
absolute
Reprobates
,
vas
formatum
in
ignominiam
,
a
vessel
prepared
to
dishonour
;
and
that
therefore
(
though
his
life
had
been
none
of
the
worst
)
he
could
not
possibly
be
saved
.
3.
That
being
unable
to
bear
those
dreadfull
apprehensions
of
wrath
with
which
he
was
affrighted
,
he
hanged
himself
.
For
these
are
some
of
his
last
words
there
recorded
,
[
](A81961-e61440-b)u
u
Discedo
igitur
ad
lacus
infernales
aeternum
dedecus
patriae
meae
.
Deo
vos
commendo
,
cujus
misericordia
mihi
negata
est
.
I
go
to
those
infernall
lakes
,
an
eternall
reproch
to
my
countrey
.
I
commend
you
to
God
,
whose
mercy
is
denied
to
me
.
Out
of
this
example
,
two
things
we
may
safely
collect
:
First
,
That
men
who
think
there
are
many
whom
God
hath
utterly
rejected
out
of
his
onely
will
and
pleasure
,
may
be
easily
brought
to
think
by
Satans
suggestion
that
they
are
of
that
company
.
Secondly
,
That
this
temptation
is
very
dangerous
.
I
conclude
therefore
this
first
part
of
my
last
reason
,
which
is
,
That
absolute
Reprobation
leadeth
men
into
temptation
.
II.
It
leaveth
men
in
temptation
:
And
this
it
doth
two
wayes
;
by
1.
Making
(
E
)
the
tempted
uncapable
of
true
comfort
;
2.
Making
Ministers
unable
to
give
true
comfort
.
1.
It
maketh
the
tempted
uncapable
of
true
comfort
:
Like
a
Gorgons
head
,
it
doth
so
trouble
their
fansies
and
amaze
them
,
especially
in
their
paroxysmes
and
fits
,
that
the
strongest
arguments
of
comfort
,
applied
with
as
much
art
and
cunning
as
may
be
,
will
not
fasten
upon
them
.
With
David
they
say
in
their
fear
,
that
all
men
are
liars
,
namely
all
such
as
come
to
comfort
them
in
their
temptation
.
The
reason
is
,
because
it
is
an
opinion
incompatible
with
any
word
of
comfort
that
can
be
ministred
to
the
distressed
soul
in
this
temptation
.
Gods
Love
to
mankind
,
Christs
Death
for
all
men
,
the
Calling
of
poore
sinners
without
exception
to
repentance
and
salvation
,
with
all
other
grounds
of
consolation
,
the
tempted
will
easily
elude
with
the
grounds
of
his
opinion
.
Which
that
we
may
the
better
see
,
let
us
imagine
that
we
heare
a
Minister
and
a
tempted
Soul
reasoning
in
this
or
the
like
manner
.
TEMPTED
WO
is
(
F
)
me
;
I
am
a
cast-away
:
I
am
absolutely
rejected
from
grace
and
glory
.
MINISTER
.
Discourage
not
thy self
,
thou
poore
afflicted
soul
:
God
hath
not
cast
thee
off
.
For
he
hateth
nothing
that
he
hath
made
,
but
beareth
a
love
to
all
men
,
and
to
thee
among
the
rest
.
TEMPT
.
God
(
G
)
hateth
no
man
as
he
is
his
creature
,
but
he
hateth
a
great
many
as
they
are
sinners
in
Adam
.
And
God
hath
a
twofold
love
,
as
I
have
learned
:
a
generall
love
,
which
putteth
forth
it self
in
outward
and
temporall
blessings
onely
;
and
with
this
he
loveth
all
men
:
and
a
speciall
love
,
by
which
he
provideth
everlasting
life
for
men
;
and
with
this
he
loveth
onely
a
very
few
,
which
out
of
his
alone
will
and
pleasure
he
singled
from
the
rest
.
Under
this
generall
love
am
I
,
but
not
under
the
speciall
.
MIN.
Nay
,
but
God
so
loveth
all
men
as
that
he
desireth
their
eternall
good
:
for
the
Apostle
saith
,
He
would
have
all
to
be
saved
,
and
be
would
have
no
man
to
perish
,
nor
thee
in
particular
.
TEMPT
.
ALL
is
(
H
)
taken
two
wayes
:
for
all
sorts
&
conditions
of
men
,
high
&
low
,
rich
and
poore
,
bound
and
free
,
&c.
and
for
all
particular
men
in
these
severall
sorts
&
ranks
.
God
would
have
all
men
to
be
saved
in
the
first
sense
,
that
is
,
all
sorts
:
but
he
would
not
have
all
to
be
saved
in
the
second
sense
,
that
is
,
all
particular
men
of
those
sorts
;
some
of
my
countrey
,
my
calling
,
my
condition
of
life
,
but
not
all
&
every
one
,
nor
me
in
particular
.
Or
if
it
be
true
that
God
would
have
all
particular
men
to
be
saved
,
yet
he
willeth
it
onely
with
a
revealed
will
,
not
with
a
secret
:
for
with
that
he
will
have
millions
to
be
damned
.
Vnder
this
revealed
will
am
I
,
not
under
the
secret
.
MIN.
Nay
,
but
Christ
came
into
the
world
to
seek
and
to
save
what
was
lost
,
and
is
a
propitiation
not
for
our
sinnes
onely
,
viz.
the
sinnes
of
a
few
particular
men
,
or
the
sinnes
of
all
sorts
of
men
,
but
for
the
sinnes
of
the
whole
world
:
Therefore
he
came
to
save
thee
,
and
to
be
a
propitiation
for
thy
sinnes
:
for
thou
art
one
of
them
that
were
lost
,
and
thou
art
one
of
the
whole
world
.
TEMPT
.
The
WORLD
,
as
I
have
heard
,
is
taken
two
wayes
in
Scripture
;
largely
for
all
mankind
,
and
strictly
in
a
restrained
signification
,
for
the
elect
or
for
believers
.
In
this
latter
sense
Christ
dyed
(
I
)
for
the
World
,
namely
,
for
the
world
of
the
Elect
,
for
the
world
of
believers
.
Or
if
it
be
true
that
he
dyed
for
all
mankind
,
yet
he
dyed
for
them
but
after
a
sort
:
he
dyed
for
them
all
dignitate
pretii
,
he
did
enough
to
have
redeemed
all
,
if
God
would
have
had
it
so
;
but
he
did
not
die
for
all
voluntate
propositi
.
God
never
intended
that
he
should
shed
his
bloud
for
all
and
every
man
,
but
for
a
few
selected
ones
onely
,
with
whom
it
is
my
lot
not
to
be
numbred
.
MIN.
God
hath
founded
an
universall
(
K
)
covenant
of
peace
with
men
upon
the
Mediatours
bloud
:
and
therefore
he
intended
it
should
be
shed
for
all
men
universally
.
He
hath
made
a
promise
of
salvation
to
every
one
that
will
believe
,
and
excludeth
none
that
do
not
exclude
themselves
.
TEMPT
.
God
purposed
that
his
Sonne
should
die
for
all
men
,
and
that
in
his
name
should
be
preached
and
offered
remission
of
sinnes
to
every
one
;
but
yet
upon
condition
they
will
repent
,
believe
,
and
do
that
which
he
meaneth
the
greatest
part
of
men
shall
never
do
,
nor
me
among
the
rest
.
MIN.
God
hath
a
true
meaning
that
all
men
who
are
called
should
repent
and
believe
,
that
so
they
might
be
saved
.
As
he
would
have
all
to
be
saved
,
so
he
would
have
them
come
to
the
knowledge
of
the
truth
;
and
as
he
would
have
no
man
to
perish
,
so
he
would
have
all
men
to
repent
:
and
therefore
he
calleth
them
in
the
preaching
of
the
word
to
the
one
as
well
as
to
the
other
.
TEMPT
.
God
hath
a
double
(
L
)
call
;
an
outward
by
the
preaching
of
the
word
in
mens
ears
,
an
inward
by
the
irresistible
work
of
the
Spirit
in
their
hearts
.
The
outward
call
is
a
part
of
Gods
outward
will
:
with
that
he
calleth
every
man
to
believe
:
The
inward
and
effectuall
call
is
a
part
of
his
secret
will
:
and
with
that
he
calleth
not
every
man
to
believe
,
but
a
very
few
onely
,
whom
he
hath
inevitably
ordained
to
eternall
life
.
And
therefore
by
the
outward
call
,
which
I
enjoy
among
many
others
,
I
cannot
be
assured
of
Gods
and
will
and
meaning
,
that
I
should
believe
,
repent
and
be
saved
.
By
this
(
M
)
we
may
see
,
that
no
sound
comfort
can
be
fastned
upon
a
poore
soul
rooted
in
this
opinion
,
when
he
lieth
under
this
horrible
temptation
.
The
example
(
N
)
of
Francis
Spiera
an
Italian
Lawyer
will
give
some
further
light
and
proof
to
this
.
This
Spiera
about
the
yeare
1548.
against
his
knowledge
and
conscience
did
openly
abjure
his
religion
and
subscribe
to
Popery
,
that
thereby
he
might
preserve
his
life
and
goods
and
liberty
.
Not
long
after
he
fell
into
a
deep
distresse
of
conscience
,
out
of
which
he
could
never
wrestle
,
but
ended
his
wofull
dayes
in
despair
.
To
comfort
him
came
many
Divines
of
worth
and
note
:
But
against
all
the
comforts
which
they
applyed
to
him
,
he
opposed
two
things
especially
.
1.
The
Greatnesse
of
his
sinne
:
It
was
a
sinne
(
said
he
)
of
a
deep
die
,
committed
with
many
urging
and
aggravating
circumstances
;
and
therefore
could
not
be
forgiven
.
This
argument
they
quickly
took
from
him
,
and
convinced
him
by
the
example
of
Peter
,
that
there
was
nothing
in
his
sinne
that
could
make
it
irremissible
:
Peter
,
that
committed
the
same
sinne
,
and
with
some
more
odious
circumstances
,
repented
and
was
pardoned
,
and
so
(
no
doubt
)
might
he
.
2.
He
opposed
his
absolute
Reprobation
,
and
with
that
he
put-off
all
their
comforts
.
Peter
(
saith
he
)
repented
indeed
and
was
pardoned
,
because
he
was
elected
:
as
for
me
,
I
was
utterly
rejected
before
I
was
born
;
and
therefore
I
cannot
possibly
repent
or
be
saved
.
If
any
man
be
elected
,
he
shall
be
saved
,
though
he
have
committed
sinnes
for
number
many
and
hainous
in
degree
:
but
if
he
be
ex
repudiatis
,
one
of
the
cast-awayes
,
necessariò
condemnabitur
,
he
shall
be
inevitably
condemned
,
though
his
sinnes
be
small
and
few
.
[
](A81961-e62130-b)u
u
Nihil
interest
an
multa
an
pauca
,
an
magna
an
parva
sint
,
quando
nec
Dei
misericordia
nec
Christi
sanguis
quicquam
ad
eos
pertinet
.
A
Reprobate
must
be
damned
,
be
his
sinnes
many
or
few
,
great
or
little
,
because
Gods
mercy
and
Christs
merits
belong
not
to
him
.
In
this
story
(
recorded
by
Coelius
Secundus
and
Calvine
,
with
some
others
who
lived
at
that
time
and
wrote
of
it
to
their
friends
)
as
in
a
glasse
we
may
see
the
disconsolate
condition
of
a
poore
soul
that
is
strongly
conceited
that
the
greatest
part
of
the
world
are
absolute
Reprobates
,
and
that
he
is
one
of
them
:
He
sticketh
so
sast
in
the
myre
and
clay
that
he
can
very
hardly
be
drawn
out
.
2.
It
maketh
Ministers
unable
to
afford
true
comfort
to
the
tempted
:
And
this
it
doth
,
because
it
1.
Taketh
from
them
all
solid
grounds
of
comfort
;
2.
Leaveth
them
onely
weak
and
insufficient
grounds
.
I.
It
bereaveth
them
of
all
solid
arguments
of
comfort
which
are
these
;
the
universality
(
O
)
of
Gods
Love
,
of
Christ●
Death
,
and
of
the
new
Covenant
of
grace
.
That
Ministe●
which
doth
explain
and
apply
these
three
things
soundly
an●
wisely
to
him
which
is
tempted
in
this
kind
,
doth
that
whic●
is
abundantly
enough
for
the
relieving
and
releasing
of
hi●
from
this
temptation
.
And
he
that
doth
not
apply
these
,
leavet●
him
as
he
found
him
,
in
the
midst
of
the
temptation
still
;
whatsoever
may
be
said
to
the
contrary
in
the
heat
of
disputation
[
](A81961-e62190-b)x
x
Melanchth
.
Loc.
com
.
p.
526.
c.
de
Praed
.
Etsi
multa
disputantur
duriùs
,
tamen
necesse
est
in
vero
agone
ad
hanc
arcem
confugere
,
videlicet
,
quòd
de
voluntate
Dei
judicandum
sit
ex
expresso
verbo
,
&
quòd
promissio
sit
universalis
,
&
quòd
sit
mandatum
Dei
aeternum
&
immutabile
,
Audire
Filium
,
&
assentiri
promissioni
.
Though
(
saith
(
P
)
Melanchthon
(
there
be
many
things
disputed
in
this
point
more
harshly
,
yet
when
all
is
done
,
the
universall
promise
of
grace
and
salvation
is
a
Christians
onely
bulwa●k
in
this
temptation
and
comb●●
.
[
](A81961-e62250-b)y
y
Obtemperemus
igitur
,
nè
vagentur
animi
quaerentes
electionē
extra
verbum
,
&
relicto
Christo
&
omisso
mandato
de
amplectenda
promissione
;
sed
teneamus
certâ
&
indubitatâ
fide
promissionem
gratiae
non
inanem
esse
fabulam
,
sed
Deum
verè
patefecisse
voluntatem
suam
in
promissione
,
&
verè
praestare
quod
promisit
.
Let
us
not
therefore
(
saith
he
)
leave
Christ
,
and
seek
for
an
Election
out
of
the
word
;
but
let
us
judge
of
Gods
will
of
saving
men
by
the
promise
and
commandment
,
which
are
both
universall
.
And
in
another
place
of
the
same
book
he
hath
these
words
,
[
](A81961-e62280-b)z
z
P.
230.
de
prom
.
Evang.
Sicut
est
necesse
scire
Evangelium
esse
promissionem
gratuitam
,
ità
necesse
est
scire
Evangelium
promissionem
universalem
esse
.
Hanc
universalem
tenere
necesse
est
adversùs
periculosas
imaginationes
de
praedestinatione
,
nè
disputemus
hanc
promissionem
ad
paucos
quosdam
alios
pertinere
,
non
pertinere
ad
nos
.
Non
enim
dubium
est
,
quin
omnium
animos
haec
cogitatio
exerceat
.
As
it
is
needfull
to
knew
that
the
promise
of
salvation
is
free
;
so
it
is
needfull
to
know
that
it
is
universall
,
against
some
da●gerous
conceits
of
Predestination
.
By
these
speeches
we
see
clearly
what
this
learned
man
thought
to
be
the
true
balm
of
Gilead
,
whereby
a
wounded
soul
should
be
cured
;
viz.
The
universality
of
the
Promise
,
and
of
Gods
Love
,
and
of
Christs
Death
;
for
they
all
hang
together
,
and
cannot
be
disjoyned
.
The
reason
why
those
grounds
are
able
to
help
a
man
in
such
a
case
,
is
twofold
.
1.
Because
they
are
directly
contradictory
to
the
temptation
.
A
will
to
save
all
,
a
giving
of
Christ
to
death
for
all
,
a
serious
offer
of
grace
to
all
,
cannot
possibly
stand
with
an
absolute
antecedent
will
and
intent
of
casting-away
the
greatest
part
of
mankind
,
or
,
to
say
the
truth
,
of
any
one
man
in
the
world
.
Upon
this
followeth
the
second
reason
.
2.
Because
they
serve
to
convince
the
tempted
,
that
he
cannot
be
in
that
condition
in
which
he
supposeth
himself
to
be
.
For
if
two
contradictories
cannot
be
true
,
he
that
evinceth
the
truth
of
the
one
,
convinceth
the
understanding
of
the
untruth
of
the
other
:
and
he
that
maketh
it
appear
,
that
this
contradictory
,
God
would
have
all
to
be
saved
,
redeemed
and
called
,
to
repent
and
believe
,
is
true
,
putteth
it
out
of
all
doubt
to
the
understanding
,
that
the
other
contradictory
,
God
will
have
most
men
to
be
absolutely
and
inevitably
damned
,
must
needs
be
false
,
and
so
raiseth
up
that
poore
soul
which
was
pressed
down
with
an
erroneous
conceit
and
fear
that
it
was
true
.
In
this
manner
did
(
Q
)
Junius
(
though
not
in
the
same
temptation
)
relieve
a
woman
perplexed
exceedingly
with
a
strong
perswasion
that
she
and
all
her
children
should
be
damned
,
because
she
was
busied
about
her
children
at
a
certain
time
when
she
should
have
been
at
Masse
.
Junius
maketh
short
work
with
her
,
telleth
her
that
her
imployment
about
her
children
was
a
duty
pleasing
to
God
,
but
the
Masse
was
a
mere
will-worship
;
and
so
delivering
her
of
her
errour
upon
which
the
temptation
was
built
giveth
her
present
ease
and
comfort
.
In
like
manner
tell
a
man
who
feareth
himself
to
be
an
absolute
Reprobate
,
that
there
are
no
such
absolute
Reprobates
,
and
that
his
fear
is
but
mere
fansie
and
his
doubt
a
dream
,
convince
him
once
by
contradictory
grounds
,
that
there
is
no
man
in
the
world
in
that
state
in
which
he
thinketh
himself
to
be
,
and
you
drive
out
one
nail
by
another
,
and
expell
the
temptation
.
These
are
the
sword
of
Alexander
,
which
will
cut
asunder
this
Gordian
knot
of
absolute
Reprobation
;
and
these
are
the
true
Nepenthes
of
a
sick
and
sorrowfull
soul
.
But
now
these
true
grounds
of
hope
and
comfort
no
Minister
can
make
use
of
that
holdeth
absolute
Reprobation
;
nor
,
if
he
do
usurp
them
,
can
he
possibly
maintein
them
against
the
replyes
of
the
tempted
,
unlesse
he
relinquish
his
opinion
:
because
(
as
I
have
said
)
there
is
a
plain
contradiction
between
them
,
and
no
man
is
able
to
maintein
two
propositions
which
speak
contrary
things
,
to
be
both
true
,
any
more
then
he
can
make
it
good
,
that
the
same
thing
may
have
a
being
and
no
being
at
the
same
time
.
For
example
;
A
Minister
cometh
to
comfort
a
man
that
thinketh
himself
to
be
an
absolute
Reprobate
:
and
how
doth
he
set
about
it
?
He
telleth
him
,
That
God
would
have
all
to
be
saved
,
that
Christ
died
for
all
,
&c.
But
what
right
hath
he
to
these
grounds
of
comfort
seeing
he
holdeth
the
contrary
conclusions
,
viz.
That
God
will
have
a
great
many
to
be
damned
and
to
have
no
part
in
Christ
?
Well
;
he
usurpeth
them
notwithstanding
:
But
is
he
able
to
maintein
them
against
the
answers
of
the
tempted
?
or
can
he
make
a
good
reply
?
No
certainly
.
For
thus
answereth
the
tempted
,
God
(
R
)
would
have
all
to
be
saved
with
a
revealed
,
but
not
with
a
secret
will
:
and
Christ
died
for
all
men
sufficiently
,
but
not
intentionally
;
or
if
God
did
intend
that
he
should
die
for
all
,
yet
he
intended
it
upon
a
condition
which
he
purposed
the
most
should
never
perform
.
What
can
the
Minister
reply
to
this
?
If
he
will
make
a
direct
reply
which
shall
take
away
the
answer
,
he
must
deny
that
God
hath
two
wills
,
the
one
opposite
to
the
other
,
a
secret
will
that
many
shall
unavoydably
be
damned
,
and
a
revealed
will
that
all
men
may
be
possibly
saved
.
And
he
must
also
deny
that
God
had
an
intent
that
Christ
should
not
die
for
a
great
many
,
or
that
he
intended
he
should
die
for
all
upon
condition
they
would
believe
and
repent
,
and
yet
purposed
that
the
most
should
never
believe
and
repent
.
But
can
he
deny
these
things
?
He
cannot
,
except
he
deny
his
own
conclusion
,
which
is
,
That
there
are
many
thousands
eternally
and
unavoydably
rejected
in
Gods
absolute
purpose
from
grace
and
glory
.
For
that
conclusion
is
all
one
with
the
answers
of
the
tempted
,
and
contradictory
to
those
arguments
of
comfort
which
he
is
glad
to
make
use
of
.
Absolute
Reprobation
therefore
bereaveth
that
Minister
who
believeth
it
,
of
all
solid
grounds
of
consolation
,
and
so
maketh
him
unable
to
recover
a
poore
soul
wounded
with
this
temptation
.
II.
