A
brief
Discourse
.
Ezek.
18.
31
,
Cast
away
from
you
all
your
transgressions
,
whereby
ye
have
transgressed
,
and
make
you
a
new
heart
,
and
a
new
spirit
;
for
why
will
ye
die
,
O
house
of
Israel
?
THE
many
Misapprehensions
of
God
,
especially
concerning
the
secret
purposes
of
his
Will
,
which
he
neither
commands
us
to
search
after
,
nor
will
permit
us
to
know
;
(
and
surely
then
were
we
but
half
ashamed
of
notorious
Contradictions
,
we
should
never
pretend
to
know
Gods
Decrees
,
which
we
call
hidden
and
secret
;
)
and
the
divers
Misperswasions
of
the
Divine
Attributes
,
especially
concerning
his
Justice
and
Mercy
;
are
none
of
the
smallest
Causes
of
those
gross
Errors
and
scandalous
practices
that
are
found
amongst
the
Propugners
of
them
.
The
Pulpit
,
Chair
,
and
Press
,
(
when
we
found
by
woful
experience
that
Maxim
verified
,
No
Bishop
,
no
King
)
insinuated
unto
us
such
Opinions
and
Doctrines
,
(
one
of
the
most
blasphemous
that
ever
I
heard
,
was
vented
,
when
the
Good
Old
Cause
was
rampant
,
by
Mr.
W.
at
a
Soul-edifying
Lecture
;
viz.
That
we
are
not
saved
by
Jesus
Christ
.
)
as
infer
falshood
in
God
,
and
set
an
opposition
between
his
revealed
and
his
secret
Will
,
his
holy
Commands
and
just
Decrees
,
making
the
one
a
blind
for
the
better
execution
of
the
other
;
as
if
all
the
love
and
mercy
he
expresses
,
all
the
passionate
invitations
he
makes
were
only
to
mock
and
delude
us
.
And
as
several
ills
(
saith
the
most
judicious
,
and
ever
to
be
admir'd
Author
of
the
Causes
of
the
Decay
of
Christian
Piety
)
are
hereby
countenanced
and
authoriz'd
,
so
is
all
Virtue
in
general
discouraged
and
disheartned
;
these
benumb
us
in
our
Christian
course
,
substract
that
spirit
and
vigour
,
which
should
carry
us
through
the
weary
stages
of
duty
:
indeed
they
cut
the
very
sinews
of
Industry
,
baffle
and
make
ridiculous
all
purposes
of
Labour
,
the
Ministers
Preaching
,
and
the
Peoples
Hearing
and
Doing
:
for
what
should
invite
a
man
to
strive
for
that
,
from
which
he
knows
he
is
either
irreversibly
precluded
,
or
else
so
infallibly
ascertain'd
of
,
that
his
negligence
cannot
defeat
him
.
GOD
has
given
us
Rules
of
Life
,
which
upon
the
severest
Penalties
he
requires
us
to
study
and
practise
;
and
we
divert
from
these
,
and
make
it
our
business
to
trace
his
Counsels
.
We
are
gazing
at
the
Stars
to
read
our
Destiny
,
and
look
not
to
our
feet
;
and
by
that
negligence
experiment
the
worst
fate
they
could
have
portended
:
for
I
think
we
may
say
our
wild
Phancies
about
Gods
Decrees
,
have
in
event
reprobated
more
than
those
Decrees
,
upon
which
they
are
so
willing
to
charge
their
ruine
,
and
have
bid
fair
to
the
damning
of
many
,
whom
those
left
salvable
.
We
often
forget
our
Calling
by
contemplating
our
Predestination
;
and
let
the
Opinion
of
our
Fate
be
at
once
the
Encouragement
and
Excuse
of
our
sloth
,
than
which
nothing
can
more
evacuate
the
purpose
and
design
of
our
Christianity
,
which
Divines
have
truly
defin'd
to
be
not
a
contemplative
but
active
Science
.
THE
Almighty
interrogates
the
house
of
Israel
,
Why
will
ye
die
?
and
tells
them
in
the
subsequent
Verse
,
I
have
no
pleasure
in
the
death
of
him
that
dieth
;
wherefore
turn
your selves
,
and
live
ye
?