Secondly
,
it
leaveth
a
Minister
some
weak
grounds
onely
and
insufficient
to
quiet
the
tempted
:
and
therefore
it
maketh
him
unable
to
comfort
him
.
The
grounds
which
it
leaveth
him
are
insufficient
,
because
they
cannot
(
S
)
convince
,
and
make
it
evident
to
the
understanding
of
the
tempted
that
he
is
not
that
which
he
feareth
,
that
is
,
a
Reprobate
.
Out
of
temptation
probabilities
will
uphold
a
mans
hopes
(
as
they
did
Manoahs
wifes
,
Judg.
13.22
,
23.
If
the
Lord
would
kill
us
,
he
would
not
have
received
a
burnt-offering
at
our
hands
,
nor
shewed
us
all
these
things
;
)
because
men
are
not
so
mistrustfull
then
:
But
in
temptation
men
are
usually
very
suspicious
and
incredulous
,
like
Jacob
,
who
would
not
be
perswaded
that
Joseph
was
alive
and
a
great
man
in
Egypt
,
till
he
saw
the
chariots
that
were
sent
to
fetch
him
thither
,
Gen.
45.25
.
and
like
Thomas
,
who
would
not
believe
that
Christ
was
risen
,
till
he
saw
the
print
of
the
nails
and
spear
,
John
20.25
.
They
will
not
believe
any
thing
that
is
spoken
for
their
comfort
,
till
it
be
made
so
apparent
that
they
have
nothing
to
say
to
the
contrary
.
My self
have
known
some
,
who
in
their
temptations
have
often
put
their
comforters
to
their
proofs
,
to
their
protestations
,
nay
to
their
oathes
too
,
before
they
would
believe
their
words
of
comfort
.
And
in
this
temptation
we
speak
of
,
men
are
so
strongly
possessed
with
the
fear
of
eternall
rejection
from
the
face
of
God
that
they
will
not
easily
without
manifest
conviction
believe
the
contrary
.
But
grounds
convincing
and
satisfying
a
Minister
that
mainteineth
absolute
Reprobation
hath
not
in
store
.
Nothing
can
he
say
that
is
able
to
make
it
appear
infallibly
and
undeniably
to
the
understanding
of
the
tempted
,
that
he
is
no
absolute
Reprobate
.
All
that
he
(
T
)
can
say
is
,
Be
of
good
comfort
:
you
are
a
believer
,
a
truly
repenting
sinner
;
therefore
no
Reprobate
.
For
faith
and
repentance
are
infallible
fruits
of
Election
,
and
arguments
of
a
state
contrary
to
what
you
fear
.
But
this
the
tempted
will
deny
:
He
will
say
,
that
he
is
no
believer
,
&c.
And
how
will
the
Minister
convince
him
that
he
is
?
He
must
prove
to
him
by
the
outward
acts
of
faith
and
repentance
(
for
they
onely
are
apparent
to
him
)
that
he
doth
repent
and
believe
.
But
this
proof
is
not
demonstrative
,
nor
doth
convince
;
because
opera
virtutum
simulari
possunt
,
the
externall
acts
of
faith
,
repentance
,
or
any
other
grace
may
be
counterfeited
.
The
devil
may
seem
to
be
an
angel
of
light
;
wolves
may
go
in
sheeps
clothing
;
Judas
may
make
the
world
believe
by
his
preaching
and
following
of
Christ
,
that
he
is
a
true
Apostle
;
and
Simon
Magus
,
though
he
remain
in
the
gall
of
bitternesse
and
bond
of
iniquity
,
may
be
thought
by
his
receiving
of
Baptisme
to
be
a
true
believer
:
and
so
may
any
hypocrite
by
some
exteriour
acts
of
faith
and
repentance
delude
the
best
discerner
of
spirits
among
men
,
and
gain
the
opinion
and
esteem
of
a
true
penitent
and
believer
.
Actions
externally
good
,
or
good
in
appearance
,
may
be
evil
indeed
for
want
of
a
good
rule
,
manner
,
end
,
or
some
other
good
circumstances
with
which
an
action
that
is
good
must
be
clothed
;
(
For
bonum
non
oritur
nisi
ex
integris
:
)
and
so
by
good
consequence
cannot
certainly
prove
the
man
who
doth
them
to
be
a
good
man
,
or
to
have
the
grace
of
faith
,
repentance
,
or
any
other
truly
planted
in
his
heart
.
Which
being
so
,
I
say
that
a
Minister
cannot
(
V
)
by
the
outward
acts
and
fruits
of
faith
and
repentance
which
he
seeth
come
from
him
,
make
it
evident
to
the
tempted
,
to
the
silencing
of
all
replyes
,
that
he
is
without
doubt
a
true
believer
and
repenting
sinner
,
and
consequently
no
Reprobate
.
For
still
the
tempted
may
say
,
You
may
be
deceived
in
me
:
for
you
cannot
see
any
thing
more
in
me
then
hath
been
seen
in
many
a
Reprobate
.
And
if
this
be
all
you
can
say
to
prove
me
to
be
none
,
I
am
not
satisfied
,
I
may
be
a
Reprobate
:
nay
I
am
a
Reprobate
,
and
you
are
but
a
miserable
comforter
,
a
Physician
of
no
value
.
This
that
I
say
,
Piscator
(
X
)
doth
confesse
ingenuously
in
Disput.
de
Praed.
contra
Schafman
.
thes.
85.
where
he
saith
,
1.
That
no
comfort
can
be
possibly
instilled
into
the
souls
of
Reprobates
afflicted
with
this
horrible
temptation
:
from
whence
it
followeth
,
that
the
farre
greatest
part
of
men
,
even
an
hundred
for
one
,
must
bear
their
burden
(
if
they
fall
into
this
distemper
and
trouble
)
as
well
as
they
can
:
the
Gospel
is
not
able
to
afford
them
any
solid
comfort
.
2.
That
the
Elect
being
in
this
condition
may
indeed
be
comforted
,
but
it
must
be
by
their
sense
of
sinne
and
their
desire
to
be
freed
of
it
by
Christ
:
which
proofs
are
but
onely
probable
to
the
best
,
and
to
a
man
in
temptation
no
proofs
at
all
;
and
consequently
either
no
comforts
or
very
small
ones
.
In
the
end
of
the
same
Thesis
also
,
where
he
saith
,
that
a
man
should
reason
thus
with
himself
,
Grace
is
offered
to
some
with
a
mind
of
communicating
it
unto
them
;
therefore
it
may
be
that
I
am
one
of
those
to
whom
it
is
so
offered
:
in
this
place
(
I
say
)
he
implyeth
plainly
,
that
the
doctrine
of
absolute
Reprobation
,
which
teacheth
the
communication
of
grace
to
a
very
few
onely
,
affordeth
but
a
fieri
potest
,
a
Peradventure
I
am
Elected
,
(
and
that
a
very
poore
one
too
)
for
a
poore
soul
to
comfort
himself
withall
.
An
Answer
to
his
last
reason
,
drawn
from
the
Vncomfortablenesse
of
this
doctrine
.
LEt
these
few
undoubted
truths
be
alwayes
remembred
;
1.
That
Predestination
and
Reprobation
are
eternall
immanent
acts
in
mente
ac
voluntate
Divina
before
the
foundations
of
the
world
were
laid
.
2.
That
as
they
are
such
immanent
acts
or
decrees
,
they
work
nothing
upon
men
,
because
the
men
themselves
as
yet
had
no
being
.
3.
That
when
singular
persons
come
into
temporall
being
,
the
effects
or
consequents
of
those
decrees
are
alwayes
wrought
according
to
the
nature
of
the
subjects
.
4.
That
the
decrees
of
Predestination
and
Reprobation
are
irreversible
&
immutable
.
5.
That
there
is
no
reasonable
ground
of
any
particular
mans
perswasion
that
he
is
either
under
the
one
decree
or
the
other
,
but
onely
what
is
collected
à
posteriori
,
from
the
effects
.
These
being
agreed
upon
,
it
will
easily
be
made
appear
that
the
doctrine
of
the
Remonstrants
is
more
uncomfortable
to
men
then
ours
.
That
Gods
Predestination
and
Non-predestination
or
negative
Reprobation
are
eternall
,
absolute
,
and
irreversible
decrees
,
and
that
they
are
founded
in
Gods
free
pleasure
of
shewing
speciall
mercy
where
he
will
and
denying
it
where
he
thinks
good
,
is
a
more
comfortable
doctrine
then
that
of
the
Remonstrants
,
scilicet
,
That
the
forenamed
eternall
decrees
were
enacted
and
founded
upon
the
intuitive
prescience
of
mens
perseverance
in
good
or
bad
acts
.
Now
whereas
he
supposeth
it
cannot
be
true
Evangelicall
doctrine
which
affords
not
consolation
unto
all
men
in
their
best
and
worst
conditions
and
changes
,
this
proposition
of
his
must
have
many
limitations
,
or
it
will
prove
utterly
false
.
1.
It
must
be
understood
onely
of
those
who
seek
consolation
in
the
right
way
wherein
according
to
Gods
will
and
word
consolation
is
to
be
found
:
otherwise
a
true
doctrine
may
not
onely
be
uncomfortable
but
full
of
terrour
and
affright
.
For
example
;
He
that
would
be
comforted
with
hope
of
his
Predestination
,
whilest
he
is
resolved
to
sit
idle
or
to
run-on
in
the
broad
way
,
the
Gospel
neither
doth
nor
ought
afford
him
any
sweet
comfort
:
and
it
is
a
signe
that
their
doctrine
is
false
,
if
to
men
thus
affected
it
affordeth
any
comfortable
hope
of
being
carried
to
heaven
.
2.
A
doctrine
which
in
the
event
is
uncomfortable
to
millions
of
men
,
is
not
by
this
convinced
of
untruth
,
unlesse
it
be
so
according
to
the
nature
of
the
doctrine
and
according
to
right
reason
and
judgement
.
For
if
it
be
a
mans
own
blind
and
corrupt
reason
,
or
his
inordinate
and
distempered
affection
,
which
maketh
it
so
quoad
hunc
,
this
is
nothing
to
prove
the
doctrine
untrue
.
Our
Saviours
doctrine
Luke
18.25
.
was
so
uncomfortable
to
his
disciples
,
that
it
made
them
cry
out
,
Who
then
can
be
saved
?
yet
it
was
not
untrue
.
3.
Lastly
,
whereas
we
are
now
in
a
comparative
question
,
Whether
the
Remonstrants
doctrine
or
ours
be
more
or
lesse
comfortable
;
it
is
not
enough
to
shew
that
accidentally
,
through
the
false
apprehension
or
disordered
affections
of
men
,
disconsolation
or
desperation
may
arise
from
ours
,
unlesse
he
can
clear
the
Remonstrants
doctrine
from
the
same
inconveniences
;
which
we
know
he
cannot
,
and
which
we
can
and
will
prove
to
be
more
liable
thereunto
then
ours
.
Whereas
he
saith
our
doctrine
leadeth
men
into
temptation
,
because
the
devil
may
easily
perswade
a
man
that
believeth
absolute
Reprobation
,
that
he
is
one
of
those
absolute
reprobates
,
there
being
an
hundred
absolute
reprobates
for
one
absolute
elect
,
and
there
being
more
reason
for
any
man
to
think
that
he
is
one
of
the
most
then
of
the
fewest
:
We
answer
,
That
absolute
Reprobation
is
Gods
absolute
decree
of
not-giving
unto
many
men
that
effectuall
grace
without
which
he
infallibly
knoweth
they
will
never
attein
unto
glory
.
And
by
absolute
reprobates
nothing
else
can
truly
be
understood
,
but
persons
thus
absolutely
distinguished
from
the
elect
in
the
immanent
act
of
Gods
eternall
and
immutable
will
.
If
this
Authour
have
any
other
meaning
,
when
he
so
often
inculcateth
absolute
Reprobation
and
absolute
reprobates
,
we
leave
him
to
fight
with
his
own
fansies
.
Now
the
Remonstrants
in
this
sense
hold
absolute
Reprobation
and
absolute
reprobates
.
For
albeit
they
set
three
eternall
decrees
in
order
of
consideration
before
they
come
to
Election
and
Reprobation
,
yet
they
bring
God
in
the
fourth
upon
an
eternall
prescience
eternally
decreeing
to
save
these
singular
and
certain
persons
,
and
to
damne
these
singular
and
certain
persons
,
and
no
other
.
If
this
last
decree
be
eternall
and
irreversible
,
if
it
be
founded
upon
the
eternall
foresight
of
their
finall
impenitency
,
God
hath
as
absolutely
rejected
many
men
from
speciall
or
effectuall
grace
and
glory
in
their
doctrine
as
in
ours
.
The
devil
may
suggest
,
but
he
cannot
more
easily
perswade
a
man
that
maketh
it
his
creed
,
That
ex
statu
lapso
God-hath
out
of
his
good
pleasure
and
mere
mercy
elected
some
unto
the
atteinment
of
salvation
,
and
out
of
his
absolute
will
left
others
to
the
losing
thereof
,
then
he
may
perswade
those
who
make
all
men
eternally
reprobated
whom
God
eternally
foresaw
would
out
of
their
own
free-will
live
and
die
impenitent
.
A
man
must
be
perswaded
that
his
own
free-will
was
a
more
likely
means
to
put
him
within
the
decree
of
eternall
Election
then
the
free
mercy
of
God
,
or
else
our
doctrine
affordeth
more
hope
to
any
man
of
being
predestinated
then
theirs
.
Now
there
is
no
well-instructed
and
humble
Christian
,
who
knoweth
the
corruption
of
his
own
free-will
and
the
inconstancy
thereof
,
though
aided
with
sufficient
grace
,
but
will
easilier
be
perswaded
to
a
comfortable
apprehension
of
his
Election
or
certain
salvation
,
when
he
conceiveth
it
as
depending
on
Gods
speciall
and
mere
mercy
,
then
if
he
should
conceive
it
as
depending
upon
the
speciall
good
acts
of
his
own
free-will
and
foreseen
perseverance
therein
unto
his
lives
end
:
For
this
is
,
as
S.
Augustine
speaketh
,
Firmiori
potiùs
quàm
infirmiori
spem
suam
committere
.
As
for
his
instance
in
the
small
number
of
the
Elect
and
great
number
of
the
Reprobate
,
though
speaking
of
Christians
,
we
allow
not
his
account
of
an
hundred
for
one
,
yet
we
acknowledge
the
number
of
the
Elect
(
great
in
it self
)
to
be
smaller
then
the
number
of
the
Non-elect
.
But
so
it
is
likewise
in
the
doctrine
of
the
Remonstrants
:
&
there
is
farre
lesse
reason
for
any
sinfull
man
to
hope
that
he
is
rather
one
of
the
fewest
then
one
of
the
most
,
when
the
discrimination
must
arise
from
the
goodnesse
of
his
own
free-will
,
then
when
it
is
supposed
to
arise
from
the
mere
mercy
of
God
.
If
God
in
his
eternall
decree
of
Election
say
,
I
will
have
mercy
upon
whom
I
will
have
mercy
,
as
every
man
is
under
the
same
estate
of
misery
,
so
every
man
hath
reason
to
conceive
himself
a
capable
subject
of
this
mercy
,
though
de
facto
it
should
be
extended
to
never
so
few
.
But
if
in
his
eternall
decree
of
Election
he
say
thus
,
I
will
shew
this
speciall
mercy
unto
none
but
those
whom
I
have
foreseen
using
well
the
grace
which
I
shall
offer
them
,
and
continuing
in
the
exercise
of
repentance
,
faith
,
and
holinesse
to
their
lives
end
,
few
or
none
can
with
probability
otherwise
perswade
themselves
then
they
are
reprobates
;
at
least
none
of
those
whom
he
imagineth
to
be
under
the
forenamed
tentation
.
For
the
devil
may
thus
suggest
,
In
your
own
opinion
no
man
was
elected
out
of
Gods
absolute
free-will
and
mercy
,
but
all
were
reprobated
before
the
foundations
of
the
world
were
laid
that
were
not
foreseen
embracing
Gods
grace
when
it
was
offered
,
exercising
the
same
in
the
acts
of
faith
and
sanctification
,
and
persevering
in
so
doing
till
their
lives
end
.
You
know
that
there
is
not
one
of
an
hundred
that
doth
this
,
why
should
you
think
that
you
are
rather
one
of
the
fewest
then
one
of
the
most
?
Nay
,
you
know
that
hitherto
you
have
resisted
the
motions
of
Gods
Spirit
,
and
obeyed
your
own
sinfull
lusts
;
that
if
at
any
time
your
will
hath
had
an
inclination
to
do
good
,
it
presently
started
aside
like
a
broken
bow
:
how
can
you
think
that
you
are
one
of
those
in
whom
God
eternally
foresaw
repentance
,
faith
and
perseverance
,
and
so
put
you
in
the
number
of
his
Elect
?
Surely
you
are
in
the
roll
of
Reprobates
.
The
Remonstrants
doctrine
doth
so
fashion
men
to
receive
this
suggestion
,
that
unlesse
he
will
forsake
his
opinion
of
Predestination
and
Reprobation
upon
the
foreseen
good
or
bad
acts
of
men
,
he
hath
nothing
to
keep
him
from
despair
,
or
to
perswade
him
that
he
is
not
in
the
number
of
those
who
were
eternally
reprobated
.
But
in
our
opinion
,
though
a
man
for
the
present
stick
fast
in
the
filthy
mire
of
sin
,
and
so
cannot
fetch
any
true
comfort
from
the
assurance
of
his
Election
,
yet
he
is
better
armed
against
the
devil
suggesting
the
certainty
of
his
Reprobation
:
For
he
may
answer
,
I
confesse
,
I
find
my self
tied
as
yet
and
bound
in
the
chains
of
my
sinnes
;
I
acknowledge
,
I
deserve
nothing
but
eternall
damnation
.
And
if
my
Election
or
salvation
had
depended
upon
Gods
foresight
what
good
courses
out
of
mine
own
free-will
excited
by
grace
I
should
take
and
continue
in
,
I
could
not
otherwise
think
of
my self
then
of
a
man
reprobated
and
appointed
unto
damnation
.
But
I
know
that
Gods
eternall
Election
is
a
decree
of
pure
mercy
and
not
of
retributive
justice
;
that
the
bending
of
mens
hearts
to
believe
,
repent
and
persevere
are
the
supernaturall
fruits
of
that
eternall
mercy
,
and
not
the
naturall
fruits
of
any
mans
free-will
.
Albeit
therefore
I
do
not
as
yet
find
any
signes
or
effects
which
can
put
me
in
comfort
of
my
Election
,
yet
so
long
as
I
am
a
capable
subject
of
Gods
saving
mercy
,
all
the
devils
in
hell
cannot
prove
my
Reprobation
.
Nay
,
this
very
diabolical
suggestion
which
by
Gods
providence
hath
affrighted
my
soul
with
fear
of
Reprobation
upon
the
view
of
my
sinnes
,
I
take
as
a
token
of
Gods
eternall
mercy
,
beginning
to
rouze
me
out
of
the
bed
of
security
,
and
intending
to
do
me
good
.
So
that
whatsoever
Calvine
,
Bucer
,
Zanchius
,
or
any
man
else
hath
said
concerning
the
danger
of
this
temptation
,
doth
as
nearly
concern
the
Remonstrants
as
it
doth
us
.
For
though
this
Authour
think
to
help
himself
by
putting-in
the
term
ABSOLUTE
,
when
he
speaketh
of
Reprobation
as
we
defend
it
,
&
by
leaving
it
out
alwaies
when
he
speaketh
of
Reprobation
as
he
holdeth
it
,
this
helpeth
not
his
cause
at
all
.
For
we
are
now
disputing
about
the
eternall
decrees
and
immanent
acts
which
Divines
call
Predestination
and
Reprobation
,
&
not
about
the
temporall
effects
and
externall
accomplishment
thereof
,
unto
which
some
times
the
name
of
Predestination
and
Reprobation
is
also
given
.
The
Divine
immanent
act
of
reprobating
Cain
,
Judas
,
or
any
other
,
is
as
absolute
a
Reprobation
,
as
irreversible
and
immutable
,
being
conceived
after
the
Remonstrants
doctrine
as
after
ours
.
For
albeit
they
place
an
act
of
absolute
prescience
before
Reprobation
,
which
we
place
after
,
yet
both
they
and
we
acknowledge
it
such
an
absolute
decree
as
never
was
nor
ever
will
be
altered
.
If
the
temporall
accomplishment
,
which
is
the
actuall
Damnation
of
the
Reprobate
,
be
termed
their
Reprobation
,
we
say
as
well
as
they
.
That
this
dependeth
upon
temporall
conditions
.
For
that
one
temporal
effect
should
depend
by
way
of
condition
upon
another
,
is
agreeable
to
truth
and
right
reason
:
but
that
an
immanent
eternall
act
of
Gods
will
should
depend
by
way
of
condition
upon
a
temporall
act
of
mans
will
,
is
contrary
to
true
Divinity
.
Reprobation
therefore
as
it
is
eternally
an
act
or
decree
immanent
in
voluntate
ac
mente
Divina
,
must
of
necessity
be
absolute
.
His
example
of
the
Hungarian
Schoolmaster
is
a
poore
proof
against
absolute
Reprobation
.
For
first
Saint
Augustine
and
Calvine
and
all
orthodox
Divines
are
of
opinion
,
that
though
men
be
not
predestinated
or
passed-by
secundùm
praevisionem
operum
bonorum
aut
malorum
,
(
for
all
men
are
foreseen
alike
plunged
in
sin
and
misery
as
they
are
objects
of
Election
and
Non-election
or
Preterition
)
yet
for
salvation
and
damnation
at
the
day
of
judgement
,
all
men
shall
be
dealt
withall
secundùm
bona
aut
mala
opera
.
Secondly
,
if
this
man
perswaded
himself
that
he
was
one
of
the
wofull
company
of
absolute
Reprobates
,
and
that
therefore
he
could
not
be
saved
I
would
know
if
he
would
have
been
otherwise
perswaded
had
a
Remonstrant
told
him
,
There
is
indeed
an
eternall
and
immutable
decree
of
Reprobation
,
but
it
made
no
absolute
Reprobates
but
such
whom
God
eternally
and
absolutely
foresaw
would
die
impenitent
;
God
foresaw
that
you
would
by
the
help
of
his
mercy
and
grace
die
a
faithfull
and
penitent
man
.
This
cold
comfort
which
the
Remonstrants
doctrine
giveth
against
absolute
Reprobation
could
never
have
kept
this
wretch
from
hanging
himself
.
For
he
would
have
choked
his
comforter
with
the
same
answer
which
made
him
choke
himself
,
I
commend
you
to
God
,
but
I
find
this
mercy
is
denied
to
me
,
for
I
know
I
have
an
impenitent
heart
.
Reprobation
therefore
which
is
Gods
eternall
decree
,
being
as
absolute
in
their
opinion
as
in
ours
,
it
affordeth
the
devil
the
same
matter
of
suggestion
.
Now
to
his
second
argument
,
That
absolute
Reprobation
maketh
a
tempted
man
uncapable
of
comfort
,
and
a
Minister
unable
to
give
true
comfort
,
we
answer
,
That
the
eternall
Reprobation
of
Cain
or
Judas
upon
an
eternall
prescience
is
more
liable
to
this
objection
then
that
which
we
defend
,
for
the
reasons
above
mentioned
.
No
man
ought
to
seek
for
comfort
of
his
Election
but
in
the
fruits
thereof
,
nor
to
be
utterly
discomforted
with
apprehending
his
Reprobation
untill
he
be
uncapable
of
the
fruits
of
Election
.
If
any
be
so
distempered
in
his
reason
or
affection
that
upon
the
devils
suggestion
he
will
like
a
wizard
guesse
at
his
own
Reprobation
,
and
foretell
his
own
Damnation
,
it
will
be
as
hard
for
a
Remonstrant
to
remove
this
uncertain
and
ungrounded
fansie
as
for
us
.
The
reason
is
,
Because
whatsoever
he
telleth
him
of
Gods
love
,
Christs
death
,
generall
vocation
,
&c.
the
tempted
will
still
●elude
with
saying
,
These
concern
such
whom
God
hath
not
upon
his
eternall
and
absolute
prescience
absolutely
resolved
to
condemne
:
But
I
know
that
I
am
one
of
those
in
whom
God
hath
foreseen
finall
impenitency
,
&c.
and
thereupon
from
everlasting
hath
decreed
me
to
damnation
.
To
his
imaginary
Conference
.
IT
is
no
hard
matter
to
make
any
opinion
seem
absurd
,
where
an
Adversary
frameth
both
objections
and
answers
.
If
we
shall
take
the
same
course
,
we
can
burden
his
opinion
of
Predestination
and
Reprobation
upon
prescience
of
the
different
acts
of
mens
free-will
with
more
and
greater
inconveniences
.
In
generall
we
say
,
First
,
that
whereas
he
is
onely
carefull
to
prevent
the
devils
suggestions
whereby
he
goeth-about
to
drive
men
into
despair
,
there
is
farre
more
need
to
prevent
those
whereby
he
holdeth
men
in
securitie
.
If
one
man
have
been
perplexed
or
driven
into
despair
by
the
doctrine
of
absolute
Predestination
and
Reprobation
,
hundreds
are
emboldened
unto
carelesnesse
and
presumption
upon
the
doctrine
of
conditionate
Predestination
an●
Reprobation
,
For
this
maketh
every
ma●
believe
that
he
may
be
a
predestinated
ma●
when
he
listeth
.
No
man
maketh
any
grea●
hast
to
do
that
which
he
conceiveth
he
may
do
well
enough
at
any
time
.
Secondly
,
in
this
imaginary
conference
he
supposeth
alwayes
that
a
man
must
be
rid
out
of
dread
and
perplexitie
by
the
Minister
assuring
him
that
he
is
no
Reprobate
:
wherein
he
himself
is
quite
deceived
.
For
no
Minister
hath
any
such
commission
,
nor
any
such
revelation
.
He
must
go
another
way
to
work
;
wherein
our
doctrine
will
further
him
better
then
that
of
the
Remonstrants
.
Lastly
,
there
is
no
man
so
foolish
as
to
think
that
a
Minister
can
shew
him
whether
he
be
in
the
number
of
the
Elect
or
of
the
Reprobate
;
or
that
a
wicked
man
perplexed
with
this
doubtfull
cogitation
,
can
be
so
freed
from
it
as
to
encline
to
the
more
comfortable
part
,
whilest
he
continueth
impenitent
.
All
that
can
be
done
for
his
good
,
whilest
he
continueth
faithlesse
and
impenitent
,
is
to
perswade
him
to
suspend
the
opinion
of
his
Reprobation
;
whereof
his
own
reason
recollected
is
able
to
tell
him
he
hath
no
certain
knowledge
.
And
it
is
a
rule
,
De
quolibet
praesumendum
bonum
donec
constet
contrarium
.
That
doctrine
therefore
must
needs
be
more
powerfull
to
make
a
man
suspend
the
opinion
of
his
being
a
Reprobate
,
which
is
more
likely
to
bring
him
into
some
probable
hope
of
his
future
repentance
.
Now
unto
a
man
feeling
the
corruption
of
his
own
nature
,
and
perplexed
with
the
conscience
of
his
continuall
voluntary
rebellion
,
and
thereupon
conceiving
himself
a
Reprobate
,
what
hope
of
his
future
conversion
can
the
Remonstrants
doctrine
afford
him
?
He
must
tell
him
,
Thou
art
one
of
those
whom
God
eternally
foresaw
repenting
,
believing
,
persevering
,
and
who
hast
all
these
acts
in
the
power
of
thine
own
will
:
and
therefore
there
is
great
probabilitie
of
thy
future
repentance
.
This
poor
tempted
wretch
finding
in
himself
for
the
present
all
things
seeming
quite
contrary
to
what
the
Remonstrant
Minister
telleth
him
,
will
rejoyn
,
Thou
liest
unto
me
;
God
never
saw
any
such
goodnesse
in
me
:
he
foresaw
that
in
me
which
I
now
see
in
my self
,
a
wicked
will
and
a
perverse
heart
,
which
will
hold
me
fettered
in
sinne
unto
my
lives
end
.
I
am
therefore
one
of
those
whom
according
to
thine
own
doctrine
God
eternally
reprobated
.
As
for
our
doctrine
,
it
cannot
give
such
a
tempted
person
a
certainty
of
his
future
repentance
,
but
it
may
give
him
a
more
probable
and
comfortable
hope
;
because
it
will
referre
his
hope
to
that
unspeakable
mercie
of
God
which
this
Authour
hath
so
highly
extolled
)
and
to
that
omnipotent
power
whereby
God
is
able
to
work
for
us
beyond
our
hope
,
and
to
produce
in
us
both
the
will
and
the
deed
of
repenting
when
he
pleaseth
.
There
is
somewhat
more
likelyhood
of
future
repentance
,
when
a
sinner
is
thus
referred
to
Gods
absolute
will
for
it
,
then
when
he
is
referred
to
his
own
absolute
free-will
:
and
therefore
the
fear
of
his
Reprobation
may
in
all
probability
be
easiiyer
diminished
by
our
doctrine
then
by
theirs
.
But
I
come
to
his
Conference
betwixt
the
Tempted
person
and
the
Minister
:
Where
I
will
take
leave
to
make
our
own
answers
:
for
I
like
not
his
.
TEMPT
.
Wo
is
me
;
I
am
a
cast-away
:
I
am
absolutely
rejected
from
grace
and
glory
.
MINIST.
If
thou
speakest
of
Gods
eternall
secret
decree
of
Election
and
Reprobation
,
why
dost
thou
affirm
that
of
thy self
which
thine
own
reason
must
needs
tell
thee
is
not
known
unto
thy self
?
If
thou
speakest
of
an
absolute
rejection
from
grace
and
the
kingdome
of
heaven
which
hath
already
seised
upon
thee
in
this
life
,
why
dost
thou
affirm
that
which
thou
knowest
and
seest
to
be
false
?
God
hath
and
doth
continually
afford
thee
gratious
illuminations
and
excitations
:
and
he
will
not
leave
thee
destitute
of
them
,
if
thou
do
not
voluntarily
harden
thine
heart
against
them
.
God
hath
promised
forgivenesse
unto
any
sinner
at
what
time
soever
he
shall
repent
;
nay
,
he
hath
promised
eternall
life
unto
any
sinner
who
shall
believe
in
his
Sonne
.
Thou
art
not
rejected
from
this
covenant
of
grace
nor
excluded
from
the
kingdome
of
glory
untill
by
voluntary
finall
impenitencie
and
infidelitie
thou
excludest
thy self
.
TEMPT
.
God
hateth
no
man
as
he
is
his
●reature
;
but
he
hateth
a
great
many
as
they
are
sinners
in
Adam
.
He
loveth
all
men
with
a
generall
love
;
but
he
loveth
onely
a
very
few
with
his
speciall
love
,
by
which
he
provideth
everlast●ng
life
for
them
.
I
am
onely
under
his
generall
●ove
:
I
am
excluded
from
his
speciall
love
;
and
●herefore
I
am
a
reprobate
,
and
must
of
necessity
be
damned
.
MINIST.
It
is
true
,
that
God
hateth
no●hing
which
himself
created
;
and
yet
it
is
most
true
,
that
he
hateth
sinne
in
any
crea●ure
of
his
,
and
hateth
the
creature
infected
with
sinne
,
in
such
manner
as
Hatred
may
be
●ttributed
unto
God
.
But
for
all
this
he
so
generally
loved
mankind
fallen
in
Adam
●hat
he
hath
given
his
onely-begotten
Son
,
●hat
what
sinner
soever
believeth
in
him
,
●hould
not
perish
but
have
everlasting
life
.
And
this
everlasting
life
or
heavenly
king●ome
is
so
provided
for
men
by
God
,
that
●o
decrees
of
his
can
bring
any
man
thither
without
faith
and
repentance
,
nor
no
decrees
of
his
can
keep
any
man
out
who
repenteth
and
believeth
.
As
for
the
measure
of
Gods
love
exhibited
in
the
externall
effects
unto
men
,
it
must
not
be
denied
that
God
poureth
out
his
graces
more
abundantly
upon
some
men
then
upon
others
,
and
worketh
more
powerfully
and
effectually
in
the
hearts
of
some
men
then
of
others
;
and
that
out
of
his
alone
will
and
pleasure
:
But
yet
where
this
more
speciall
love
is
not
extended
,
his
lesse
speciall
love
is
not
restrained
to
outward
and
temporall
blessings
onely
,
(
as
you
falsely
imagine
)
but
it
reacheth
to
internall
and
spirituall
blessings
,
even
such
as
will
bring
men
to
an
eternall
blessednesse
if
their
voluntary
wickednesse
hinder
not
.
As
for
your
curious
and
impossible
desire
,
to
be
now
ascertained
that
you
are
under
Gods
more
especiall
grace
,
Vide
Thom.
de
Kempis
,
l.
1.
c.
25.
v.
2.
you
ought
not
to
desire
the
knowledge
of
it
,
neither
have
I
any
means
or
power
to
breed
such
an
apprehension
in
your
understanding
,
untill
the
experimentall
sense
of
your
repentance
,
faith
,
and
resolution
to
cleave
fast
unto
God
,
preach
unto
your
own
soul
and
conscience
this
speciall
love
of
God
towards
you
.
In
the
mean
time
do
not
voluntarily
harden
your
own
heart
,
do
not
say
unto
your self
,
I
know
I
am
a
Reprobate
,
I
know
I
am
none
of
those
unto
whom
God
intendeth
to
shew
his
speciall
love
,
since
you
know
well
enough
that
you
neither
know
it
,
nor
can
know
it
in
the
state
you
are
.
TEMPT
.
God
would
have
some
out
of
all
sorts
of
men
to
be
saved
,
but
he
loveth
not
every
man
,
neither
would
he
have
every
particular
in
these
severall
sorts
to
be
saved
:
at
least
not
with
his
secret
will
;
for
with
that
he
will
have
millions
to
be
damned
.
And
therefore
though
in
his
revealed
will
he
would
have
me
saved
,
yet
I
am
one
of
those
whom
in
his
secret
will
he
hath
reprobated
and
appointed
to
be
damned
.
MINIST.
You
misconceive
the
difference
betwixt
Gods
secret
will
and
his
revealed
will
,
and
ignorantly
feigne
a
contrariety
and
contradiction
where
there
is
none
.
You
must
therefore
know
,
that
Gods
revealed
will
teacheth
men
upon
what
terms
or
conditions
he
is
willing
to
bestow
eternall
life
upon
them
,
namely
upon
the
condition
of
their
repenting
,
believing
and
persevering
.
And
under
these
conditions
God
doth
not
onely
desire
the
salvation
of
some
men
out
of
every
sort
,
but
of
every
particular
man
in
every
sort
of
men
.
And
he
hath
no
secret
will
contrary
to
this
revealed
will
,
wherein
he
should
purpose
to
damne
any
one
man
repenting
,
believing
and
persevering
.
But
you
must
further
know
,
that
God
hath
an
eternall
secret
will
wherein
he
hath
resolved
within
himself
to
have
that
speciall
mercy
upon
some
which
shall
bring
them
to
repentance
,
to
faith
,
to
perseverance
and
eternall
happinesse
.
This
will
conteineth
not
a
contradiction
of
the
former
,
but
an
accomplishment
in
such
persons
as
God
vouchsafeth
this
speciall
favour
.
God
hath
not
made
his
Ministers
privy
to
this
secret
will
of
his
:
and
therefore
it
is
a
vain
desire
in
you
to
be
assured
of
this
from
the
Minister
.
By
labouring
to
perform
Gods
revealed
will
you
may
attein
a
comfortable
perswasion
that
you
are
under
that
his
secret
will
.
But
whilest
you
neglect
to
do
that
,
it
is
unpossible
that
you
should
be
freed
from
your
fear
of
Reprobation
and
Damnation
,
and
unprofitable
for
you
to
be
possessed
with
a
groundlesse
comfort
of
your
Election
and
certain
Salvation
.
TEMPT
.
Christ
died
onely
for
the
world
of
the
elect
.
Or
if
he
died
for
all
mankind
,
he
died
for
them
all
dignitate
pretii
;
he
did
not
die
for
all
voluntate
propositi
.
God
never
intended
that
he
should
shed
his
bloud
for
all
and
every
man
,
but
for
a
few
selected
ones
onely
:
of
whose
number
I
am
not
,
for
I
am
a
reprobate
.
MINIST.
Christ
died
for
all
and
every
singular
person
,
who
by
repentance
and
faith
in
his
bloud
may
,
according
to
the
tenour
of
the
Gospel
,
have
eternall
life
given
him
through
Jesus
Christ
our
Lord
.
And
Christ
died
thus
for
all
,
not
onely
because
his
death
was
in
regard
of
the
worth
a
sufficient
ransome
for
all
and
more
then
all
,
but
because
it
is
Gods
settled
purpose
,
by
Christs
bloudshed
to
save
any
man
that
shall
believe
truly
in
him
,
and
to
save
no
man
that
continueth
an
unbeliever
.
Christ
died
not
to
save
any
few
selected
ones
without
their
repentance
and
faith
:
and
Christ
died
not
with
an
exception
or
exclusion
of
any
one
man
in
the
world
from
the
benefit
of
salvation
,
performing
the
condition
of
faith
and
repentance
.
When
any
man
hath
finished
his
course
in
faith
and
godlinesse
,
and
is
arrived
in
heaven
,
the
event
undeniably
proveth
that
God
had
an
eternall
absolute
purpose
of
giving
the
grace
of
repentance
and
perseverance
unto
such
a
man
,
and
saving
him
by
the
bloud
of
Christ
.
And
when
any
other
man
hath
finished
his
course
in
impenitency
and
infidelity
,
and
is
plunged
into
hell
,
the
event
also
undeniably
proveth
that
God
had
no
eternall
absolute
purpose
to
convert
,
sanctifie
,
or
glorify
such
a
man
.
If
this
be
that
voluntas
propositi
which
you
must
be
acquainted
withall
before
you
will
seek
after
salvation
by
repenting
and
believing
in
Christ
Jesus
,
God
never
made
me
of
his
counsel
that
I
should
be
able
to
reveal
such
a
secret
unto
you
.
But
without
the
revealing
of
this
,
I
assure
you
there
lieth
no
such
particular
exception
against
you
,
that
can
hinder
you
from
the
benefit
of
Christs
bloudshed
whensoever
you
shall
repent
and
believe
in
him
.
Desire
to
do
this
,
endeavour
to
do
this
,
and
then
Gods
Spirit
will
in
due
time
bear
witnesse
unto
your
spirit
that
you
are
the
child
of
God
,
and
no
reprobate
.
Other
course
to
free
you
from
this
horrible
tentation
I
know
none
.
TEMPT
.
Notwithstanding
the
universall
covenant
of
peace
with
men
upon
the
Mediatours
bloud
yet
this
taketh
no
effect
,
but
upon
condition
that
men
repent
and
believe
.
God
never
meant
that
the
greatest
part
of
men
should
do
this
:
And
I
by
name
am
one
of
those
whom
God
never
meant
should
do
it
:
for
I
am
a
reprobate
.
MINIST.
It
is
most
true
,
that
Christs
bloud
is
effectuall
to
save
no
man
,
but
upon
condition
of
his
repenting
and
believing
.
And
as
you
have
well
apprehended
this
truth
,
so
learn
by
it
to
apprehend
another
,
namely
,
that
Christs
bloud
is
effectuall
to
save
any
man
who
repenteth
and
believeth
in
him
.
And
let
not
the
devils
suggestions
make
you
so
profane
,
as
to
say
that
God
meaneth
you
should
never
do
that
which
he
commandeth
you
to
do
,
and
for
doing
whereof
he
affordeth
you
such
means
as
cannot
be
frustrated
but
by
your
own
voluntary
default
and
wilfull
wickednesse
.
God
willeth
that
you
should
neither
receive
his
word
nor
his
grace
in
vain
:
say
not
therefore
when
he
calleth
upon
you
to
repent
,
and
inciteth
you
thereunto
,
that
his
meaning
is
you
should
not
repent
.
But
I
am
afraid
you
deceive
your self
with
a
false
construction
of
these
words
Gods
meaning
.
You
must
know
it
is
one
thing
to
say
,
God
truly
meaneth
that
men
should
do
what
he
commandeth
,
another
thing
to
say
that
God
certainly
purposeth
to
make
men
do
what
he
commandeth
.
The
goodnesse
of
the
action
which
God
commandeth
,
the
word
commanding
,
and
the
Spirit
exciting
thereunto
,
are
good
proofs
unto
you
that
God
meaneth
(
that
is
,
liketh
,
desireth
,
willeth
)
that
you
should
do
those
good
things
which
he
requireth
:
but
they
are
not
certain
proofs
that
God
intendeth
or
meaneth
to
remove
all
those
wilfull
obstacles
which
your self
may
put
,
or
to
make
you
do
that
which
your self
careth
not
to
do
,
nay
striveth
not
to
do
.
If
you
will
not
buckle
your self
to
do
any
of
those
good
actions
which
God
commandeth
,
untill
some
Minister
can
assure
you
that
you
are
one
of
those
whom
God
absolutely
meaneth
or
intendeth
ex
nolente
facere
volentem
,
your
desire
is
a
disorderly
desire
,
and
of
a
thing
impossible
to
be
known
by
man
untill
it
be
wrought
by
God
.
MINIST.
God
hath
a
double
calling
of
men
:
an
outward
calling
,
by
preaching
the
word
in
mens
ears
;
an
inward
,
by
the
irresistible
work
of
the
Spirit
in
their
hearts
.
The
outward
calling
is
a
part
of
Gods
outward
will
:
the
inward
and
effectuall
calling
is
a
part
of
his
secret
will
.
He
calleth
me
onely
with
the
outward
call
:
and
therefore
I
cannot
be
assured
of
Gods
good
will
and
meaning
that
I
should
believe
,
repent
,
and
be
saved
.
MINIST.
You
misconceive
Gods
calling
.