Yet
some
bold
Inquisitors
into
Gods
Decrees
and
hidden
Counsels
dream
,
That
his
secret
Will
is
of
a
very
distant
nature
to
his
revealed
;
Et
Deus
ita
terminum
seu
horam
mortis
homini
praefinierit
decreto
absoluto
;
ut
hâc
ipsâ
horâ
,
&
non
aliâ
,
hoc
ipso
mortis
genere
,
quo
homo
moritur
,
&
non
alio
,
mori
illum
simpliciter
absoluteque
sit
necessarium
:
and
that
the
Soul
likewise
is
liable
to
the
same
fatality
.
That
Myriads
do
what
they
can
,
are
from
Gods
eternal
and
immutable
purpose
ordain'd
for
death
and
endless
misery
;
and
a
very
few
Favourites
only
,
in
comparison
of
the
rest
,
do
what
they
will
,
are
predestin'd
to
life
and
immortal
Glory
.
This
wounds
the
Credit
both
of
the
Divines
and
the
Physicians
,
of
their
Proselytes
and
Patients
;
and
by
the
clearest
consequence
makes
the
former
Cheats
,
and
the
later
Fools
.
But
whether
true
or
no
,
we
come
now
to
consider
.
THE
Question
here
,
Why
will
ye
die
?
and
the
Protestation
,
I
have
no
pleasure
in
the
death
of
him
that
dieth
;
may
clear
Gods
ways
of
being
either
cruel
or
unequal
;
and
evidently
demonstrate
the
Almighty's
Philanthropy
,
and
his
high
resentment
of
the
ruine
and
Perdition
either
of
Body
or
Soul
.
And
first
concerning
the
present
State
of
the
Body
.
THE
Protoplast
,
had
he
continued
in
his
integrity
,
(
as
he
might
,
for
God
gave
him
sufficient
power
to
stand
,
and
did
not
withdraw
the
least
degree
of
his
Grace
,
or
infuse
into
him
any
secret
impulse
or
motion
,
whereby
he
might
deviate
from
that
sacred
station
in
which
he
was
plac'd
;
)
he
had
been
free
from
death
;
but
having
once
eaten
the
prohibited
fruit
,
't
was
necessary
by
Gods
Decree
(
but
not
before
)
that
Death
should
arrest
him
for
it
;
for
the
immutable
Creator
had
said
,
That
in
the
day
thou
eatest
thereof
,
thou
shalt
surely
die
,
Gen.
2.
17.
So
that
we
may
not
before
the
Fall
(
altho
it
be
true
since
)
term
death
,
with
Socinus
,
to
be
naturae
sequela
per
se
.
For
as
by
Adam
Sin
enter'd
into
the
world
,
so
death
by
sin
,
Rom.
5.
12.
And
as
it
follows
;
so
death
passed
upon
all
men
,
for
that
all
have
sinned
:
that
is
,
All
meer
men
that
were
after
born
,
were
sinners
,
born
after
the
image
and
likeness
of
Adam
that
was
now
a
sinner
,
and
had
begotten
no
Child
in
his
innocence
.
Sinful
men
then
we
are
all
,
and
die
once
we
must
by
reason
of
our
Fore-father's
Apostasie
.
'T
is
true
,
we
read
that
Lazarus
and
others
being
raised
from
the
dead
,
without
controversie
died
twice
;
but
the
Author
(
St.
Paul
doubtless
)
of
the
Heb●
.
Chap.
9.
27.
speaks
of
the
natural
Law
,
whereby
it
is
appointed
unto
all
ordinarily
once
to
die
;
so
that
't
is
not
opposite
to
this
truth
,
because
others
have
died
twice
,
which
by
an
extraordinary
manner
happen'd
only
to
a
few
.
And
as
for
those
that
shall
be
found
alive
at
the
second
and
sudden
coming
of
Christ
,
they
shall
be
changed
in
a
moment
,
and
in
the
twinckling
of
an
eye
;
which
mutation
or
change
shall
be
to
them
instead
of
death
.
'T
is
then
most
apparent
,
that
't
is
ordinarily
appointed
unto
men
once
to
die
;
and
then
certainly
to
come
to
judgment
,
to
be
punished
or
rewarded
according
to
their
actions
.
Rom.
14.
10.
2
Cor.
5.
10.
OUR
brittle
and
terrestrial
Bodies
,
we
all
grant
,
must
be
dissolved
;
for
our
Bounds
are
set
,
and
our
lives
limited
within
such
a
number
of
years
,
beyond
which
,
by
the
ordinary
course
of
nature
we
cannot
pass
;
but
our
Days
are
not
so
strictly
and
fatally
limited
and
determin'd
,
as
if
neither
God
nor
man
could
extend
or
shorten
them
.