His
outward
calling
by
preaching
the
word
in
mens
ears
is
a
means
to
convey
the
sense
of
the
word
preached
inwardly
to
their
understandings
,
and
mediante
intellectu
inwardly
to
stirre-up
their
wills
to
the
doing
of
such
things
as
they
now
see
would
make
for
their
eternall
good
.
And
I
appeal
unto
your
own
knowledge
and
experience
;
Did
the
word
preached
never
pierce
further
then
your
ears
?
hath
it
not
inlightned
your
understanding
with
the
wholesome
doctrine
of
the
Gospel
?
Hath
not
Gods
Spirit
at
some
time
or
other
by
the
word
inwardly
moved
you
to
break
off
your
sinfull
and
lustfull
courses
,
and
to
lead
a
sober
,
just
and
religious
life
?
Why
do
you
contrary
to
your
own
conscience
falsely
accuse
God
of
affording
you
a
bare
outward
calling
,
but
no
inward
?
Why
do
you
traduce
him
as
not
willing
that
you
should
believe
,
repent
,
and
so
be
saved
?
Take
it
for
a
certain
rule
;
God
alwayes
willeth
men
should
do
those
things
which
by
his
word
written
he
enjoyneth
them
to
do
,
and
by
his
Spirit
inlightning
and
inciting
he
so
helpeth
them
to
do
,
that
it
is
onely
the
voluntary
perversenesse
and
stubbornnesse
of
their
own
wills
resisting
the
word
and
the
Spirit
which
hindreth
them
from
doing
those
things
which
they
should
.
It
is
true
,
that
God
can
make
any
hard
and
resisting
heart
a
soft
and
obedient
heart
;
and
he
doth
it
where
he
hath
an
eternall
purpose
out
of
speciall
mercy
so
to
do
:
And
it
is
as
true
,
that
God
may
justly
leave
a
stubborn
heart
to
his
own
resistency
and
perversenesse
;
and
this
he
doth
where
he
hath
purposed
in
justice
so
to
do
.
Deus
miseretur
cujus
vult
,
&
quem
vult
indurat
.
If
you
long
to
be
assured
of
this
secret
meaning
or
purpose
of
God
towards
you
in
particular
before
you
resolve
upon
your
repentance
,
I
can
assure
you
that
it
is
the
devil
who
hath
stirred
up
in
you
a
longing
after
a
thing
impossible
,
that
so
he
may
procure
your
destruction
.
Strive
therefore
to
bring
this
foolish
and
wicked
fansie
out
of
your
mind
,
and
to
judge
of
the
meaning
of
God
,
which
belongeth
unto
you
,
according
to
his
word
revealed
unto
you
,
leaving
his
secret
and
unsearchable
will
unto
himself
.
By
this
which
hath
been
shewed
,
we
may
see
that
it
is
impossible
to
comfort
a
desperate
wretch
,
who
will
not
be
comforted
unlesse
he
may
first
be
assured
of
that
whereof
no
mortall
man
can
possibly
assure
him
.
For
he
that
will
go
about
to
assure
an
unfaithfull
man
,
that
he
is
not
in
the
number
of
men
eternally
reprobated
,
must
be
able
to
assure
him
that
he
is
in
the
number
of
men
eternally
elected
.
For
the
Remonstrants
themselves
,
who
acknowledge
eternall
Election
and
Reprobation
as
well
as
we
,
confesse
there
is
no
middle
sort
of
men
which
are
neither
eternally
elected
nor
eternally
reprobated
;
and
therefore
if
they
can
assure
a
man
he
is
not
reprobated
,
they
can
assure
him
he
is
elected
.
For
the
example
of
Francis
Spiera
,
it
maketh
no
more
against
us
then
against
any
who
hold
distinct
opposite
decrees
of
Election
and
Reprobation
established
in
mente
ac
voluntate
Divina
before
the
foundations
of
the
world
were
laid
.
When
the
Devil
suggesteth
unto
a
man
,
that
by
Gods
decree
he
is
in
the
number
of
persons
reprobated
,
he
troubleth
him
not
with
Jesuiticall
or
Arminian
disputations
,
whether
a
conditionate
prescience
or
an
absolute
prescience
must
secundùm
nostrum
modum
intelligendi
be
presupposed
in
the
same
eternitie
unto
the
eternall
decrees
of
Election
and
Reprobation
:
but
he
taketh
advantage
upon
that
wherein
we
all
agree
,
that
God
is
not
now
to
make
his
decrees
who
shall
he
elected
and
who
not
,
but
that
this
was
a
thing
immutably
ordered
from
all
eternitie
.
Upon
this
true
ground
he
troubleth
the
fansie
of
a
man
with
a
strong
conceit
that
he
is
one
of
those
singular
persons
not-elected
.
That
this
is
a
rash
groundlesse
conceit
,
both
we
and
the
Remonstrants
may
convince
the
partie
tempted
:
but
to
assure
him
that
he
is
within
the
number
of
the
Elect
,
it
is
more
then
we
are
able
to
do
.
I
wish
this
Authour
had
quoted
the
place
in
Caelius
or
Calvine
,
that
so
we
might
have
judged
how
truly
he
reporteth
them
.
Sleidan
reporteth
the
same
story
,
and
telleth
us
,
Vide
Comment.
lib.
21.
pa.
255.
De
misericordia
Dei
coepit
desperare
;
That
when
his
comforters
urged
such
testimonies
as
expresse
Gods
great
mercy
,
he
denied
not
the
truth
of
them
,
but
said
they
belonged
not
unto
him
;
Et
quòd
agnitam
veritatem
abjurasset
,
destinatum
se
cruciatibus
aeternis
,
illósque
jam
animo
sese
persentiscere
atque
videre
:
neque
Deum
amare
posse
,
verùm
horribiliter
odisse
dicebat
.
As
for
the
phrase
or
opinion
of
absolute
Reprobation
,
which
this
Authour
here
so
often
harpeth
upon
,
it
is
not
once
mentioned
by
Sleidan
.
And
it
is
more
probable
,
that
Spiera
had
his
conceit
of
the
doctrine
of
Predestination
and
Reprobation
from
the
[
](A81961-e64140-b)*
*
Scotus
and
his
followers
.
Romane
church
wherein
he
was
bred
,
or
from
the
Lutheranes
by
whom
he
had
been
converted
,
then
from
the
Calvinists
,
with
whom
it
appeareth
not
(
in
my
Authour
)
that
he
had
any
acquaintance
.
If
therefore
Spiera
would
admit
of
no
comfort
,
untill
he
were
by
the
Minister
assured
that
he
was
under
the
eternall
decree
of
Election
and
not
of
Reprobation
,
all
the
Remonstrants
in
the
world
with
all
their
new
opinions
could
have
done
him
no
good
:
for
he
would
still
have
opposed
,
I
upon
Gods
absolute
and
eternall
foresight
of
my
finall
impenitency
was
ranked
amongst
the
reprobates
,
as
you
your selves
teach
me
all
were
whom
God
eternally
foresaw
should
die
impenitent
:
I
am
one
of
those
;
and
therefore
I
shall
never
repent
,
I
shall
never
be
saved
,
I
shall
certainly
be
damned
.
Let
any
Remonstrant
shew
me
a
way
how
to
perswade
a
desperate
impenitent
faithlesse
man
,
being
in
extreme
fear
that
he
is
a
Reprobate
according
to
Gods
eternall
decree
made
upon
an
eternall
prevision
of
his
finall
impenitency
,
and
I
will
easily
shew
him
how
to
do
the
same
,
admitting
that
decree
of
absolute
Predestination
and
Reprobation
which
we
defend
.
Tell
a
man
who
is
perswaded
that
he
is
a
Reprobate
according
to
the
Remonstrants
decree
of
eternall
Reprobation
,
that
the
thief
upon
the
crosse
,
that
Mary
Magdalene
,
that
S.
Paul
repented
,
were
pardoned
,
and
saved
,
he
will
answer
,
These
indeed
did
so
,
because
God
had
eternally
elected
them
,
foreseeing
this
their
repentance
:
as
for
me
,
God
eternally
foresaw
my
finall
impenitency
,
and
●hereupon
passed
in
eternitie
a
decree
of
Reprobation
upon
me
:
and
therefore
that
cannot
be
reversed
,
neither
can
I
repent
and
be
saved
.
And
if
the
greatnesse
of
the
number
of
Reprobates
make
any
thing
for
strengthening
the
tentation
,
in
all
likelyhood
the
number
of
Reprobates
must
needs
be
greater
,
if
Election
and
Reprobation
be
conceived
after
the
Arminian
doctrine
.
For
if
Election
and
Rejection
be
made
ex
massa
corrupta
&
damnabili
,
more
are
like
to
be
elected
and
fewer
rejected
when
absolute
and
mere
mercy
maketh
the
discrimination
then
when
the
absolute
prevision
of
mans
good
using
the
Divine
grace
offered
unto
him
and
constancy
to
the
end
of
a
mans
life
in
this
good
usage
make
the
distinction
.
The
universalitie
of
Gods
love
,
of
Christs
death
,
and
of
the
covenant
of
grace
are
solid
arguments
of
comfort
to
a
man
repenting
,
believing
and
persevering
in
the
way
of
true
godlinesse
;
and
they
bring
with
them
a
comfortable
perswasion
that
such
a
man
is
an
elect
child
of
God
:
But
unto
a
man
into
whose
head
,
upon
occasion
of
his
lewd
life
and
impenitent
heart
,
the
devil
hath
put
this
strong
fansie
,
I
am
one
of
those
whom
God
upon
his
eternall
prevision
of
my
finall
impenitency
eternally
reprobated
,
those
arguments
can
do
little
good
.
For
put
them
into
form
thus
,
Gods
love
is
universall
;
Christs
death
an
universall
ransome
for
the
sinnes
of
all
men
;
The
covenant
,
SI
CREDIDERIS
,
SALVUS
ERIS
,
universall
:
Therefore
God
did
not
foresee
thy
finall
impenitency
,
and
thereupon
decree
t●
exclude
thee
from
eternall
life
.
No
man
can
be
so
perplexed
by
the
devil
suggesting
unto
him
his
eternall
Reprobation
,
but
he
will
easily
see
that
such
arguments
can
give
him
no
assurance
of
his
eternall
Election
:
Nay
,
they
will
rather
increase
his
fear
of
Reprobation
:
because
at
the
very
present
he
findeth
in
himself
an
hard
and
impenitent
heart
,
and
despaireth
of
the
mollification
thereof
;
which
will
induce
him
to
imagine
that
God
eternally
foresaw
him
a
finall
impenitent
man
,
and
upon
that
eternally
reprobated
him
according
to
the
Remonstrants
doctrine
.
Melanchthon
spake
wisely
and
truly
,
that
the
promise
of
grace
,
pardon
,
and
salvation
(
upon
repentance
and
faith
)
is
our
surest
refuge
in
tentation
.
For
as
for
eternall
Election
and
Salvation
,
God
hath
not
absolutely
promised
them
unto
any
singular
person
:
and
therefore
no
man
can
comfort
himself
from
a
decree
altogether
unknown
unto
himself
;
but
his
comfort
in
tentation
must
be
drawn
from
the
embracing
of
the
conditions
of
life
made
known
unto
him
in
the
Gospel
.
But
whilest
a
man
standeth
possessed
with
a
fansie
of
his
own
Reprobation
and
with
a
knowledge
of
his
impenitency
and
fear
of
finall
obduration
,
the
universall
conditionall
promises
cannot
perswade
him
that
he
is
one
of
the
Elect
,
or
disswade
him
from
thinking
he
is
one
of
the
Reprobate
.
Melanchthon
therefore
thought
the
Universalitie
of
the
promise
a
good
motive
to
incourage
any
man
unto
repentance
:
but
he
thought
it
not
a
good
argument
to
prove
that
any
man
is
a
person
elected
,
and
shall
most
certainly
repent
,
though
he
now
think
the
contrary
.
This
is
the
scruple
,
this
is
the
devilish
suggestion
,
which
the
conditionall
promises
,
though
never
so
generall
,
cannot
remove
out
of
the
fansie
of
an
impenitent
&
desperate
sinner
,
such
an
one
as
Spiera
was
.
These
universall
promises
are
not
directly
contradictory
to
the
tentation
.
The
tentation
is
,
I
Spiera
am
a
Reprobate
,
and
shall
die
in
my
finall
impenitencie
:
The
universall
promise
is
,
Whosoever
believeth
and
repenteth
,
shall
be
saved
.
Let
this
Authour
shew
the
contradiction
.
His
often
inculcated
propositions
,
God
will
have
all
men
to
be
saved
,
to
repent
,
God
will
have
none
to
be
absolutely
damned
,
&c.
have
so
often
been
explained
&
proved
impertinent
to
the
purpose
wherunto
he
applyeth
them
,
that
they
need
no
further
answer
.
The
storie
of
Junius
his
relieving
a
perplexed
woman
is
farre
fetched
:
the
application
further
off
from
the
present
point
.
The
tentation
supposed
is
not
about
the
word
Absolute
,
but
about
the
very
decree
of
eternall
Reprobation
.
This
Authour
should
shew
that
there
is
no
irreversible
or
immutable
decree
,
distinguishing
men
ab
aeterno
in
electos
&
reprobatos
:
for
this
breedeth
the
scruple
.
To
talk
to
a
soul
perplexed
with
fear
of
Reprobation
,
that
there
are
no
absolute
reprobates
,
and
then
to
expound
absolute
Reprobates
to
be
men
absolutely
damned
whether
they
repent
or
no
,
will
afford
him
little
comfort
who
hath
a
preconceit
that
God
foresaw
him
finally
impenitent
,
and
upon
this
prescience
decreed
him
a
Reprobate
.
He
that
shall
go
about
to
cut
the
Gordian
knot
with
telling
a
perplexed
soul
there
are
no
men
absolutely
elected
or
absolutely
rejected
,
can
do
him
little
good
;
unlesse
he
prove
also
there
were
no
men
eternally
elected
and
eternally
rejected
upon
the
prescience
of
their
finall
perseverance
or
finall
impenitencie
.
For
this
man
supposeth
himself
to
be
one
of
those
whom
God
before
the
foundations
of
the
world
were
laid
foresaw
finally
impenitent
,
and
thereupon
he
concludeth
that
he
is
one
of
those
who
must
of
necessitie
be
eternally
damned
.
Ruiz
De
volun●
.
Dei
,
disp.
12.
art.
7.
p.
175.
For
in
all
Divines
opinions
these
propositions
are
true
;
Deus
nihil
potest
velle
ex
tempore
;
Deus
non
potest
non
habere
volitionem
quam
habet
;
non
potest
habere
volitionem
quam
non
habet
.
Unlesse
therefore
it
be
demonstrated
,
that
God
neither
out
of
his
absolute
will
nor
out
of
his
eternall
will
guided
by
his
absolute
and
eternall
prescience
hath
distinguished
men
in
electos
&
reprobatos
,
the
perplexed
soul
cannot
be
rid
from
the
forenamed
tentation
.
And
a
Remonstrant
must
relinquish
his
opinion
of
the
eternall
Election
and
Reprobation
of
singular
persons
upon
the
Divine
prescience
,
or
he
can
never
be
able
to
satisfie
a
tempted
person
who
acknowledgeth
himself
to
be
faithlesse
and
impenitent
,
and
supposeth
that
God
,
eternally
foreseeing
he
would
so
remain
unto
his
lives
end
,
hath
eternally
rejected
or
reprobated
him
.
For
example
;
a
Remonstrant
cometh
to
comfort
a
man
who
thinketh
himself
to
be
one
of
those
whose
Reprobation
God
hath
decreed
from
everlasting
upon
the
everlasting
foresight
of
his
finall
impenitencie
:
He
telleth
him
,
God
would
have
all
to
be
saved
;
Christ
died
for
all
,
&c.
What
can
the
Remonstrant
Minister
conclude
hereupon
?
Therefore
no
man
was
reprobated
from
everlasting
upon
the
foresight
of
his
impenitencie
:
Therefore
not
you
.
This
were
to
crosse
his
own
principles
.
As
for
an
orthodox
Minister
,
he
will
never
go
about
to
prove
unto
the
tempted
person
that
there
is
no
such
thing
in
the
world
as
some
men
absolutely
elected
and
others
absolutely
not-elected
:
but
he
will
shew
unto
him
,
First
,
That
absolute
Election
and
absolute
Non-election
or
negative
Reprobation
are
not
(
as
he
fearfully
and
fondly
imagineth
)
decrees
of
absolutely
saving
any
man
whether
he
repent
or
no
,
or
of
absolutely
damning
any
man
whether
he
repent
or
no.
Secondly
,
That
it
is
a
foolish
and
devilish
kind
of
divination
for
any
man
to
put
and
place
himself
in
the
number
of
the
Elect
or
Non-elect
upon
the
mere
uncertain
fansie
of
his
own
mind
,
or
upon
the
malitious
suggestion
of
the
Tempter
.
And
therefore
if
he
would
be
out
of
perplexitie
,
he
must
no
longer
conceive
himself
certain
of
that
whereof
his
own
reason
awakened
will
shew
him
he
cannot
possibly
be
certain
.
His
tongue
must
not
say
that
wherein
his
own
knowledge
giveth
him
the
lie
.
Lastly
,
when
he
is
brought
to
confesse
,
that
he
neither
is
nor
can
be
certain
what
God
in
his
eternall
counsel
decreed
of
him
before
the
world
was
made
,
he
is
to
be
instructed
to
drive
away
the
fear
of
his
Non-election
,
and
to
gain
some
comfortable
assurance
of
his
Election
,
by
labouring
to
do
those
things
which
become
the
Elect
children
of
God
,
and
to
avoid
those
things
which
are
proper
to
the
children
of
the
devil
.
This
was
the
old
and
onely
way
which
the
Apostles
knew
to
gain
a
comfortable
perswasion
of
a
mans
Election
,
and
consequently
to
drive
away
the
fear
or
suspition
of
being
a
Reprobate
.
If
the
Remonstrants
have
a
new
way
of
doing
this
,
I
dare
confidently
affirm
it
cannot
be
a
good
way
.
For
his
objections
against
us
,
of
Gods
two
opposite
wills
,
the
one
secret
,
the
other
revealed
;
of
some
mens
impossible
salvation
and
inevitable
damnation
:
they
are
his
own
erroneous
collections
.
We
have
already
shewed
that
there
are
no
such
opposite
wills
in
God
:
and
that
for
possibilitie
of
atteining
salvation
and
avoiding
damnation
,
every
man
hath
as
much
according
to
our
doctrine
as
theirs
.
But
because
this
Authour
never
leaveth
inculcating
absolute
Reprobation
to
be
a
doctrine
that
taketh
away
all
grounds
of
comfort
,
I
must
tell
him
again
and
again
,
that
if
he
admit
eternall
decrees
in
God
,
of
giving
repentance
and
perseverance
unto
Peter
,
and
of
not-giving
it
unto
Judas
,
of
giving
eternall
life
unto
Peter
,
and
of
not-giving
it
unto
Judas
,
let
him
suppose
or
imagine
what
act
of
Divine
prescience
he
pleaseth
to
be
precedent
unto
the
forenamed
decrees
,
Judas
was
as
absolutely
under
the
decree
of
Reprobation
,
and
so
as
absolute
a
Reprobate
,
in
his
doctrine
as
ours
.
For
the
eternall
will
of
God
is
altogether
absolute
,
which
decreeth
a
future
event
,
consideratis
conditionibus
adjungendis
ut
jam
de
facto
adjunctis
:
But
thus
did
God
(
by
the
confession
of
the
Remonstrants
)
decree
the
Reprobation
and
Damnation
of
Judas
from
all
eternitie
:
The
decree
therefore
of
his
Reprobation
was
absolute
.
Whereas
therefore
this
Authour
presumeth
that
he
is
able
to
convince
the
understanding
of
a
tempted
man
that
he
is
no
Reprobate
;
if
he
mean
he
can
convince
him
that
he
shall
not
be
damned
if
he
repent
and
believe
,
we
can
do
the
same
:
But
if
he
mean
(
as
he
must
do
,
if
he
will
free
the
tempted
person
from
his
perplexitie
after
his
way
)
that
he
is
able
to
convince
him
that
he
is
none
of
those
in
whom
God
eternally
foresaw
finall
impenitencie
,
that
he
is
none
of
those
whom
God
upon
this
foresight
eternally
reprobated
;
I
dare
say
,
he
is
able
to
do
that
which
neither
S.
Paul
nor
S.
Peter
were
able
to
do
:
And
therefore
we
are
not
ashamed
to
professe
,
that
we
cannot
attein
to
this
skill
.
And
I
think
that
if
any
tempted
man
should
put
a
Remonstrant
to
his
oath
or
protestation
whether
he
indeed
can
assure
him
that
he
is
no
Reprobate
,
according
to
his
own
doctrine
of
eternall
Reprobation
,
he
would
not
dare
to
take
such
an
oath
.
He
might
safely
swear
unto
him
,
that
he
neither
is
nor
shall
be
thrown
from
the
face
of
God
into
hell
,
if
he
repent
:
but
he
cannot
safely
swear
unto
him
,
that
he
shall
repent
,
or
that
God
upon
the
foresight
of
his
stubbornnesse
did
not
from
all
eternity
absolutely
appoint
him
unto
damnation
.
And
were
it
possible
for
a
Remonstrant
Minister
to
perswade
such
a
desperate
wretch
of
his
future
repentanc
and
faith
,
yet
this
is
not
demonstrative
to
convince
him
that
he
is
no
Reprobate
.
For
he
might
reply
,
You
have
taught
me
that
a
man
may
totally
and
finally
fall
away
from
faith
,
that
he
may
lose
regeneration
,
sanctification
,
adoption
:
I
am
one
of
those
in
whom
God
hath
eternally
foreseen
this
my
finall
falling
away
:
And
therefore
though
I
now
felt
repentance
and
faith
stirring
in
my
heart
(
which
I
do
not
)
yet
I
know
in
the
end
I
should
relapse
;
and
therefore
you
neither
do
nor
can
assure
me
that
I
am
no
Reprobate
.
We
willingly
grant
,
that
we
cannot
,
to
the
silencing
of
all
replies
,
from
the
outward
seeming
acts
of
faith
and
repentance
prove
a
man
to
be
a
true
believer
,
to
be
a
person
elected
,
to
be
no
Reprobate
:
But
we
can
do
as
much
upon
the
grounds
of
our
doctrine
as
any
Remonstrant
can
upon
his
,
and
somewhat
more
:
because
in
his
doctrine
men
justified
,
sanctified
,
adopted
may
become
Reprobates
,
and
so
be
damned
in
the
end
.
What
Piscator
saith
is
thus
farre
forth
true
,
That
no
comfort
from
assurance
of
Election
,
or
from
assurance
of
not-being
under
the
decree
of
Reprobation
,
can
possibly
be
instilled
into
the
soul
of
any
man
elected
or
not-elected
,
so
long
as
he
continueth
faithlesse
and
impenitent
.
And
for
this
Authour
,
if
he
can
perswade
but
one
of
his
hundred
reprobates
,
whilest
he
lieth
in
impenitencie
,
that
he
is
no
reprobate
,
he
hath
but
brought
him
into
a
fools
paradise
,
and
comforted
him
with
a
lie
,
or
at
least
with
that
whereof
the
truth
is
to
him
who
avoucheth
it
altogether
unknown
and
uncertain
:
Which
boldnesse
becometh
not
the
true
Ministers
of
the
Gospel
of
Christ
.
To
shut
up
all
;
It
is
a
grosse
errour
in
this
Authour
,
to
suppose
that
the
Gospel
teacheth
a
Minister
how
to
comfort
a
desperate
impenitent
sinner
,
by
assuring
him
that
he
is
of
the
number
of
the
Elect
,
or
that
he
is
not
within
the
number
of
the
Reprobate
,
or
that
Gods
eternall
decrees
of
Election
and
Reprobation
are
yet
unmade
or
unsettled
.
And
it
is
a
strange
fansie
which
this
Authour
hath
conceived
,
that
the
Remonstrants
doctrine
can
give
such
a
distempered
and
impenitent
sinner
proofs
more
then
probable
that
he
is
no
reprobate
.
Nay
he
further
implieth
,
that
his
doctrine
can
give
such
a
person
more
comfort
then
this
FIERIPOTEST
Peradventure
I
am
elected
.
Belike
it
can
assure
him
,
Without
all
Peradventure
,
thou
art
an
elected
person
.
●hose
who
can
do
this
,
are
able
to
set
up
ladder
,
climb
into
heaven
,
pry
into
the
●ook
of
life
,
and
bring
men
news
that
they
●re
certainly
appointed
to
be
made
parta●ers
both
of
grace
and
glory
.
A
religious
Christian
will
never
be
thus
comforted
by
●uch
bold
and
blind
assurers
.
If
at
any
time
●e
happen
to
be
perplexed
,
he
will
wait
for
●omfort
from
the
Spirit
of
comfort
,
and
he
●ill
not
seek
it
in
uncertain
conjectures
or
●ivinations
of
his
own
or
other
mens
,
but
in
●he
reall
effects
of
the
same
Spirit
experimentally
found
and
felt
in
his
own
soul
.
Whilest
we
walk
in
the
Spirit
,
we
are
sure
●o
find
comfort
from
the
Spirit
:
Whilest
we
walk
in
the
flesh
,
it
is
not
an
earthly
Mini●er
that
can
comfort
us
.
Labour
to
eschew
●vil
and
do
good
,
the
fear
of
Reprobation
will
vanish
,
and
the
sweet
comfort
of
Election
will
replenish
thine
heart
.
READER
,
The
authour
thought
good
to
close
up
these
his
Animadversions
with
a
Conclusion
touching
the
manifold
abuse
and
use
of
the
doctrine
of
Predestinatio●
and
Reprobation
.
IT
now
remaineth
that
for
a
close
of
all
we
speak
something
concerning
the
abuse
of
the
doctrine
of
Election
and
Reprobation
,
and
of
the
right
use
of
the
same
.
Let
us
begin
with
the
preachers
and
themselves
,
then
proceed
unto
the
hearers
.
First
,
those
Ministers
do
very
ill
and
indiscreetly
who
deliver
this
most
true
doctrine
preposterously
and
not
in
its
due
place
.
Thus
we
conceive
them
to
do
who
at
the
first
step
do
bring
carnall
men
to
the
contemplation
of
this
great
depth
of
Election
and
Reprobation
,
who
ought
in
the
first
place
to
be
called
to
faith
in
Christ
and
to
serious
repentance
:
which
is
all
one
as
if
a
man
should
purposely
give
to
a
sick
and
weak
person
strong
and
solid
meat
which
his
stomach
is
not
able
to
bear
,
contrary
to
that
of
the
Apostle
,
Strong
meat
belongeth
to
them
that
are
of
full
age
,
Heb.
5.14
.
even
those
who
by
reason
of
use
have
their
senses
exercised
to
discern
both
good
and
evil
.
We
ought
therefore
to
imitate
the
practice
of
Christ
and
of
the
Apostles
,
and
to
preach
the
Gospel
in
the
same
order
which
our
Master
and
those
most
skilfull
builders
did
follow
.
But
in
what
manner
did
our
Saviour
Christ
instruct
men
to
life
eternall
?
We
have
a
notable
example
John
3.16
.
where
in
the
first
place
he
teacheth
,
That
God
so
loved
the
world
that
he
gave
his
Sonne
for
the
redemption
of
mankind
.
Then
he
addeth
,
That
every
one
who
believeth
in
this
Redeemer
shall
obtein
life
everlasting
;
but
those
that
believe
not
shall
therefore
perish
because
they
believed
not
in
the
Sonne
of
God
.
Hitherto
we
have
not
one
word
concerning
the
mysterie
of
Election
and
Reprobation
.
But
afterwards
,
when
Christ
saw
some
by
the
preaching
of
the
Gospel
brought
to
repentance
,
faith
and
holinesse
of
life
,
lest
they
should
attribute
unto
themselves
these
effects
of
speciall
grace
and
mercie
,
he
openeth
unto
them
the
deep
mysterie
of
Election
,
and
telleth
them
how
all
those
graces
flowed
from
the
decree
of
Predestination
.
This
is
the
scope
of
these
places
,
[
](A81961-e64990-b)a
a
Matth.
13.11
.
It
is
given
to
you
to
know
the
mysteries
of
the
kingdome
of
heaven
,
but
to
them
it
is
not
given
.
[
](A81961-e65020-b)b
b
John
6.37
.
All
that
the
Father
giveth
me
shall
come
to
me
.
S.
Paul
treadeth
in
his
Masters
steps
,
and
observeth
the
same
method
of
teaching
.
For
being
about
to
preach
unto
the
Jews
the
Gospel
of
Christ
,
he
beginneth
not
at
the
point
of
Election
and
Reprobation
,
but
promiseth
in
generall
[
](A81961-e65050-b)c
c
Acts
13.38
.
forgivenesse
of
sinnes
to
all
believers
,
and
teacheth
that
all
unbelievers
do
by
their
own
default
[
](A81961-e65080-b)d
d
ver.
46.
put
from
the●
everlasting
life
offered
unto
them
.
But
afte●
that
divers
of
them
had
embraced
Christ
by
a
true
faith
,
then
at
length
the
Evangelis●
thought
fit
to
lay
down
the
cause
thereof
i●
these
words
,
[
](A81961-e65110-b)e
e
ver.
48.
As
many
as
were
ordained
t●
eternall
life
believed
.
If
therefore
we
would
not
go
to
work
preposterously
,
whensoeve●
we
have
to
do
with
such
who
for
the
greatest
part
it
is
likely
are
ignorant
and
carnal●
men
and
not
yet
endued
with
true
faith
and
holinesse
,
we
are
to
move
them
to
faith
in
Christ
and
newnesse
of
life
,
and
not
to
step
into
the
doctrine
of
Election
and
Reprobation
untill
we
deal
with
those
in
whom
we
manifestly
perceive
the
effects
of
Election
,
that
is
faith
and
the
fruits
thereof
.
S.
Augustine
to
this
purpose
saith
very
wisely
,
[
](A81961-e65140-b)f
f
De
Perfev
.
lib.
2.
c.
16.
Utile
est
ut
taceatur
aliquod
verum
propter
incapaces
.
It
is
good
that
some
truth
be
concealed
,
for
their
sakes
who
are
uncapable
thereof
.
Whence
that
of
the
Apostle
,
[
](A81961-e65170-b)g
g
1.
Cor.
3.1
.
I
could
not
spea●
unto
you
as
unto
spirituall
,
but
as
unto
carnall
.
Secondly
,
those
do
abuse
this
most
tru●
doctrine
,
who
when
they
explain
it
unto
th●
people
do
wander
into
such
questions
a●
through
their
too
much
subtiltie
do
exceed
the
vulgar
capacitie
,
and
are
more
fit
for
the
Schools
then
the
pulpit
;
yea
indeed
unfit
even
〈◊〉
the
Schools
to
be
meddled
withall
,
if
the
●mportunity
of
our
adversaries
and
the
ne●essity
of
mainteining
our
own
cause
did
not
●ometimes
drive
us
even
against
our
wills
to
●hese
nice
speculations
.
Such
are
the
discus●ons
which
are
made
by
Divines
about
the
●ignes
of
Priority
&
Posteriority
in
the
eter●all
decrees
of
God
,
with
great
labour
and
●ittle
profit
.
Some
affirm
that
the
first
decree
●n
the
Divine
understanding
and
will
was
of
●ending
the
Redeemer
;
&
then
another
,
of
sa●ing
the
Elect
by
this
Redeemer
.
Others
hold
the
contrary
way
.
Yea
,
so
boldly
curious
have
some
mortall
men
been
,
that
when
●hey
have
laid
down
the
order
of
the
Divine
decrees
as
a
thing
whereof
they
had
certain
knowledge
,
affirming
this
to
have
been
the
first
decree
of
the
Divine
will
,
that
the
second
,
another
the
third
,
and
so
on
,
at
length
they
stick
not
to
avouch
,
that
if
God
had
not
observed
this
very
order
which
they
approve
of
,
he
should
have
done
either
unwisely
or
unjustly
.
A
wise
Minister
should
wholly
abstein
from
handling
these
thorny
questions
:
however
the
businesse
never
ought
to
come
to
that
point
,
that
if
we
fail
in
these
our
speculations
,
any
reproch
should
be
fastened
upon
God
himself
.
The
Ministers
of
the
word
therefore
,
as
oft
as
occasion
is
offered
of
treating
of
Predestination
before
the
people
,
must
be
content
to
contein
themselves
within
those
bounds
which
the
holy
Scripture
hath
clearly
chalked
out
unto
us
.
Let
them
teach
,
how
God
elected
his
own
unto
life
eternall
before
the
foundations
of
the
world
were
laid
.
Let
them
teach
,
how
this
Election
flowed
not
from
the
foresight
of
mans
merits
,
but
from
the
free
will
and
gracious
pleasure
of
God
electing
.
Let
them
teach
,
that
whatsoever
saving
good
is
found
in
us
,
is
the
effect
of
this
free
and
gracious
mercy
.
Let
them
teach
,
that
the
assurance
of
our
Election
is
not
to
be
sought
in
Gods
secret
decrees
or
our
own
idle
imaginations
,
but
in
the
effects
and
operations
of
the
faithfull
and
sanctified
soul
.
These
and
other
such
doctrines
which
are
clear
,
sound
and
profitable
,
may
and
ought
be
preached
unto
Christians
.
But
those
which
are
either
too
knotty
or
else
altogether
fruitlesse
(
especially
when
they
are
not
clearly
grounded
and
revealed
in
the
word
of
God
)
ought
quite
to
be
excluded
out
of
vulgar
congregations
.
And
here
I
cannot
but
tax
the
folly
and
rashnesse
of
some
(
especially
young
)
Preachers
,
who
assoon
as
they
heare
any
new
controversie
concerning
Predestination
started
amongst
Divines
,
be
it
never
so
intricate
,
never
so
unfruitfull
,
yet
presently
they
acquaint
the
people
with
it
:
This
they
presse
,
this
they
daily
stand
upon
,
and
think
it
an
argument
of
great
learning
to
discusse
those
points
amongst
the
unlearned
,
which
their
auditours
do
not
at
all
understand
.
Against
these
may
we
take
up
that
of
the
sonne
of
Sirach
,
[
](A81961-e65220-b)h
h
Ecclus
19.12
.
A
fool
travelleth
with
a
word
as
a
woman
in
labour
of
a
child
:
as
an
arrow
that
sticketh
in
a
mans
thigh
,
so
is
a
word
in
a
fools
belly
.
This
abuse
therefore
is
chiefly
to
be
avoided
by
the
Ministers
of
the
word
;
who
as
they
may
deliver
the
simple
,
clear
and
fundamentall
doctrine
of
Predestination
with
profit
and
edification
to
the
people
of
God
rightly
trained
up
,
so
can
they
not
run
out
into
intricate
questions
,
and
curiously
discusse
both
sides
of
the
controversie
after
the
manner
of
the
Schools
,
but
by
this
their
superfluous
diligence
they
must
needs
train
up
their
people
rather
unto
curiosity
and
itch
of
contention
,
then
unto
faith
and
zeal
of
a
godly
life
.
Yea
,
what
Prudentius
said
of
wrangling
sophisters
may
well
be
applyed
unto
these
men
;
Fidem
minutis
dissecant
ambagibus
,
They
mince
the
faith
into
petty
circumstances
:
Or
rather
that
of
the
Apostle
,
[
](A81961-e65260-b)i
i
1.
Tim.
6.4
They
dote
(
or
,
are
sick
)
about
questions
or
strifes
of
words
,
whereof
come●h
envy
,
strife
,
&c.
Thirdly
,
as
we
do
worthily
blame
those
who
offend
by
doing
too
much
,
stretching
this
doctrine
of
Predestination
to
intricate
&
superfluous
questions
;
so
also
are
they
no
lesse
to
be
taxed
who
seem
to
offend
by
doing
too
little
,
while
they
propound
Predestination
&
Reprobation
to
the
people
in
the
effect
onely
or
the
event
,
that
is
,
the
infallible
salvation
of
the
Elect
,
and
the
infallible
damnation
of
the
Reprobate
;
in
the
mean
time
little
regarding
,
or
at
least
not
with
the
same
diligence
acquainting
the
people
with
the
means
whereby
the
Elect
are
brought
unto
salvation
,
and
the
means
whereby
the
Reprobates
do
rush
headlong
into
destruction
:
whereas
indeed
it
is
a
dangerous
matter
to
lay
open
before
the
eyes
of
the
vulgar
the
naked
and
bare
doctrines
of
Predestination
and
Reprobation
.
A
wise
Minister
therefore
will
never
teach
the
people
that
some
particular
persons
are
absolutely
predestinated
unto
life
,
but
withall
he
will
let
them
know
that
these
persons
are
none
other
but
such
as
by
faith
and
holinesse
do
walk
in
the
way
to
eternall
life
.
He
will
never
teach
that
some
particular
persons
were
passed-by
in
this
infallible
ordination
unto
life
everlasting
,
but
withall
he
will
also
shew
that
these
are
none
other
but
they
who
by
their
own
voluntary
impenitency
,
infidelity
and
impiety
did
most
deservedly
pull
upon
themselves
eternall
destruction
.
So
Paul
delivereth
this
doctrine
of
Predestination
,
Rom.
8.
where
having
made
mention
of
Predestination
,
he
presently
annexeth
thereunto
Vocation
,
Justification
,
Sanctification
,
without
which
we
ought
not
so
much
as
to
dream
of
our
Predestination
,
at
least
we
cannot
come
to
any
certain
evidence
thereof
.
So
likewise
Ephes.
1.
unto
the
doctrine
of
Predestination
he
joyneth
Sanctification
and
other
spirituall
gifts
,
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
manifest
tokens
,
of
the
predestinate
.
In
like
manner
the
point
of
Reprobation
is
so
to
be
unfolded
,
that
all
may
understand
,
that
although
by
his
speciall
mercy
God
do
not
free
the
Reprobates
from
death
,
yet
he
forceth
not
any
unto
sin
,
but
they
are
carried
headlong
unto
their
destruction
,
and
that
by
their
own
voluntary
motion
.
So
Paul
in
his
epistle
to
the
Philippians
,
when
he
speaketh
of
the
Reprobate
,
[
](A81961-e65330-b)k
k
Phil.
3.19
whose
end
is
destruction
,
he
addeth
,
whose
God
is
their
belly
,
whose
glory
is
in
their
shame
,
who
mind
earthly
things
.
So
Jude
in
his
epistle
speaking
of
some
[
](A81961-e65370-b)l
l
Jude
v
4.
who
were
ordained
to
condemnation
,
he
straight
addeth
,
that
they
were
wicked
men
who
turn
the
grace
of
God
into
lasciviousnesse
,
and
deny
the
onely
Lord
God
and
our
Lord
Jesus
Christ
.
It
is
not
therefore
the
duty
of
a
Minister
,
so
to
urge
absolute
Predestination
as
in
the
mean
time
to
forget
the
means
:
Because
although
Gods
decree
concerning
the
salvation
of
this
man
,
suppose
Peter
or
Paul
,
be
absolute
,
yet
the
salvation
of
Peter
and
of
Paul
in
regard
of
the
event
and
fulfilling
of
the
decree
doth
depend
upon
the
conditionate
use
of
the
means
.
Neither
on
the
other
side
is
the
Reprobation
of
any
particular
persons
so
to
be
pressed
,
as
though
they
were
infallibly
to
be
damned
whatsoever
they
do
:
Because
the
decree
of
Reprobating
some
doth
not
infringe
the
truth
and
stedfastnesse
of
the
Evangelicall
promises
made
unto
all
and
every
one
.
For
they
hold
true
when
they
are
in
generall
divulged
in
this
form
,
Whosoever
believeth
shall
be
saved
:
And
they
hold
true
also
when
they
are
applyed
in
speciall
to
any
particular
person
,
If
thou
believest
and
leadest
an
holy
life
,
thou
shalt
be
saved
.
To
be
short
,
the
saying
of
that
most
wise
and
learned
Father
is
very
necessary
to
be
observed
by
all
Ministers
of
the
word
,
who
sheweth
,
[
](A81961-e65430-b)m
m
August
.
De
bono
Persev
.
lib.
2.
c.
21.
That
we
may
speak
that
which
is
true
concerning
the
absolute
decree
of
the
Divine
will
to
save
and
reprobate
men
,
and
yet
not
in
that
due
manner
in
which
we
ought
to
speak
.
For
example
;
If
a
man
should
speak
to
his
auditours
to
this
purpose
,
Whether
ye
run
or
sleep
,
whether
ye
receive
the
word
into
your
hearts
or
reject
it
,
yet
in
the
conclusion
ye
shall
all
be
such
as
God
who
is
invincible
decreed
ye
should
be
,
as
God
who
is
infallible
foresaw
ye
would
be
,
this
is
indeed
a
most
true
doctrine
;
But
because
in
the
manner
of
propounding
it
seemeth
to
separate
the
end
from
the
means
,
and
to
invite
men
to
slothfulnesse
,
in
the
judgement
of
S.
Augustine
[
](A81961-e65470-b)n
n
Ibid.
cap.
22.
Nempe
hoc
verissimum
est
:
ità
sanè
,
sed
improbissimum
,
importunissimum
,
incongruentissimum
,
non
falso
eloquio
sed
non
salubriter
valetudini
humanae
infirmitatis
apposito
.
it
is
so
most
true
that
withall
it
is
most
wicked
,
unseasonable
,
inconvenient
;
not
that
the
saying
is
false
,
but
because
it
is
not
wholesomely
applied
to
humane
infirmity
.
[
](A81961-e65500-b)o
o
Dolosi
vel
imperiti
medici
est
etiam
utile
medicamentum
sic
alligare
ut
aut
non
prosit
aut
obsit
,
cap.
21.
Now
it
is
the
part
of
a
deceitfull
or
unskilfull
physician
so
to
applie
a
good
plaister
that
either
it
shall
do
no
good
or
do
hurt
.
And
hitherto
we
have
touched
upon
those
abuses
whereinto
Ministers
do
sometimes
run
when
they
go
about
to
preach
unto
the
people
the
doctrine
of
Predestination
and
Reprobation
.