The
fifteen
years
added
to
Hezekiah's
days
,
assure
us
of
Gods
power
to
prolong
the
life
of
man
;
and
Reason
,
Experience
,
and
all
History
both
sacred
and
prophane
,
proclaim
his
power
to
shorten
it
.
And
thousands
of
Examples
too
sadly
evince
,
how
expert
and
indefatigable
many
are
in
putting
a
Period
to
their
own
and
other
mens
days
,
in
the
midst
and
prime
of
their
strength
and
splendor
.
A
man
may
destroy
him●e●●
,
his
Friend
,
Neighbour
,
or
Enemy
,
before
he
hath
seen
thirty
years
,
that
otherwise
might
have
seen
threescore
.
And
therefore
a
fatal
Period
,
in
the
judgment
of
all
considering
men
,
is
no
less
than
a
Stoical
,
Astrological
,
and
Mahometan
Dream
;
or
at
best
but
a
popular
Error
,
as
our
immortal
Dr.
Hammond
terms
it
in
his
Postscript
of
new
Light
.
AND
we
likewise
confess
,
That
God
does
know
,
and
may
foretel
the
very
time
,
manner
,
and
place
of
any
mans
death
;
but
't
is
a
simple
Logician
,
and
a
giddy
and
hot-braind
Christian
,
that
from
Gods
Predictions
and
Revelations
of
the
period
of
some
mens
lives
,
as
of
Aaron
,
Pashur
,
Hophni
and
Phineas
,
and
of
the
holy
Jesus
;
will
hence
infer
,
(
as
W.
C.
most
irrationally
doth
)
that
therefore
the
very
moment
,
the
very
kind
,
(
tho
it
be
self-murther
)
and
place
of
every
mans
death
,
are
fatally
,
and
absolutely
decreed
and
appointed
.
I
shall
transcribe
our
famous
Preacher's
very
expressions
and
words
,
which
indeed
would
have
sounded
better
from
the
mouth
of
a
bold
Gladiator
,
with
a
Sword
in
his
hand
ready
for
Combat
,
or
from
a
Magisterial
Adventurer
,
than
from
a
Lover
of
Humility
;
as
our
great
lover
of
popular
applause
is
characteriz'd
,
and
in
all
humility
publickly
proclaim'd
by
his
friend
and
neighbour
,
his
profound
Champion
;
who
doubtless
hath
an
equal
inspection
both
into
the
Law
and
the
Gospel
.
W.
C.
pag.
7.
Death
(
as
to
all
the
particular
circumstances
of
it
)
is
foreappointed
and
determined
by
Gods
Eternal
purpose
.
1.
As
to
the
time
when
a
man
shall
dye
:
It
must
be
such
a
time
,
such
a
day
,
and
such
a
moment
.
Thus
for
the
time
when
.
2
,
The
next
circumstance
(
pag.
10
,
11.
)
I
shall
speak
of
is
,
the
place
Where
we
must
(
or
if
you
will
,
rather
where
we
shall
)
dye
;
(
must
or
shall
,
a
great
choice
and
kindness
truly
)
this
is
also
appointed
by
God
,
whether
at
home
or
abroad
,
whether
in
the
field
or
in
the
house
,
whether
in
the
lower
or
upper
rooms
,
whether
at
table
(
the
round
or
long
)
or
by
the
fire
side
,
(
or
in
the
midst
of
the
fire
)
whether
in
the
bed
(
the
flock
,
feather
,
or
doun-bed
)
or
in
a
Chair
,
(
the
blew
or
the
red
.
)
3.
As
to
the
manner
of
dying
,
or
kind
of
death
,
mille
modi
Lethi
,
as
the
Poet
saith
;
whether
it
shall
be
a
sudden
or
a
lingring
death
,
(
an
Apoplexy
or
Consumption
,
)
whether
it
shall
be
a
natural
or
a
violent
death
,
(
by
old
age
or
by
poyson
)
whether
in
Peace
or
in
War
,
Foraign
or
Domestick
,
(
whether
by
sickness
,
and
by
what
sickness
(
whether
great
or
small
,
by
the
biting
of
a
Flea
or
a
Viper
,
by
a
stab
with
a
Stelletto
or
a
straw
,
by
the
shot
of
a
Blunderbus
or
a
Pop-gun
;
for
supposing
the
very
time
,
manner
,
and
place
of
every
mans
death
are
fatally
determined
,
there
is
no
more
danger
in
the
one
,
than
in
the
other
,
)
or
by
the
hand
of
Justice
;
whether
by
burning
at
the
stake
,
hanging
on
the
Gallow
,
or
losing
ones
head
on
the
Scaffold
.