We
comprised
them
all
(
as
ye
might
observe
)
under
three
heads
:
For
either
they
are
preposterous
,
and
deliver
it
to
such
as
are
yet
uncapable
thereof
;
or
else
they
stretch
their
discourse
beyond
that
fundamentall
and
simple
doctrine
delivered
by
the
Apostle
,
and
run
out
into
intricate
and
curious
speculations
farre
unfit
for
the
peoples
understanding
;
or
lastly
they
deliver
it
defectively
,
barely
and
abruptly
mentioning
the
infallible
end
and
absolute
event
predetermined
by
God
on
either
side
,
but
speaking
not
a
word
of
the
severall
means
,
conditions
or
wayes
whereby
those
severall
ends
are
atteined
.
But
the
decree
of
the
divers
ends
is
secret
,
and
concerneth
God
more
properly
then
men
;
but
the
precept
about
the
means
is
revealed
,
and
belongeth
to
men
rather
then
to
God
:
This
therefore
ought
chiefly
to
be
pressed
and
inculcated
by
the
Ministers
of
the
word
.
But
from
the
Preachers
let
us
proceed
unto
the
people
.
Now
men
are
wont
to
abuse
this
doctrine
of
Predestination
two
manner
of
wayes
;
either
unto
presumption
,
or
unto
despair
.
The
presumptuous
,
when
they
heare
Predestination
mentioned
,
as
though
they
could
ghesse
what
God
before
the
creation
of
the
world
determined
concerning
them
,
straight
without
any
premisses
at
all
they
conclude
themselves
to
be
of
the
number
of
the
predestinate
.
And
to
this
rash
conclusion
they
annex
this
profane
inference
,
Live
as
I
will
,
since
I
am
predestinate
I
shall
be
saved
.
Thus
from
rashly
presuming
what
they
please
they
proceed
to
live
licentiously
as
they
please
.
On
the
contrary
,
the
desperate
,
assoon
as
they
understand
how
some
were
elected
some
passed-by
by
God
before
the
foundations
of
the
world
were
laid
,
presently
conceiting
ill
of
their
own
case
they
reckon
themselves
among
the
reprobate
.
And
to
this
blind
conjecture
they
adde
this
wicked
conclusion
,
Since
I
am
none
of
the
Elect
,
wherefore
should
I
trouble
my self
by
hearing
Gods
word
,
receiving
the
Sacraments
,
mortifying
my
flesh
,
and
bringing
forth
the
fruits
of
new
life
?
for
do
I
what
I
can
I
shall
at
length
be
damned
.
Thus
these
by
despair
do
fall
into
the
same
slothfulnesse
and
neglect
of
their
salvation
whereinto
the
others
fell
by
presumption
.
Both
these
abuses
ought
most
sharply
to
be
reproved
,
and
withall
the
remedies
are
to
be
shewn
whereby
they
may
be
avoided
.
For
the
former
,
those
rash
presumers
are
to
be
admonished
,
that
although
in
thesi
,
in
the
generall
,
it
be
most
certain
that
God
from
all
eternitie
elected
some
rejected
others
,
yet
if
we
come
down
to
particular
persons
,
it
is
a
secret
kept
close
in
Gods
own
breast
,
which
be
those
persons
that
were
destinated
unto
life
,
which
be
those
who
are
not
comprehended
in
his
gratious
decree
.
It
is
therefore
a
very
diabolicall
temptation
which
moveth
men
to
dive
into
the
depth
of
Gods
eternall
decrees
,
and
from
thence
to
take
up
a
rash
perswasion
of
their
Predestination
.
For
the
decree
of
Predestination
as
it
concerneth
others
is
altogether
by
us
unsearchable
.
Whence
that
of
Prosper
,
[
](A81961-e65570-b)p
p
De
lib.
arb
.
Nè
impatienter
feramus
quòd
electionis
vasa
non
novimus
.
Let
it
not
much
trouble
us
that
we
are
ignorant
who
are
vessels
of
Election
.
As
it
concerneth
our selves
,
it
is
unsearchable
also
à
priori
,
in
its
causes
,
and
is
to
be
perceived
onely
by
its
effects
after
our
conversion
and
sanctification
.
Luther
most
excellently
saith
,
[
](A81961-e65610-b)q
q
In
Gen.
26.
De
Deo
quatenus
non
est
revelatus
,
nulla
est
fides
,
nulla
scientia
,
nulla
cognitio
.
Omitte
speculationem
de
Deo
abscondito
,
si
vis
effugere
blasphemiam
Dei.
Si
credis
in
Deum
revelatum
,
&
recipis
verbum
ejus
,
paulatim
etiam
absconditum
Deum
tibi
●evelabit
.
Altiora
te
nè
quaesieris
,
&
fortiora
te
nè
scrutatus
fueris
:
Audi
●ilium
incarnatum
,
&
sponte
se
offeret
tibi
praed●stinatio
tua
.
Of
God
so
farre
as
he
is
not
revealed
there
is
no
faith
,
no
science
,
no
knowledge
.
Leave
off
to
muse
of
God
where
he
concealeth
himself
,
if
thou
wouldest
avoid
being
guilty
of
blasphemy
.
If
thou
believest
in
God
revealed
and
receivest
his
word
,
he
will
also
by
little
and
little
reveal
unto
thee
God
concealed
.
Sore
not
after
things
above
thy
reach
,
and
search
not
for
what
is
above
thy
capacity
:
Hearken
to
the
Sonne
incarnate
,
and
thy
Predestination
will
quickly
manifest
it self
unto
thee
.
Thus
Luther
.
They
flatly
dote
therefore
who
,
as
if
they
were
of
Gods
privie
counsel
,
presume
that
they
can
be
assured
of
their
Predestination
before
they
have
any
knowledge
of
their
conversion
and
justification
.
The
onely
remedie
for
this
madnesse
is
,
that
as
they
have
been
taught
out
of
the
word
of
God
that
some
were
elected
,
some
passed-by
,
from
all
eternity
,
so
they
should
learn
out
of
the
same
word
,
that
no
man
either
can
or
ought
absolutely
conclude
himself
to
be
in
the
number
of
the
elect
before
he
find
himself
to
be
in
the
number
of
those
who
are
converted
and
do
truly
believe
.
Thus
S.
Paul
,
[
](A81961-e65640-b)r
r
2.
Tim.
2.19
.
The
Lord
knoweth
them
that
are
his
.
And
,
Let
every
one
that
nameth
the
name
of
Christ
depart
from
iniquitie
.
As
if
he
had
said
,
God
himself
knoweth
who
are
elected
by
looking
into
the
secret
decree
of
his
own
will
:
but
thou
,
O
man
,
whosoever
thou
art
,
dost
not
know
that
thou
art
elected
but
by
departing
from
thy
course
of
iniquitie
.
So
saith
Peter
,
[
](A81961-e65670-b)s
s
2.
Pet.
1.10
.
Give
diligence
to
make
your
calling
and
election
sure
.
For
though
it
be
most
sure
and
firm
in
the
purpose
of
God
electing
,
yet
there
can
be
no
certaintie
of
the
Election
of
any
particular
man
,
but
onely
of
him
that
doth
well
.
Lastly
,
Ephes.
1.
(
where
the
doctrine
of
Predestination
is
professedly
handled
)
the
Apostle
teacheth
both
these
points
,
viz.
That
God
[
](A81961-e65710-b)t
t
Ephes.
1.4
.
chose
his
before
the
foundation
of
the
world
;
and
,
That
we
have
not
the
assurance
of
this
Election
sealed
in
our
hearts
till
after
that
we
have
received
the
Gospel
into
our
hearts
and
believed
in
Christ
.
If
thou
obeyest
Gods
call
,
v.
13.
thou
mayest
rightly
conclude
that
thou
wast
from
all
eternitie
predestinated
:
If
thou
persevere
in
thy
unbelief
and
impietie
,
dream
thou
mayest
or
surmise
that
thou
art
predestinated
,
know
or
believe
thou
canst
not
.
Away
therefore
with
all
rash
presumption
of
Predestination
,
which
is
never
begotten
by
the
right
unfolding
of
this
doctrine
,
but
by
the
foolish
imagination
of
carnall
men
or
the
pernitious
suggestions
of
the
devil
.
Now
let
us
weigh
the
inference
which
such
presumptuous
men
do
use
to
make
:
Live
as
I
will
,
say
they
,
since
I
am
predestinated
I
shall
be
saved
.
I
will
not
further
stand
to
examine
the
rashnesse
of
this
presumption
,
having
spoken
sufficiently
thereof
already
.
Let
it
be
granted
that
such
an
one
is
indeed
predestinated
,
yet
nothing
can
be
more
wicked
,
nothing
more
foolish
,
nothing
more
false
then
this
conclusion
.
First
,
it
is
a
certain
token
of
a
wicked
wretch
,
not
of
an
elected
person
,
to
take
occasion
of
sinning
from
that
which
should
have
encouraged
him
to
holinesse
of
life
.
He
who
saith
in
his
heart
,
I
am
predestinated
,
what
saith
he
else
but
this
,
God
out
of
his
mere
good
pleasure
hath
ordained
me
to
eternall
life
?
but
he
who
hence
doth
gather
,
Therefore
I
may
live
as
I
list
,
what
saith
he
but
this
,
Therefore
I
may
of
set
purpose
run
headlong
towards
hell
?
But
how
can
he
who
is
not
more
wicked
then
Wickednesse
it self
reason
thus
,
Because
I
believe
that
God
was
thus
specially
gratious
towards
me
,
therefore
I
will
shew
my self
exceedingly
unthankfull
towards
him
:
Because
God
hath
decreed
to
bring
me
to
the
kingdome
of
heaven
,
therefore
I
will
trie
if
I
can
maugre
his
decree
cast
my self
into
the
pit
of
hell
.
?
Profane
and
godlesse
men
,
who
turn
the
grace
of
God
into
wantonnesse
,
may
sometimes
perhaps
out
of
a
conceited
opinion
of
their
Predestination
fall
into
this
desperate
madnesse
:
But
for
a
truly
regenerate
and
faithfull
man
,
whose
heart
is
assured
by
the
holy
Ghost
that
he
is
the
sonne
of
God
and
ordained
from
all
eternitie
to
the
participation
of
the
kingdome
of
heaven
,
it
is
as
impossible
that
he
from
the
sense
and
perswasion
of
his
Predestination
should
draw
this
wicked
conclusion
,
as
for
wood
to
be
cold
in
the
middle
of
the
fire
,
or
the
aire
to
be
dark
when
the
sun-beams
are
diffused
through
it
.
[
](A81961-e65900-b)u
u
1.
John
3.3
.
Every
man
that
hath
this
hope
in
him
purifieth
himself
,
saith
the
Apostle
.
Therefore
they
that
defile
themselves
with
all
manner
of
lusts
,
come
farre
short
of
a
true
perswasion
of
their
being
elected
.
Secondly
,
nothing
is
more
foolish
then
the
foresaid
inference
.
For
as
it
is
an
argument
of
wisdome
to
choose
and
use
fit
and
proper
means
for
the
obteining
of
the
appointed
end
;
so
it
is
the
height
of
folly
,
from
the
appointment
of
the
end
to
inferre
a
refusing
or
neglect
of
the
means
.
We
will
explain
this
by
some
speciall
examples
.
God
had
decreed
from
eternitie
,
and
moreover
revealed
unto
Abraham
,
that
in
his
seed
all
nations
should
be
blessed
.
Now
suppose
that
Abraham
presuming
upon
this
decree
had
resolved
wholly
to
abstein
from
the
company
of
Sarai
his
wife
,
and
had
thus
reasoned
with
himself
,
Whatsoever
I
do
or
not
do
,
God
will
take
care
for
the
accomplishment
of
his
own
decree
;
it
would
be
hard
to
say
whether
such
reasoning
were
more
guiltie
of
folly
or
of
wickednesse
.
In
like
manner
,
if
Ezekiah
,
after
notice
of
Gods
decree
to
prolong
his
life
fifteen
years
,
should
thereupon
have
determined
with
himself
from
thence
forward
neither
to
eat
nor
drink
nor
do
any
thing
else
that
is
ordained
for
the
preservation
of
mans
life
,
who
could
excuse
him
from
extreme
madnesse
?
Accordingly
,
should
we
grant
that
such
a
particular
man
were
elected
by
God
unto
life
eternall
;
should
we
further
grant
the
same
man
to
have
certain
knowledge
of
his
Election
,
not
by
faith
onely
and
the
secret
testimonie
of
the
Spirit
,
but
by
the
voice
of
God
himself
clearly
sounding
from
heaven
;
yet
after
such
an
extraordinary
revelation
of
his
Election
to
neglect
the
means
leading
to
salvation
,
and
supinely
to
expect
by
power
of
the
Divine
decree
to
be
drawn
to
the
use
of
them
whether
he
will
or
no
,
would
be
a
manifest
argument
not
of
an
elected
but
of
a
brainlesse
person
.
Thirdly
,
nothing
is
more
false
then
this
manner
of
reasoning
,
I
am
predestinated
;
Therefore
whether
I
believe
or
not
believe
,
whether
I
live
well
or
ill
,
I
shall
be
saved
.
For
although
the
Predestination
of
a
man
being
granted
,
his
salvation
must
necessarily
follow
,
yet
it
followeth
not
upon
every
condition
.
For
example
;
That
Paul
was
elected
to
salvation
from
all
eternity
,
is
most
true
:
yet
if
any
should
argue
thus
,
Therefore
whether
he
had
been
converted
unto
Christ
or
had
persevered
in
his
blasphemy
against
him
,
he
had
been
saved
,
he
would
inferre
a
most
false
conclusion
.
For
if
these
reasonings
were
true
,
the
preaching
of
the
Gospel
would
be
in
vain
,
the
administration
of
the
Sacraments
superfluous
,
our
conversion
,
justification
,
sanctification
idle
and
frivolous
:
for
Predestination
alone
would
carry
a
man
to
heaven
whether
he
would
or
no.
But
such
dreams
as
these
are
to
be
avoided
:
For
the
decree
of
Predestination
about
the
end
to
be
obteined
doth
not
exclude
but
include
the
means
and
ordinary
way
whereby
men
tend
to
that
end
.
This
conditionall
proposition
therefore
,
Although
Paul
continue
in
unbelief
,
he
shall
be
saved
,
is
so
farre
from
following
upon
the
doctrine
of
Predestination
,
that
the
contradictory
thereof
may
thence
be
deduced
,
namely
,
If
Paul
believe
not
,
it
is
impossible
he
should
be
saved
.
The
reason
is
manifest
:
Because
the
same
God
who
decreed
to
save
Paul
,
decreed
to
save
him
by
faith
,
not
by
impenitence
and
unbelief
.
This
may
very
well
be
illustrated
by
that
purpose
of
God
to
save
all
those
from
shipwrack
who
sailed
together
with
S.
Paul
towards
Rome
:
For
though
God
had
infallibly
decreed
to
deliver
all
these
men
,
and
by
an
[
](A81961-e66020-b)x
x
Acts
27.24
.
angel
had
revealed
this
his
decree
unto
Paul
,
yet
the
Apostle
cryeth
out
,
[
](A81961-e66040-b)y
y
v.
31.
Except
the
mariners
abide
in
the
ship
,
they
cannot
be
saved
.
The
same
say
we
concerning
the
Predestination
of
any
particular
persons
unto
life
eternall
:
Although
it
be
infallibly
decreed
by
God
,
although
it
be
clearly
evidenced
to
the
persons
themselves
,
yet
can
they
not
bee
saved
except
they
abide
in
faith
and
godlinesse
.
The
doctrine
of
Predestination
therefore
permitteth
not
any
man
to
perswade
himself
that
his
salvation
is
certain
before
he
find
that
he
is
truly
converted
,
truly
faithfull
,
truly
sanctified
.
Much
lesse
doth
it
permit
men
to
presume
,
that
following
their
lusts
and
living
wickedly
,
they
may
neverthelesse
attein
the
kingdome
of
heaven
.
And
thus
much
concerning
the
former
abuse
.
Now
let
us
come
to
them
who
from
the
doctrine
of
Predestination
take
occasion
to
despair
,
and
conclude
from
thence
,
that
although
they
believe
in
Christ
,
and
lead
their
lives
never
so
holily
,
notwithstanding
by
reason
of
the
infallibility
of
the
Divine
decree
they
shall
at
length
be
damned
.
First
let
us
consider
how
ill
these
mens
perswasion
of
their
Reprobation
is
grounded
:
Secondly
,
what
an
ill
consequence
this
is
,
That
though
they
believe
and
follow
good
works
yet
their
damnation
is
certain
.
For
the
first
,
I
would
fain
know
what
argument
of
despair
any
Christian
can
draw
from
this
doctrine
,
That
God
before
the
foundations
of
the
world
were
laid
did
passe
those
decrees
of
Predestination
and
Reprobation
in
the
secret
counsel
of
his
own
will
.
For
first
even
reason
it self
forbiddeth
us
in
matters
whereof
we
are
altogether
ignorant
to
determine
any
thing
on
either
side
:
Now
what
God
did
before
the
creation
of
the
world
is
a
point
so
deep
and
unsearchable
,
that
to
go
about
by
conjecture
to
dive
into
it
is
even
as
if
man
a
poore
earthworm
should
attempt
to
scale
heaven
with
a
ladder
.
Here
we
may
well
take
up
that
Exod.
19.12
.
Take
heed
to
your selves
that
ye
go
not
up
into
the
mount
or
touch
the
border
of
it
:
whosoever
toucheth
the
mount
,
shall
be
surely
put
to
death
.
Hilary
saith
very
well
,
[
](A81961-e66090-b)z
z
De
Trin.
lib.
10.
Ratio
coelestis
in
tantum
intelligenda
est
in
quantum
se
permittit
intelligi
.
We
are
to
pry
no
further
into
the
Divine
reason
then
it
hath
pleased
to
reveal
it self
to
our
understanding
.
Now
this
it
giveth
us
to
understand
,
that
some
were
elected
,
some
reprobated
:
but
who
are
elected
who
reprobated
,
it
suffereth
us
not
to
know
.
But
further
,
though
any
man
were
so
rash
and
heady
as
that
he
could
not
moderate
himself
but
must
needs
peep
beyond
the
written
word
into
these
eternall
and
hidden
actions
of
God
,
yet
from
these
his
most
uncertain
conjectures
to
prescribe
himself
a
rule
what
to
do
or
not
do
,
were
madnesse
void
of
all
reason
.
For
let
us
put
case
,
that
a
battel
were
to
be
waged
between
two
armies
,
and
God
by
some
Prophet
had
revealed
that
the
farre
greater
part
of
the
souldiers
should
perish
in
the
fight
,
and
the
lesser
part
should
escape
,
withou●
mentioning
what
particular
persons
he
will
by
his
speciall
favour
preserve
from
death
or
suffer
to
be
slain
,
I
demand
now
,
if
any
man
by
occasion
of
the
Divine
will
thus
farre
revealed
would
needs
before
the
combat
reckon
himself
in
particular
to
be
one
of
the
number
of
those
who
must
certainly
perish
,
and
hereupon
out
of
a
desperate
humour
throw
down
his
weapons
,
run
upon
the
enemies
swords
,
and
voluntarily
offer
himself
to
be
slain
;
I
demand
,
I
say
,
whether
this
wretch
should
rather
be
thought
to
be
driven
into
this
despair
by
the
Divine
revelation
or
by
his
own
madnesse
.
Without
doubt
he
may
blame
himself
for
taking
occasion
(
where
no
just
one
was
given
)
from
the
foresaid
revelation
.
The
very
same
we
may
think
of
those
who
from
the
doctrine
of
Predestination
and
Reprobation
set
forth
in
generall
do
take
occasion
to
thrust
themselves
into
the
number
of
those
that
are
reprobated
and
shall
certainly
perish
,
and
thereupon
to
neglect
their
spirituall
armour
,
to
offer
their
throat
to
the
devil
,
and
wilfully
to
plunge
themselves
into
the
pit
of
hell
.
[
](A81961-e66120-b)a
a
De
nullius
hominis
salute
desperandum
quem
Dei
patientia
sinit
vivere
;
de
suiipsius
minimè
omnium
.
Tanquam
caput
igitur
omnis
noxiae
tentationis
repellatur
ab
animo
Christiani
haec
mortifera
conclusio
,
Sum
ex
reprobatis
.
A
man
ought
not
to
despair
,
saith
S.
Augustine
in
a
certain
place
,
of
the
salvation
of
any
one
whom
the
patience
of
God
doth
suffer
to
live
;
least
of
all
of
his
own
.
This
deadly
conclusion
therefore
,
I
AM
ONE
OF
THE
REPROBATES
,
●ught
to
be
repelled
by
every
Christian
as
the
most
dangerous
temptation
of
all
other
.
Last●y
,
although
(
as
we
touched
formerly
)
before
true
conversion
and
sanctification
no
man
can
obtein
either
any
certaintie
of
his
Election
or
any
true
feeling
and
lively
comfort
,
yet
the
doctrine
of
eternall
Election
doth
not
afford
to
a
Christian
any
probable
conjecture
whence
he
may
gather
that
himself
in
particular
is
one
of
the
non-elect
:
yea
rather
any
one
that
liveth
within
the
pale
of
the
Church
,
although
yet
unconverted
,
may
learn
so
much
from
thence
as
may
and
ought
move
him
rather
to
conceive
himself
to
be
one
of
those
whom
God
from
all
eternitie
elected
to
everlasting
life
.
It
is
a
commonly
received
rule
amongst
Divines
,
De
quolibet
homine
praesumendum
est
bonum
donec
constet
contrarium
,
We
ought
to
hope
well
of
every
one
untill
we
know
the
contrary
.
If
we
ought
not
out
of
conjecture
to
conclude
any
thing
amisse
of
others
,
then
ought
we
not
of
our selves
.
But
let
us
see
now
how
many
reasons
there
be
which
may
keep
a
Christian
from
thus
despairing
.
If
thou
art
a
Christian
,
thou
hast
God
by
the
Gospel
calling
thee
;
thou
hast
the
Sonne
of
God
in
the
Gospel
offered
unto
thee
,
and
together
with
him
remission
of
sinnes
and
life
eternall
;
thou
hast
the
Spirit
of
God
standing
and
knocking
at
the
doore
of
thy
heart
;
thou
hast
many
other
things
,
which
though
they
be
not
sufficient
to
demonstrate
infallibly
to
a
man
that
he
is
elected
while
yet
he
believeth
not
and
remaineth
unsanctified
,
yet
they
ought
abundantly
to
demonstrate
thus
much
to
any
man
,
that
he
neither
can
nor
ought
have
any
preconceit
that
he
is
reprobated
.
But
they
object
,
God
indeed
doth
offer
the
outward
means
unto
me
;
but
since
I
am
none
of
his
elect
,
he
will
never
impart
unto
me
the
pretious
gift
of
faith
.
How
knowest
thou
that
?
Ask
thou
faith
of
God
,
and
use
diligently
the
means
ordained
for
the
begetting
of
faith
,
and
thou
maist
be
confident
that
thou
art
neither
shut
out
of
Gods
Predestination
nor
shalt
finally
be
kept
destitute
of
the
gift
of
faith
.
But
if
any
do
so
stiffly
perswade
himself
that
he
is
a
reprobate
as
withall
to
cast
off
all
care
of
his
salvation
,
he
hath
enterteined
this
perswasion
into
his
breast
without
all
reason
,
and
he
neglecteth
the
means
against
all
religion
.
But
this
doctrine
of
Predestination
and
Reprobation
is
no
more
to
be
concealed
or
relinquished
because
such
as
these
do
thus
waiwardly
abuse
it
,
then
the
doctrine
of
the
Trinitie
is
because
the
Jews
and
Mahometanes
deride
and
reject
it
.
Having
therefore
confuted
this
rash
and
impious
perswasion
,
let
us
examine
a
little
the
conclusion
which
they
infer
from
it
,
viz.
That
although
they
do
believe
the
Gospel
,
and
live
never
so
holily
,
yet
for
all
that
they
shall
be
damned
,
by
reason
of
the
infallible
decree
of
the
Divine
will
.
I
answer
,
There
was
never
in
the
Divine
will
any
such
decree
as
these
men
imagine
,
of
damning
any
man
though
he
should
believe
and
live
righteously
.
Yea
,
God
hath
established
and
published
unto
all
men
a
quite
contrary
decree
,
That
[
](A81961-e66190-b)b
b
John
.
3.16
.
whosoever
believeth
in
his
Sonne
shall
not
perish
but
have
everlasting
life
.
And
,
That
[
](A81961-e66220-b)c
c
Rom.
8.1
.
there
is
no
condemnation
to
them
which
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
but
after
the
spirit
.
The
doctrine
therefore
of
Gods
secret
decree
of
Predestination
and
Reprobation
can
afford
no
comfort
to
any
man
before
he
knoweth
that
he
is
in
Christ
and
is
become
a
new
creature
:
neither
can
it
drive
any
man
to
despair
who
believeth
the
Gospel
and
is
carefull
to
lead
a
godly
life
;
because
such
a
care
is
a
consequent
fruit
of
Election
.
Whence
S.
Augustine
,
[
](A81961-e66250-b)d
d
De
bono
persever
.
c.
23.
De
ipso
cursu
vestro
bono
rectóque
condiscite
vos
ad
praedestina●ionem
Divine
gratiae
pertinere
.
From
your
godly
and
upright
course
of
life
ye
may
conclude
that
ye
do
belong
to
Gods
gratious
Election
.
The
summe
of
what
we
have
said
is
this
;
That
the
doctrine
of
eternall
Predestination
and
Reprobation
is
true
,
and
quoad
the
sin
,
in
the
generall
,
clearly
delivered
in
the
Scriptures
:
yet
as
it
hath
respect
unto
particular
persons
elected
or
reprobated
,
it
is
a
most
unsearchable
mystery
;
which
to
go
about
by
curious
search
or
mere
conjectures
to
pry
into
,
is
both
extremely
foolish
and
wicked
.
We
must
alwayes
therefore
have
recourse
to
the
word
revealed
,
the
which
when
we
believe
and
obey
,
we
do
safely
draw
out
from
thence
this
comfortable
conclusion
à
posteriori
,
from
the
effects
,
That
we
are
Gods
chosen
children
:
But
as
long
as
we
abide
in
infidelity
and
unconverted
,
it
is
folly
to
presume
we
are
elected
,
madnesse
to
conclude
we
are
reprobated
,
whereas
the
will
of
God
hath
as
yet
by
no
externall
effect
evidently
manifested
it self
unto
us
on
either
side
.
Hitherto
of
the
abuses
of
this
doctrine
:
Now
let
us
proceed
to
shew
the
uses
thereof
.
Here
in
the
first
place
I
premise
this
,
That
they
are
in
no
wise
to
be
hearkned
unto
who
conceive
that
this
doctrine
of
Election
and
Reprobation
ought
therefore
to
be
quite
buried
in
silence
,
because
profane
and
wayward
men
do
abuse
it
either
to
presumption
and
licentiousnesse
or
to
despair
and
rechlesnesse
.
If
the
former
cautions
be
observed
,
That
we
neither
deliver
it
unseasonably
to
those
that
are
uncapable
,
nor
immoderately
stretch
it
to
curious
speculations
,
nor
propound
it
to
the
people
by
halves
and
defectively
,
then
it
is
clear
and
evident
that
this
doctrine
ought
to
be
preached
.
First
,
because
Christ
and
his
Apostles
taught
it
publickly
,
notwithstanding
the
wickednesse
of
carnall
men
:
And
it
is
farre
safer
from
their
example
to
learn
what
is
profitable
to
be
taught
and
what
not
,
then
from
humane
reasonings
.
Secondly
,
because
Election
is
a
singular
benefit
of
God
,
and
the
foundation
of
all
other
gifts
which
tend
to
salvation
:
And
it
is
the
part
of
unthankfull
men
to
desire
to
conceal
such
an
especiall
favour
because
wicked
and
ungodly
men
are
troubled
to
heare
of
it
.
Lastly
,
because
this
very
doctrine
doth
exceedingly
encourage
the
faithfull
and
godly
to
proceed
in
their
course
of
faith
and
godlinesse
,
of
whom
more
regard
ought
to
be
had
then
of
profane
wretches
who
are
wont
to
pervert
all
things
to
their
own
destruction
.
For
we
ought
not
so
much
to
fear
lest
those
who
have
no
mind
to
embrace
the
truth
should
be
offended
at
our
doctrine
,
as
lest
while
we
conceal
the
truth
of
this
mystery
such
as
both
are
able
and
willing
profitably
to
lay
hold
on
it
,
should
in
the
mean
time
be
surprized
with
errour
.
But
now
let
us
addresse
our selves
to
unfold
the
uses
of
this
doctrine
.
In
the
first
place
it
serveth
to
illustrate
many
of
Gods
Attributes
,
and
exceedingly
manifesteth
those
Divine
properties
which
every
Christian
ought
rightly
to
know
and
acknowledge
,
and
which
they
who
impugne
this
doctrine
can
never
acknowledge
as
is
meet
.
I
will
briefly
run
over
some
of
the
chief
of
them
.
First
,
Gods
infallible
and
eternall
Prescience
of
contingent
events
and
of
all
the
actions
of
free
agents
,
is
such
a
property
as
by
granting
or
denying
whereof
we
grant
or
deny
a
Diety
.
Wherefore
Isai
.
44.7
.
God
doth
challenge
the
foreknowledge
of
future
events
to
himself
alone
,
and
denieth
it
to
all
the
gods
of
the
heathen
.
Now
this
Prescience
is
so
linked
together
with
the
doctrine
of
Predestination
,
that
he
who
granteth
or
denieth
either
must
needs
by
consequence
grant
or
deny
both
.
Further
,
an
absolute
Dominion
and
Sovereignty
over
all
the
creatures
and
their
actions
,
especially
over
the
wills
and
actions
of
men
,
is
so
proper
unto
God
,
that
he
is
not
to
be
held
for
a
God
who
cannot
bend
and
incline
the
wills
of
men
which
way
he
please
,
and
that
without
any
violence
offered
to
their
naturall
freedome
.
But
if
we
reject
the
doctrine
of
absolute
Predestination
,
we
must
withall
of
necessity
abbridge
God
of
his
absolute
power
over
the
wills
of
men
.
It
is
therefore
no
small
use
that
we
make
of
this
doctrine
,
when
we
learn
from
thence
that
God
hath
an
omnipotent
power
of
turning
the
hearts
of
men
which
way
he
please
.
Moreover
,
the
Immutability
of
the
Divine
will
is
held
to
be
another
of
Gods
principall
attributes
.
The
Lord
of
hosts
hath
purposed
,
and
who
shall
disannull
it
?
Isai
.
14.27
.
I
am
the
Lord
,
I
change
not
,
Mal.
3.6
.
Now
what
is
Predestination
but
the
eternall
decree
of
this
unchangeable
will
of
God
?
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
immutability
of
his
counsel
,
is
seen
in
nothing
so
clearly
as
in
it
.
Lastly
,
we
ought
to
acknowledge
and
admire
in
God
a
free
and
gracious
Mercy
altogether
undeserved
on
the
creatures
part
:
and
this
attribute
also
doth
shine
so
clear
in
the
doctrine
of
Predestination
,
that
those
who
go-about
to
deny
or
obscure
it
must
withall
be
guilty
of
denying
or
obscuring
this
mere
and
free
mercy
of
God
shewed
in
the
salvation
of
man
.
If
therefore
we
mean
not
to
coyn
a
new
God
,
we
must
not
introduce
a
new
Predestination
,
but
retein
that
which
the
holy
Scripture
hath
delivered
unto
us
.
Let
us
look
a
little
on
Arminius
and
his
followers
.
These
men
reteining
the
bare
name
of
Predestinatiō
,
have
indeed
brought
in
a
Postdestination
;
yea
under
the
empty
title
of
Predestination
they
understand
nothing
else
but
such
a
purpose
in
God
to
bring
the
faithfull
unto
the
kingdome
of
heaven
and
to
shut
out
the
unbelievers
,
as
was
then
onely
conceived
by
him
,
as
it
hath
reference
to
particular
persons
,
when
he
foresaw
that
they
would
persevere
unto
the
end
either
in
faith
or
in
unbelief
.
Now
it
is
worth
our
pains
to
consider
how
these
men
handle
the
foresaid
Divine
attributes
.
Vorstius
being
[
](A81961-e66370-b)e
e
Not.
ad
Disp.
de
Deo
,
pag.
328.
&c.
loth
to
admit
of
such
a
Predestination
as
agreeth
with
Gods
nature
,
hath
shaped
out
a
nature
for
God
sutable
to
that
Predestination
which
he
dreamed
of
.
Hereupon
he
questioneth
all
those
forementioned
Divine
attributes
.
The
universall
Prescience
he
hotly
opposeth
under
the
person
of
others
,
not
answering
any
thing
to
the
objections
alledged
;
but
for
the
arguments
of
the
orthodox
side
,
these
he
confuteth
with
might
and
main
,
or
at
least
endeavoureth
to
confute
them
.
We
will
give
you
a
tast
of
the
man
.
[
](A81961-e66390-b)f
f
Pag.
329.
Infallibilis
&
prorsus
universalis
omnium
futurorum
praescientia
nulli
usui
est
in
Deo
.
An
infallible
and
universall
foreknowledge
,
saith
he
,
of
all
future
events
is
of
no
use
at
all
in
God
.
[
](A81961-e66430-b)g
g
Pag.
330.
Admissâ
hâc
praescientiâ
universali
&
prorsus
infallibili
,
necesse
est
multa
Scripturae
loca
mirabilibus
glossis
torquere
.
This
universall
and
absolute
prescience
being
admitted
,
many
places
of
Scripture
must
needs
be
wrested
by
strange
glosses
.
And
again
,
[
](A81961-e66460-b)h
h
Pag.
331.
Absit
ut
Deo
vel
hypocrisin
,
vel
temeritatem
atque
imprudentiam
ejusmodi
attribuamus
cujusmodi
per
infallibilem
illam
omnium
futurorum
praenotionem
induci
omnino
videtur
.
God
forbid
that
we
should
attribute
unto
God
any
such
either
hypocrisie
,
or
rashnesse
,
or
folly
,
as
by
this
infallible
foreknowledge
of
all
future
things
seemeth
necessarily
to
be
fastened
upon
him
.
Now
let
us
heare
whether
he
conceive
any
better
of
Gods
Sovereigntie
over
the
wills
of
men
.
[
](A81961-e66490-b)i
i
Amica
Duplic
.
ad
Jo.
Pisc
.
pag.
55.
Virtutes
&
bona
opera
liberè
prorsus
&
contingenter
in
nobis
esse
aut
à
nobis
fieri
vult
:
eóque
potentiùs
aut
efficaciùs
eae
ipsa
quàm
per
modum
voti
ac
desiderii
velle
non
potest
.
God
would
have
virtuous
habits
to
be
in
us
,
and
good
actions
to
be
done
by
us
freely
and
contingently
:
Therefore
this
will
of
God
can
import
no
more
power
or
efficacy
then
agreeth
with
the
nature
of
a
bare
wish
or
desire
.
And
else-where
he
affirmeth
that
[
](A81961-e66520-b)k
k
Not.
ad
disp.
de
Deo
pag.
355.
God
doth
procure
our
conversion
,
holinesse
,
and
perseverance
,
yet
so
as
that
he
is
rather
to
be
conceived
to
wish
and
desire
it
,
then
to
necessitate
or
absolutely
&
irresistibly
to
effect
it
.
Hence
floweth
that
common
doctrine
of
the
Arminians
,
[
](A81961-e66550-b)*
*
Positis
omnibus
gratiae
Divinae
operationibus
quibus
Deus
utitur
ad
conversionem
humanam
,
manet
tamen
ipsa
conversio
ità
in
hominis
potestate
,
ut
converti
possit
vel
non
possit
.
When
the
Divine
grace
hath
done
all
that
it
useth
to
do
for
the
conversion
of
a
man
,
yet
still
his
conversion
is
so
farre
in
his
own
power
,
that
he
may
choose
whether
he
will
be
converted
or
no.
Yea
further
,
since
they
are
of
opinion
that
the
will
of
God
cannot
bear
such
sway
over
mans
as
to
incline
it
which
way
it
please
without
prejudice
to
the
libertie
thereof
,
therefore
they
avouch
[
](A81961-e66570-b)l
l
Corvin
.
ad
Bogerman
.
pag.
203.
that
God
did
never
absolutely
will
or
peremptorily
intend
the
conversion
of
any
man
.
Neither
can
the
Immutabilitie
of
the
Divine
will
escape
being
violated
by
these
impugners
of
absolute
Predestination
.
For
hereupon
doth
Vorstius
take
upon
him
thus
to
censure
our
Divines
,
[
](A81961-e66600-b)m
m
Not.
pag.
195.
Non
satìs
circumspectè
loquuntur
qui
Deum
ut
essentiâ
sic
etiam
voluntate
prorsus
immutabilem
esse
affirmant
.
Voluntas
Dei
ad
extra
non
minùs
in
Deo
quàm
in
Angelis
&
hominibus
ad
opposita
vertibilis
.
They
speak
but
unadvisedly
who
affirm
that
God
is
absolutely
immutable
as
well
in
his
will
as
in
his
essence
.
The
will
of
God
ad
extra
,
as
it
respecteth
the
creatures
,
is
no
lesse
alterable
then
the
will
of
angels
and
men
.
[
](A81961-e66640-b)n
n
Pag.
371.
Nihil
absurdi
ex
eo
sequitur
quòd
Deus
in
tempore
quaedam
praecisè
velle
vel
nolle
dicitur
quae
fortassis
antea
non
ità
praecisè
voluit
vel
noluit
.
It
is
no
absurd
assertion
to
say
that
God
did
in
time
precisely
and
determinately
will
or
not
will
some
things
which
perhaps
before
he
did
not
so
precisely
will
or
not
will
.
But
in
another
place
he
hath
a
speach
that
savoureth
of
most
rank
blasphemy
;
[
](A81961-e66670-b)o
o
Pag.
486.
Poenitentia
rectè
Deo
convenit
,
quatenus
ipsa
opera
sua
propter
supervenientem
aliquam
causam
insperatam
verè
improbat
,
deserit
,
aut
mutat
.
God
may
properly
be
said
to
repent
,
in
as
much
as
by
reason
of
something
intervening
contrary
to
his
expectation
he
doth
truly
find
fault
with
,
give
over
,
or
alter
his
own
actions
.
Moreover
,
those
men
do
flatly
overturn
Gods
free
Mercy
who
disallow
absolute
Predestination
,
and
will
have
it
to
depend
upon
the
foreseen
actions
of
men
.
For
it
is
not
an
act
of
mere
mercy
to
ordain
any
man
to
salvation
onely
upon
foresight
that
he
who
is
thus
ordained
will
rightly
use
the
freedome
of
his
will
.
Hence
S.
Augustine
saith
,
That
Predestination
is
to
be
preached
to
the
end
[
](A81961-e66700-b)p
p
De
bono
persever
.
c.
21.
ut
possit
vera
Dei
gratia
insuperabili
munitione
desendi
.
that
Gods
true
grace
may
have
an
invincible
bulwork
to
defend
it
.
It
is
manifest
therefore
that
this
is
one
speciall
use
of
the
doctrine
of
Predestination
,
To
learn
from
thence
to
conceive
aright
of
the
Divine
attributes
,
which
they
who
reject
it
cannot
possibly
do
.
Wherefore
it
is
much
to
be
feared
,
lest
those
who
disallowing
S.
Pauls
Predestination
embrace
that
of
Arminius
,
will
at
length
also
like
well
of
Vorstius
his
God
,
hewed
out
and
squared
for
the
most
part
by
the
rule
of
Arminius
his
Predestination
.
Thus
much
of
the
first
use
of
this
doctrine
.
Secondly
,
the
doctrine
of
Predestination
doth
serve
to
kindle
in
the
hearts
of
the
faithfull
a
most
ardent
love
towards
God
.
For
what
more
effectuall
motive
can
there
be
to
move
a
man
unto
love
then
to
be
prevented
by
the
love
and
bounty
of
another
.
Now
onely
the
orthodox
doctrine
of
Predestination
doth
stirre-up
this
love
in
the
hearts
of
the
elect
,
because
it
alone
doth
teach
that
God
did
freely
love
them
from
all
eternity
,
and
of
his
speciall
favour
loaded
them
with
his
gratious
benefits
.
On
the
contrary
,
the
doctrine
of
Arminius
sheweth
us
how
by
believing
and
persevering
in
obedience
men
did
first
choose
God
before
they
were
chosen
by
him
,
and
did
first
ingage
God
by
their
singular
obedience
before
they
were
by
him
endowed
with
any
speciall
favours
.
That
this
fruit
doth
spring
from
the
sense
of
our
Election
,
Bernard
hath
observed
;
[
](A81961-e66750-b)q
q
Justus
quis
est
nisi
qui
amanti
se
Deo
vicem
rependitamoris
?
quod
non
fit
nisi
revelante
Spiritu
per
fidem
homini
aeternum
Dei
propositum
super
sua
salute
futura
,
Epist.
107.
Who
is
righteous
,
but
he
who
requiteth
the
love
of
God
with
love
again
?
Which
is
never
done
except
the
holy
Ghost
reveal
unto
a
man
by
faith
Gods
eternall
purpose
concerning
his
future
salvation
.
3.
Thirdly
,
this
doctrine
is
a
great
spurre
and
encouragement
to
the
study
of
true
godlinesse
unto
all
those
who
are
affected
with
a
lively
sense
of
their
Election
.
For
as
soon
as
the
heart
of
a
man
beginneth
to
glow
with
the
love
of
God
,
presently
he
hath
an
ardent
desire
of
glorifying
God
by
his
good
works
and
of
testifying
his
thankfulnesse
.
Howsoever
therefore
sometimes
those
that
prattle
much
of
their
Predestination
are
negligent
&
sluggish
,
yet
such
as
have
obteined
a
true
and
lively
sense
thereof
are
fervent
and
zealous
of
good
works
.