Isa.
22.
18.
Jer.
11.
12.
Jer.
34.
5.
Joh.
12.
31.
32.
Joh.
21.
19.
Mat.
23.
34.
1
Pet.
4.
19.
(
And
so
from
the
first
Chapter
of
Genesis
to
the
last
of
the
Revelations
.
)
All
these
circumstances
,
I
say
,
(
but
shall
never
be
able
to
prove
)
are
appointed
,
determined
,
and
limited
by
Gods
unchangeable
purpose
.
(
These
comfortable
Doctrines
are
calculated
for
New-gate
.
THE
first
six
Quotations
out
of
the
Prophets
and
Apostles
,
are
Predictions
only
of
some
certain
mens
death
;
as
of
Shebna
,
King
Zedekiah
,
the
men
of
Judah
and
Inhabitants
of
Jerusalem
,
and
of
the
blessed
Jesus
,
whose
death
upon
all
accounts
is
to
be
respected
as
a
Case
extraordinary
;
and
therefore
they
argue
nothing
for
a
fatal
Period
,
as
I
intimated
before
.
And
the
last
(
viz.
1
Pet.
4.
19.
)
is
as
impertinent
and
ridiculous
,
as
if
I
should
cite
the
first
Chap.
of
St.
John
,
or
any
other
,
to
prove
that
there
be
as
many
Worlds
,
(
as
some
with
their
Telescopes
would
perswade
us
)
as
there
are
Stars
in
the
Firmament
.
The
words
run
thus
,
Wherefore
let
them
that
suffer
according
to
the
will
of
God
,
commit
the
keeping
of
their
Souls
to
him
in
well-doing
,
as
unto
a
faithful
Creator
.
No
man
in
his
Wits
would
ever
think
,
that
this
place
could
in
the
least
prove
,
or
seem
to
favour
a
fatal
Period
;
or
,
to
use
his
own
words
,
That
God
in
his
unchangeable
purpose
hath
appointed
,
and
determin'd
the
time
,
the
manner
,
(
tho
it
be
hanging
on
the
Gallows
for
Murther
,
for
Patricide
;
or
losing
ones
head
on
the
Scaffold
for
Treason
;
)
and
place
(
Tyburn
,
Tower-hill
;
)
of
mens
death
;
unless
it
be
because
there
is
one
word
in
it
,
viz.
Suffer
.
This
was
ever
a
fanatical
Trick
to
amuse
and
delude
the
Vulgar
;
for
let
them
hear
a
Legion
of
Allegations
from
the
Pulpit
,
(
tho
not
one
of
them
to
the
purpose
,
as
here
.
)
they
instantly
admire
,
and
adore
the
man
as
an
Angel
or
Messenger
from
Heaven
;
style
him
a
Gifted
,
Scripture-learned
,
and
powerful
Preacher
,
that
he
hath
all
the
Bible
at
his
Fingers
end
,
and
had
a
Text
for
every
word
he
thunder'd
out
of
his
wide
Throat
.
Whereas
others
are
for
Reason
,
ancient
Records
,
Councils
,
Fathers
,
and
the
like
humane
Learning
.
Thus
having
the
credulous
Multitude
fast
by
the
Nose
,
't
is
no
difficult
Province
to
instil
into
them
the
most
erroneous
,
schismatical
,
and
factious
Tenents
,
as
the
most
perspicuous
Truths
;
well
knowing
that
they
want
either
Wit
or
Time
to
try
and
examine
them
.
Read
the
seven
preceding
Verses
,
and
you
will
find
,
that
the
Apostle
there
only
predicts
,
what
great
pressures
and
afflictions
the
primitive
Converts
would
be
loaded
with
,
for
the
sake
of
their
new
(
and
therefore
as
their
Enemies
,
both
Jews
and
Gentiles
thought
false
)
Religion
.