Neither
indeed
can
it
be
otherwise
:
For
no
man
can
by
the
evidence
of
faith
and
testimony
of
the
Spirit
apprehend
that
he
is
elected
,
but
withall
he
must
apprehend
thus
much
,
that
he
is
elected
to
the
end
he
may
be
holy
and
unblameable
before
God
through
love
;
that
he
is
created
anew
unto
good
works
,
which
God
hath
prepared
for
him
that
he
should
walk
in
them
;
in
a
word
,
that
he
is
ordained
as
well
unto
the
works
of
grace
as
to
the
reward
of
glory
.
But
he
abhorreth
and
repelleth
farre
from
him
that
profane
cogitation
,
I
am
predestinated
;
therefore
I
may
live
as
I
list
.
The
fourth
use
of
this
doctrine
is
this
,
That
it
is
a
speciall
means
to
beat
down
the
pride
of
man
,
and
to
beget
in
him
true
humility
.
For
whereas
it
is
the
nature
of
man
to
desire
ever
to
have
something
in
himself
,
though
never
so
small
,
whereby
he
may
seem
to
have
deserved
Gods
favour
before
others
,
or
at
least
by
merit
of
congruity
to
have
obteined
it
;
this
doctrine
telleth
us
roundly
,
that
whatsoever
good
any
of
us
either
hath
or
can
,
it
all
proceedeth
from
the
speciall
and
free
bounty
of
God
.
What
man
therefore
can
boast
of
his
own
strength
who
is
forced
to
acknowledge
that
all
the
good
that
is
in
him
hath
God
for
its
authour
,
conserver
and
finisher
,
and
that
out
of
his
speciall
good
purpose
and
love
?
What
man
can
choose
but
think
meanly
of
himself
,
and
humble
himself
before
God
,
who
is
perswaded
that
no
man
,
though
indued
with
angelicall
perfection
,
can
ever
attein
life
everlasting
but
by
virtue
of
Gods
Predestination
?
Whence
S.
Augustine
upon
that
of
the
Psalmist
,
[
](A81961-e66820-b)r
r
Psalm
.
85.7
.
Shew
us
thy
mercy
,
O
Lord
,
saith
thus
,
Happy
is
the
man
to
whom
God
sheweth
his
mercy
:
He
can
in
no
wise
be
lifted
up
with
pride
to
whom
God
sheweth
his
mercy
.
For
by
shewing
his
mercy
unto
him
,
he
perswadeth
him
that
whatsoever
good
he
hath
,
he
hath
it
from
none
but
him
who
is
our
universall
good
.
And
when
he
considereth
that
he
hath
all
that
he
enjoyeth
not
from
himself
but
from
his
God
,
considering
hereof
he
waxeth
not
proud
,
not
waxing
proud
he
is
not
lifted
up
,
not
being
lifted
up
he
falleth
not
,
not
falling
he
standeth
,
standing
he
adhereth
unto
,
adhering
unto
he
abideth
in
,
abiding
in
he
enjoyeth
and
rejoyceth
in
the
Lord
his
God
.
Thus
Saint
Augustine
.
And
more
briefly
in
another
place
,
[
](A81961-e66860-b)s
s
De
bono
persev
.
lib.
2.
c.
20.
Praedicanda
est
praedestinatio
ista
beneficiorum
Dei
,
ut
qui
habet
aures
audiendi
,
non
in
seipso
sed
in
Domino
g
lorietur
.
This
decree
of
God
of
bestowing
his
benefits
ought
to
be
declared
,
that
he
that
hath
ears
to
heare
may
not
glory
in
himself
but
in
the
Lord
.
This
use
of
Predestination
the
Apostle
himself
intimateth
in
those
words
,
Ephes.
1.6
.
He
hath
predestinated
us
to
the
praise
of
the
glory
of
his
grace
.
Fifthly
,
this
orthodox
doctrine
of
Predestination
and
Reprobation
doth
arm
the
faithfull
against
diffidence
,
and
against
all
the
temptations
and
assaults
of
Satan
whereby
he
laboureth
to
throw
them
into
despair
.
This
use
of
this
doctrine
our
Saviour
himself
and
his
Apostles
have
in
divers
places
commended
unto
us
.
Luke
12.32
.
Fear
not
,
little
flock
:
for
it
is
your
Fathers
good
pleasure
to
give
you
the
kingdome
.
The
same
scope
had
the
Apostle
.
Rom.
8.
where
having
laid
down
the
doctrine
of
Predestination
,
he
straight
endeavoureth
from
thence
to
encourage
the
godly
and
faithfull
against
whatsoever
any
wayes
may
molest
and
trouble
them
,
and
draw
them
into
distrust
or
any
danger
.
For
what
else
do
those
comfortable
speaches
breath
out
,
If
God
be
for
us
who
can
be
against
us
?
vers.
31.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
vers.
33.
Who
shall
separate
us
from
the
love
of
Christ
?
vers.
35.
In
all
these
things
we
are
more
then
conquerers
through
him
that
loved
us
.
For
I
am
perswaded
that
neither
death
,
nor
life
,
nor
angels
,
—
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
,
vers.
37.
&
c.
?
This
therefore
is
the
most
true
and
wholesome
use
of
our
Predestination
,
not
to
feed
our
minds
with
the
idle
speculation
thereof
,
but
to
sustein
,
refresh
and
strengthen
them
with
firm
hope
and
faith
,
when
they
labour
and
grone
and
are
discouraged
,
under
the
pressures
of
the
world
,
the
infirmities
of
the
flesh
,
and
the
assaults
of
the
devil
.
I
am
not
ignorant
that
the
ancient
Pelagians
and
some
late
adversaries
of
absolute
Predestination
do
reason
farre
otherwise
with
themselves
;
namely
on
this
manner
,
If
Predestination
and
Reprobation
depend
upon
the
acts
of
our
free-will
;
if
grace
be
tendred
promiscuously
unto
all
men
,
and
it
be
left
to
our
choice
whether
we
will
believe
or
not
believe
,
persevere
or
not
persevere
,
then
let
us
take
good
courage
:
for
since
our
will
is
mistresse
of
her
own
actions
,
no
man
can
fall
short
of
salvation
unlesse
he
will
.
But
then
we
must
needs
despair
,
when
our
salvation
is
wholly
grounded
upon
the
secret
pleasure
of
God
,
not
upon
our
own
free-will
.
Here
we
may
well
cry
out
with
the
Psalmist
,
[
](A81961-e66970-b)t
t
Psalm
.
62
9.
Surely
men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
a
lie
;
to
be
laid
in
the
balance
they
are
altogether
lighter
then
vanity
.
If
thy
salvation
depended
upon
thine
own
will
,
then
thou
supposest
thou
shouldest
rightly
use
the
grace
offered
unto
thee
,
and
at
length
attein
unto
the
kingdome
of
heaven
.
What
Adam
in
his
integrity
did
not
,
what
the
Angels
placed
in
heaven
and
endued
with
heavenly
perfections
did
not
,
when
they
were
left
unto
their
own
liberty
,
that
thou
frail
man
,
though
overwhelmed
with
sinne
and
battered
continually
with
temptations
,
presumest
thou
shouldest
be
able
to
do
if
the
Divine
Predestination
were
quite
removed
,
and
the
businesse
wholly
left
in
thy
power
.
On
the
other
side
thou
complainest
that
by
this
doctrine
thou
art
driven
to
despair
,
because
it
placeth
the
whole
oeconomie
of
mans
salvation
in
Gods
free
pleasure
:
As
though
then
there
were
no
remedy
but
men
must
despair
when
they
are
commanded
to
put
all
their
confidence
in
God
alone
.
But
whatsoever
hope
the
proud
Pelagian
can
build
upon
the
power
of
his
own
free-will
,
which
is
none
at
all
,
that
and
more
can
the
righteous
build
upon
the
alone
mercy
of
God
,
which
is
infinite
.
I
demand
of
them
therefore
with
S.
Augustine
,
[
](A81961-e67000-b)u
u
De
bono
persev
.
lib.
2.
cap.
22.
An
timendum
est
nè
tunc
de
se
homo
desperet
quando
spes
ejus
ponenda
demonstratur
in
Deo
,
non
autem
desperaret
si
eam
in
seipso
superbissimus
&
infelicissimus
poneret
.
Whether
there
is
any
fear
that
a
man
should
then
despair
of
himself
when
he
is
told
that
he
must
place
his
hope
in
God
,
and
not
rather
that
he
should
despair
when
out
of
a
wretched
pride
he
placeth
it
in
himself
.
What
difference
therefore
there
is
in
respect
of
true
and
solid
confidence
,
betwixt
those
who
will
needs
rely
upon
their
own
will
excited
by
Gods
grace
and
then
left
to
its
liberty
,
and
those
who
depend
wholly
on
the
grace
of
Predestination
unavoidably
and
invincibly
working
upon
and
ruling
the
wills
of
the
Elect
,
we
may
learn
of
the
same
Father
in
his
book
De
corrept.
&
grat
.
chap.
11
,
12
,
13.
Notwithstanding
therefore
all
the
calumnies
of
the
Pelagians
we
avouch
,
that
this
is
one
speciall
use
of
the
orthodox
doctrine
of
our
Churches
concerning
Predestination
,
that
by
the
shield
of
faith
relying
upon
Gods
eternall
and
unchangeable
good
will
towards
us
we
arm
and
protect
our selves
against
despair
and
the
fiery
darts
of
the
devil
.
Sixthly
,
the
consideration
of
Election
doth
stirre
up
the
faithfull
to
constancie
in
prayer
.
For
having
learned
that
all
good
tending
to
salvation
is
prepared
for
them
out
of
Gods
good
pleasure
,
they
are
hereby
encouraged
to
call
for
and
as
it
were
to
draw
down
from
heaven
by
their
prayers
those
good
things
which
from
eternitie
were
ordained
for
the
elect
.
For
they
know
well
,
that
prayer
is
the
key
of
heaven
,
and
that
God
doth
not
use
to
bestow
his
saving
graces
upon
lazie
sluggards
,
but
upon
such
as
duly
seek
after
them
.
Moreover
,
the
same
Spirit
of
Adoption
which
beareth
witnesse
to
our
spirit
that
we
are
Gods
chosen
children
,
is
also
the
Spirit
of
Prayer
and
Supplication
,
and
enflameth
our
hearts
to
call
daily
upon
our
heavenly
Father
.
Those
therefore
who
from
the
certaintie
of
their
Predestination
do
pretend
that
the
duty
of
prayer
is
superfluous
,
do
plainly
shew
that
they
are
so
farre
from
having
any
certaintie
of
their
Predestination
that
they
have
not
the
least
sense
thereof
.
Aquinas
speaketh
very
learnedly
and
soundly
,
[
](A81961-e67060-b)x
x
Part.
1.
qu.
23.
art.
8.
Praedestinatis
conandum
est
ad
bene
operandum
&
orandum
,
quia
per
hujusmodi
praedestinationis
effectus
certitudin
liter
impletur
.
The
Elect
ought
to
labour
in
good
works
and
in
prayer
:
for
hereby
their
Election
is
ascertained
and
accomplished
.
[
](A81961-e67090-b)y
y
Idem
ibid.
For
as
naturall
effects
,
though
foreseen
by
God
,
yet
are
brought
into
act
by
naturall
causes
,
without
which
they
cannot
come
to
passe
;
so
the
salvation
of
the
Elect
being
decreed
by
God
,
whatsoever
furthereth
the
same
falleth
under
the
same
decree
,
as
prayer
,
care
to
live
godlily
,
and
the
like
,
without
which
the
salvation
of
the
Elect
will
never
be
accomplished
.
By
how
much
therefore
the
firmlier
any
man
is
perswaded
in
his
heart
of
his
Predestination
,
so
much
the
greater
ought
his
care
to
be
of
praying
frequently
unto
God
.
For
example
;
There
was
never
any
who
more
strongly
urged
the
doctrine
of
absolute
Predestination
,
never
any
who
had
more
clear
apprehension
of
his
own
Election
,
then
the
Apostle
S.
Paul
,
and
yet
this
doctrine
and
apprehension
did
not
(
as
the
Pelagians
falsely
affirm
)
withhold
him
from
prayer
,
but
made
him
more
vehement
and
frequent
in
that
duty
.
The
same
may
we
say
of
James
,
who
is
styled
the
brother
of
the
Lord
:
Without
doubt
he
(
if
ever
any
other
)
had
a
most
firm
perswasion
of
the
love
of
God
and
of
his
own
Election
,
yet
(
as
[
](A81961-e67110-b)z
z
Hist.
Eccles.
lib.
2.
c.
23.
Eusebius
recordeth
)
so
did
he
wont
himself
to
daily
prayers
,
that
his
knees
became
hard
and
brawnie
like
the
feet
of
a
camel
.
To
be
slack
and
sluggish
therefore
in
prayer
is
not
the
propertie
of
those
who
by
the
testimony
of
Gods
Spirit
have
got
assurance
of
their
Election
,
but
rather
of
such
as
have
either
none
or
very
small
apprehension
thereof
.
For
assoon
as
any
one
by
believing
doth
conceive
himself
to
be
one
of
Gods
elect
children
,
he
earnestly
desireth
to
procure
unto
himself
by
prayer
those
good
things
which
he
believeth
that
God
prepared
for
his
children
before
the
foundation
of
the
world
.
Lastly
,
it
is
manifest
that
when
the
doctrine
of
Predestination
is
rooted
in
our
hearts
,
it
doth
exceedingly
enable
us
patiently
and
meekly
to
sustein
all
adversitie
.
Neither
is
this
use
lightly
to
be
esteemed
,
seeing
that
Patience
,
as
Tertullian
[
](A81961-e67140-b)a
a
De
patient
.
saith
,
is
a
grace
so
necessary
in
all
religious
duties
,
that
he
that
wanteth
it
can
neither
keep
any
commandment
,
nor
perform
any
work
acceptable
to
the
Lord
.
Now
the
consideration
of
Predestination
doth
work
patience
in
the
Elect
three
manner
of
wayes
.
First
,
because
from
thence
they
conceive
certain
hope
that
their
momentanie
afflictions
being
ended
they
shall
infallibly
attein
life
everlasting
.
Now
what
man
into
whose
breast
this
perswasion
is
entred
,
that
he
was
elected
to
life
eternall
before
the
creation
of
the
world
,
can
be
of
so
low
and
cowardly
a
spirit
as
to
be
moved
to
impatience
by
the
crosses
&
troubles
of
this
temporall
life
?
The
Apostle
encouraged
herewith
crieth
out
thus
in
the
midst
of
his
adversitie
,
[
](A81961-e67160-b)b
b
Rom.
8.18
That
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
in
us
.
Holy
Prosper
,
a
disciple
of
S.
Paul
,
susteineth
himself
with
the
same
prop
;
[
](A81961-e67190-b)c
c
In
Sent.
Appendo
quod
patior
contra
id
quod
spero
,
&
incomparabiliter
majus
est
quod
speratur
quàm
quod
insertur
.
I
weigh
,
saith
he
,
what
I
suffer
with
what
I
hope
for
,
and
my
hopes
do
incomparably
exceed
all
my
sufferings
.
Again
,
the
Apostle
Heb.
10.34
.
alledgeth
the
knowledge
that
the
saints
had
of
being
elected
to
eternall
life
as
a
speciall
cause
of
their
patience
in
enduring
afflictions
:
Ye
had
compassion
of
me
in
my
bonds
,
and
took
joyfully
the
spoiling
of
your
goods
,
knowing
your selves
that
ye
have
in
heaven
a
better
and
enduring
substance
.
As
though
he
had
said
,
Those
onely
do
patiently
endure
the
losse
of
these
earthly
goods
who
know
that
there
be
heavenly
goods
appointed
and
prepared
for
them
.
Secondly
,
the
consideration
of
Predestination
doth
wonderfully
conduce
to
the
begetting
of
patience
in
the
minds
of
the
faithfull
,
because
whosoever
understandeth
this
doctrine
aright
,
understandeth
withall
that
he
was
elected
not
straight
to
be
carried
into
heaven
on
a
bed
of
down
,
but
to
become
conformable
unto
the
Head
of
the
Elect
Christ
Jesus
as
well
in
the
crosse
as
in
the
crown
,
and
first
in
the
crosse
,
after
in
the
crown
.
For
so
saith
the
Apostle
,
[
](A81961-e67240-b)d
d
Rom.
8.17
If
so
be
that
we
suffer
with
him
,
we
shall
be
also
glorified
together
.
And
S.
Peter
,
[
](A81961-e67270-b)e
e
1.
Pet.
4.13
.
Rejoyce
in
as
much
as
ye
are
partakers
of
Christs
sufferings
,
that
when
his
glory
shall
be
revealed
ye
may
be
glad
also
with
exceeding
joy
.
Afflictions
therefore
do
not
onely
not
tire
the
patience
of
the
Elect
,
but
they
beget
within
them
a
secret
and
spirituall
joy
.
Luther
.
For
being
afflicted
they
rejoyce
,
and
embrace
their
sufferings
like
reliques
consecrated
by
the
touch
of
Christ
.
And
from
this
their
conformitie
with
Christ
here
in
suffering
the
miseries
of
this
life
they
do
assuredly
gather
their
conformitie
with
him
hereafter
in
the
fruition
of
everlasting
joyes
;
according
to
th●
of
Gregorie
,
[
](A81961-e67320-b)f
f
Moral
.
1.
4.
Quò
malis
praesentibus
duriùs
deprimor
,
eò
de
futuris
gaudiis
certiùs
praesumo
.
The
more
grievous
and
heavie
my
pressures
are
for
the
present
,
the
greater
is
my
certaintie
of
future
joyes
.
Henc●
not
patience
alone
but
joy
also
in
afflictions
doth
spring
up
unto
the
predestinate
Thirdly
,
by
the
doctrine
of
Predestination
the
faithfull
are
trained
up
unto
patience
,
because
from
thence
they
learn
that
all
crosses
and
troubles
fall
out
unto
them
not
by
chance
but
by
Gods
determinate
appointment
,
not
according
to
the
fury
of
the
wicked
but
according
to
the
will
of
their
Father
,
lastly
,
not
for
their
hurt
but
for
their
advantage
.
No
man
hath
throughly
learned
the
doctrine
of
Predestination
but
he
also
acknowledgeth
all
this
:
and
no
man
is
firmly
perswaded
of
this
,
but
he
patiently
endureth
whatsoever
misfortunes
can
befall
him
.
But
if
at
any
time
any
impatience
be
found
in
the
breast
of
the
faithfull
,
it
is
because
they
either
not
sufficiently
believe
or
not
attentively
consider
this
most
comfortable
doctrine
of
Predestination
.
For
if
this
perswasion
be
rooted
in
our
hearts
,
That
no
man
can
do
any
thing
against
us
but
what
the
counsel
of
God
determined
before
to
be
done
,
Acts
4.28
.
we
shall
never
impatiently
grumble
because
God
doth
not
alter
his
eternall
decrees
that
so
we
might
escape
our
momentany
evils
.
Further
,
if
this
also
be
added
,
That
the
wicked
are
onely
as
rods
in
the
hand
of
God
,
and
cannot
scourge
us
as
much
and
as
long
as
they
please
,
but
as
much
and
as
long
as
seemeth
good
unto
God
our
heavenly
Father
,
who
will
not
meekly
suffer
himself
to
be
chastised
by
the
powerfull
hand
of
so
gratious
a
Father
?
Lastly
,
if
we
take-in
this
also
,
That
those
very
things
which
seem
hard
and
sharp
to
be
suffered
do
undoubtedly
work
together
for
our
good
,
who
would
take
I
will
not
say
impatiently
but
unwillingly
a
potion
which
,
though
bitter
,
yet
is
tempered
and
prepared
for
him
by
so
wise
,
so
loving
a
Physician
?
And
thus
you
see
how
many
excellent
uses
do
flow
from
the
orthodox
doctrine
of
Predestination
.
What
remaineth
shall
be
dispatched
in
a
word
or
two
.
If
we
will
shew
that
we
have
not
a
fleeting
or
uncertain
conjecture
onely
,
but
a
true
and
solid
knowledge
of
our
Election
,
we
must
have
recourse
to
the
forenamed
uses
,
and
by
them
make
triall
whether
our
conceit
of
our
Election
be
a
deceitfull
illusion
or
a
true
perswasion
springing
from
faith
.
We
are
to
account
it
false
and
deceitfull
if
it
prove
idle
and
unprofitable
,
much
more
if
we
find
it
to
be
the
pernicious
mother
of
presumption
:
But
if
it
hath
taught
us
to
conceive
worthily
of
God
,
if
it
hath
enflamed
our
hearts
with
the
●ove
of
him
,
if
it
hath
kindled
in
us
a
zeal
of
true
godlinesse
,
if
it
hath
beaten
down
our
pride
and
begot
in
us
true
humility
,
if
it
defend
us
against
despair
,
if
it
stirre
us
up
to
frequent
prayer
,
if
it
encourage
us
to
patience
under
the
crosse
,
then
we
may
be
assured
of
our
Predestination
and
of
our
future
possession
of
eternall
life
through
Jesus
Christ
our
Lord
.
FINIS
.