That
so
by
knowing
this
before-hand
,
Persecution
might
not
unexpectedly
surprise
them
,
and
cause
them
either
to
fluctuate
or
apostatize
,
Beloved
,
think
it
not
strange
concerning
the
fiery
tryal
(
terrible
fire
of
Persecution
)
which
is
to
try
you
:
But
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
,
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
;
for
the
spirit
of
glory
and
of
God
resteth
upon
you
:
on
their
part
he
is
evil
spoken
of
,
but
on
your
part
he
is
glorified
.
But
let
none
of
you
(
pray
observe
it
,
for
this
Caution
is
directly
against
a
fatal
Period
,
and
intimates
that
the
kind
or
manner
of
their
death
,
was
not
absolutely
appointed
;
for
they
might
suffer
death
for
their
wickedness
,
as
well
as
for
their
Religion
;
or
else
the
Precept
or
Advice
(
call
it
which
you
will
)
must
needs
be
very
ridiculous
)
suffer
as
a
murtherer
,
or
as
a
thief
,
or
as
an
evil
doer
,
or
as
a
busie-body
in
other
mens
matters
.
But
if
any
suffer
as
a
Christian
,
let
him
not
be
ashamed
;
but
let
him
glorifie
God
on
this
behalf
.
For
the
time
is
come
that
judgment
must
begin
at
the
house
of
God
;
(
for
the
tryal
of
the
righteous
)
and
if
it
first
begin
at
us
,
(
the
true
Proselytes
of
Christ
)
what
shall
be
the
end
of
them
(
the
Crucifiers
of
the
holy
Jesus
,
and
the
obdurate
Persecuters
of
Christianity
)
that
obey
not
the
Gospel
of
God
?
(
but
utter
excision
.
)
And
if
the
righteous
scarcely
be
saved
,
(
have
afflictions
in
this
life
,
)
where
shall
the
ungodly
and
sinner
appear
?
(
how
dreadful
then
is
the
expectation
of
the
prophane
?
)
Wherefore
let
them
that
suffer
according
to
the
will
of
God
,
(
that
suffer
in
the
cause
of
their
Saviour
,
)
commit
the
keeping
of
their
Souls
to
him
in
well-doing
as
unto
a
faithful
Creator
.
(
bear
their
pressures
patiently
,
and
commit
their
lives
to
God
,
who
will
,
if
he
sees
good
,
preserve
them
;
or
else
make
their
sufferings
a
way
and
passage
to
Eternity
.
)
This
is
enough
to
demonstrate
(
tho
we
shall
have
other
occasions
hereafter
)
to
his
knowing
Editor
,
with
the
rest
of
his
Sticklers
;
or
to
any
other
that
hath
but
common
reason
;
how
grosly
Gods
Word
is
abused
and
wrested
from
its
genuine
and
proper
sense
,
to
prop
and
Patronize
his
Heterodoxies
and
Mahometan
phrenzies
.
TO
affirm
dogmatically
,
that
decollation
,
suspension
,
felo
de
se
,
or
any
other
miserable
death
that
happen
to
men
;
yea
,
and
all
the
cursed
means
thereto
,
as
fraud
,
rapine
,
treason
,
sacriledge
,
murther
,
&c.
are
all
absolutely
appointed
by
Gods
immutable
counsel
and
purpose
;
these
conceptions
(
I
say
)
of
the
Almighty
,
derogate
much
from
his
goodness
,
mercy
,
and
truth
;
and
are
not
only
diametrically
opposite
to
his
very
nature
,
who
is
Love
in
the
abstract
,
1
Epist.
St
Joh.
4.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
cannot
be
the
Author
of
sin
;
but
to
all
the
sacred
Monuments
&
Records
which
evince
,
That
the
Period
of
every
mans
Life
is
mutable
,
and
may
be
extended
or
shortned
by
Providence
or
Art
,
by
God
or
Man
.
For
,
THE
great
God
may
(
as
all
must
yield
,
that
will
not
deny
his
Attribute
of
Omnipotency
,
or
make
him
a
necessary
Agent
.
)
prolong
or
shorten
the
days
of
any
man
;
and
our
Prayers
,
Repentance
,
the
salubrity
and
purity
of
the
Air
and
Water
,
our
temperance
and
choice
in
eating
and
drinking
,
and
the
knowing
and
prudent
Physitian
,
may
by
Gods
blessing
extend
our
days
:
Whereas
prophaneness
,
our
immoderate
passions
and
desires
,
the
corrupted
and
impure
Elements
,
our
excess
in
any
respect
,
exposing
our selves
to
any
great
and
eminent
perils
,
as
the
Sword
or
Pestilence
;
or
an
ignorant
and
confident
Quack
with
his
strong
and
improper
Medicaments
,
may
shorten
our
days
.
And
he
that
denies
this
,
(
as
W.
C.
out
of
abundance
of
humility
,
or
rather
ignorance
doth
)
may
as
well
contradict
and
deny
not
only
his
own
reason
,
(
reason
did
I
say
?
that
is
a
most
scandalous
and
impious
thing
for
a
meek
and
mortified
man
,
that
is
full
of
Raptures
and
Illuminations
,
to
own
;
)
but
also
his
own
experience
,
and
the
sacred
History
it self
.
First
,
'T
IS
evident
from
the
Scriptures
,
That
there
is
no
fatal
Period
,
but
that
our
lives
may
be
extended
or
shortned
.
OUR
gracious
Maker
has
promised
long
life
to
those
that
fear
him
,
and
observe
his
Mandates
.
Deus
his
qui
ipsum
timent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fore
promittit
.
Exod.
20.
12.
Deut.
4.
40.
5.
16
,
33.
8.
1.
Psal.
9.
16.
Prov.
4.
10.
Eph.
6.
2
,
3.
1
Tim.
4.
8.
AND
God
threatens
the
wicked
,
that
for
their
impieties
he
will
cut
them
off
in
the
midst
of
their
Age
,
that
they
shall
not
live
so
long
as
otherwise
they
might
.
Lev.
26.
25.
Deut.
5.
25
,
26.
6.
15.
7.
10.
8.
19.
Psal.
55.
23.
104.
35.
109.
8.
Prov.
10.
27.
FROM
the
Examples
of
Er
and
Onan
Gen.
38
7
,
10.
of
Corah
,
Dathan
,
and
Abiram
Numb.
16.
32
,
33.
of
the
Jews
,
Exo.
31.
14
,
15
;
of
the
Egyptians
,
Exod.
14.
28.
of
Absolon
2
Sam.
18.
9
;
of
Ananias
and
Saphira
Acts
5.
5
,
10.
But
were
there
a
fatal
Period
,
all
these
Promises
and
Menaces
must
needs
be
vain
,
false
,
and
ridiculous
;
which
to
affirm
or
imagine
would
be
no
small
blasphemy
:
And
the
sad
Catastrophes
of
the
forementioned
,
of
Er
and
Onan
,
of
Ananias
and
Saphira
,
&c.
were
the
results
of
his
eternal
and
absolute
Decrees
,
and
not
of
his
wrath
and
just
Judgments
.
And
that
tho
Corah
and
his
Confederates
did
not
die
the
common
death
of
men
,
but
the
earth
open'd
her
mouth
,
and
swallowed
them
up
;
yet
in
(
W.
C's
Opinion
,
pag.
9.
)
they
liv'd
out
all
the
days
of
their
special
and
personal
limit
;
or
all
the
days
appointed
as
their
portion
in
the
land
of
the
living
.
This
methinks
looks
Legerdemain
,
than
honest
and
sound
Theology
.
THERE
are
two
places
of
holy
Writ
,
(
amongst
several
others
,
some
whereof
anon
I
shall
have
occasion
to
nominate
,
)
which
may
cause
W.
C.
to
strike
sail
,
and
yeeld
to
right
and
truth
,
if
the
simple
Encomiums
of
the
Vulgar
,
and
of
the
factious
Party
,
have
not
metamorphoz'd
,
and
puft
him
up
into
a
carnal
state
(
which
he
tells
us
is
very
dangerous
,
and
in
this
we
believe
him
;
)
of
arrogancy
and
self-adoration
.
THE
first
is
,
Jer.
21.
8
,
9.
Thus
saith
the
Lord
,
Behold
I
set
before
you
the
way
of
life
,
and
the
way
of
death
.
He
that
abideth
in
this
City
shall
die
by
the
sword
,
and
by
the
famine
,
and
by
the
pestilence
;
but
he
that
goeth
out
,
and
falleth
to
the
Caldeans
that
besiege
you
,
he
shall
live
,
and
his
life
shall
be
to
him
for
a
prey
.
Which
clearly
demonstrates
,
that
the
time
,
manner
,
and
place
of
their
death
,
were
not
limited
and
determined
by
any
absolute
and
unchangeable
purpose
or
Decree
of
God
;
for
't
was
in
their
own
choice
and
power
either
to
extend
or
shorten
their
days
.
If
they
would
remain
in
the
City
,
they
should
die
;
if
forsake
it
,
they
should
live
.
THE
second
is
the
fifth
Commandment
,
Exod.
20.
12.
which
only
hath
a
Promise
annext
to
it
:
Honour
thy
father
and
mother
,
that
is
,
thy
civil
Parents
,
(
the
King
,
Magistrates
;
)
thy
Ecclesiastical
Parents
,
(
Bishops
,
Pastors
;
)
as
well
as
thy
natural
Parents
,
that
brought
thee
into
the
world
;
that
thy
days
may
be
long
in
the
land
.
[
That
]
here
intimates
not
the
final
cause
,
but
the
event
;
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Grammarians
speak
)
for
this
is
not
the
end
of
our
obedience
,
but
an
event
and
a
consequent
to
follow
upon
it
:
and
the
Promise
is
used
as
a
motive
to
give
honor
to
whom
honor
is
due
.
To
clear
the
truth
of
this
,
we
must
observe
first
,
That
all
the
Promises
of
God
for
temporal
things
,
as
for
life
,
health
,
wealth
,
are
conditional
,
not
absolute
;
Psal.
34.
12
,
13
,
14.
1
Pet.
3.
10
,
11.
Mat.
6.
33.
and
shall
so
far
be
performed
as
may
make
for
our
good
;
and
therefore
in
Deut.
5.
16.
the
Promise
is
thus
limited
and
declar'd
:
Honour
thy
Father
and
thy
Mother
that
thy
days
may
be
prolonged
,
and
that
it
may
go
well
with
thee
.
So
that
the
meaning
is
,
(
saith
the
most
Reverend
and
Learned
Bp.
of
Glocester
in
his
Exp.
)
that
so
long
as
it
may
go
well
with
any
man
,
his
life
shall
be
prolonged
as
no
farther
;
but
if
his
life
prove
to
him
a
displeasure
and
no
benefit
,
it
shall
be
taken
away
,
and
an
eternal
,
which
is
far
better
,
bestowed
on
him
.
Thus
it
happen'd
to
Josiah
,
2
Kings
22.
20.
Thou
shalt
be
gathered
into
thy
grave
in
peace
,
and
thine
eyes
shall
not
see
all
the
evil
which
I
will
bring
on
this
place
.
Or
secondly
,
That
it
may
go
well
with
thee
,
may
carry
this
sense
,
which
St.
Paul
intimates
,
1
Tim.
1.
2.
Honor
and
pray
for
Kings
,
that
you
may
lead
a
quiet
and
peaceable
life
;
for
where
this
holy
Order
is
broken
and
abrogated
,
all
peace
and
quietness
(
as
our
civil
Dissentions
prov'd
)
is
disturb'd
,
and
nothing
but
blood
,
wounds
,
and
confusion
follow
.
Or
thirdly
,
This
might
shew
Gods
Ordinance
:
For
the
Almighty
commonly
gives
a
healthy
and
long
life
to
crown
our
obedience
even
before
the
Sons
of
men
,
Psal.
37.
22.
Jer.
17.
11.
In
this
particular
the
disobedient
Son
was
to
be
cut
off
by
the
hand
of
the
Magistrate
,
and
was
to
be
stoned
,
Deut.
21.
18.
And
Solomon
tells
us
,
Prov.
30.
17.
The
eye
that
mocketh
at
his
Father
,
and
despiseth
to
obey
his
Mother
,
the
Ravens
of
the
valley
shall
pick
it
out
,
and
the
young
Eagles
shall
eat
it
.
By
this
we
see
that
Gods
Law
was
,
that
the
undutiful
Son
should
not
be
long-liv'd
,
should
not
live
so
long
as
the
dutiful
and
obedient
.
Yea
sometimes
God
executes
this
vengeance
with
his
own
hands
,
as
upon
Corah
and
his
rebellious
Associates
.
The
Story
of
the
Kings
,
of
all
ancient
and
modern
Records
will
assure
us
,
That
the
Disobedient
,
Thieves
,
Murtherers
,
Rebels
,
Traytors
,
were
not
long-liv'd
;
but
perished
often
by
the
sword
and
immature
death
.
BUT
our
Lover
of
Humility
,
at
the
end
of
his
Paraphrase
on
this
Commandment
,
flatly
deny'd
all
this
from
the
Pulpit
,
(
and
I
must
tell
you
in
a
Parenthesis
,
that
I
first
animadverted
on
what
W.
C.
preacht
;
)
tho
't
is
wisely
omitted
by
the
Press
;
and
affirm'd
with
no
small
confidence
,
(
as
G.
S.
W.
G.
and
several
others
besides
my self
,
will
be
depos'd
;
)
viz.
That
we
do
see
by
Experience
,
That
the
rebellious
and
undutiful
to
Parents
do
live
so
long
as
those
that
are
dutiful
and
obedient
.
A
pure
Catechist
;
For
this
,
I
presume
,
is
no
infinitely
Soul-concerning
point
(
if
I
may
speak
in
his
own
Dialect
)
or
precious
Doctrine
to
inspirit
either
men
or
children
to
duty
and
obedience
;
but
a
grand
Incentive
for
Villains
to
continue
in
their
infernal
plots
and
designes
;
or
,
when
being
detected
,
a
Salvo
for
them
;
and
is
,
if
we
may
believe
our
own
Experience
,
and
the
Word
of
truth
it self
,
a
notorious
falsity
and
delusion
,
and
clearly
evacuates
Gods
promises
.
For
Myriads
,
we
know
,
of
Rebels
and
Murtherers
,
in
the
most
flourishing
part
of
their
lives
,
have
been
cut
off
by
the
sword
of
Justice
:
But
Mat.
5.
5.
Blessed
are
the
meek
;
for
they
shall
inherit
the
earth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Dr.
Ham.
)
very
often
hath
a
peculiar
Critical
signification
in
the
Gospels
,
and
refers
to
the
Land
of
Judaea
,
and
here
by
being
promised
to
the
meek
and
obedient
,
looks
distinctly
on
the
fifth
Commandment
,
&
in
it
on
the
Land
,
which
the
Lord
thy
God
giveth
thee
,
i.
e.
a
fruitful
prosperous
being
here
on
earth
,
viz.
long
life
and
tranquillity
;
which
is
here
said
to
belong
by
promise
of
God
peculiarly
to
the
meek
.
But
when
the
exercises
of
this
virtue
of
meekness
and
obedience
in
some
singular
conjunctures
of
time
brings
losses
,
or
death
upon
them
;
they
shall
richly
be
rewarded
in
another
world
,
and
be
made
amends
abundantly
there
for
all
that
the
practice
of
this
virtue
hath
brought
on
them
.
BUT
it
may
be
said
,
(
and
that
truly
too
,
for
ought
I
know
;
)
that
W.
C.
had
not
this
(
viz.
That
we
do
see
by
Experience
,
&c.
)
in
his
Notes
.
But
this
will
not
excuse
him
;
for
should
I
extol
and
preach
up
the
Doctrine
and
Discipline
of
the
Church
of
England
,
(
as
in
Duty
and
Conscience
I
ought
,
)
and
my
Notes
should
be
very
sound
and
orthodox
;
yet
if
I
should
tell
my
Auditors
ex
tempore
,
or
without
my
Notes
,
That
the
Doctrines
of
Transubstantiation
,
of
Purgatory
,
Invocation
of
Saints
,
&c.
are
agreeable
to
Gods
word
;
I
know
I
ought
and
should
be
questioned
for
it
,
and
my
Notes
would
not
keep
me
in
my
Parsonage
without
an
open
Recantation
,
seeing
there
are
honest
Witnesses
enough
to
prove
it
.
BUT
to
do
W.
C.
all
the
right
imaginable
,
I
shall
transcribe
verbatim
his
new-model'd
Answers
to
two
Texts
of
Scripture
,
which
he
thought
might
contradict
(
as
indeed
they
doe
)
his
former
Assertions
.
FIRST
Solomon
saith
,
Eccles.
7.
17.
Be
not
overmuch
wicked
,
neither
be
thou
foolish
,
why
shouldest
thou
die
before
thy
time
?
ANSW.
(
pag.
8.
)
He
that
dies
before
his
time
,
dyes
not
before
the
time
which
God
hath
determined
;
an
unseasonable
death
to
man
,
doth
not
prevent
Gods
season
:
To
clear
which
,
we
must
distinguish
about
death
,
which
is
Twofold
.
First
,
Natural
;
Secondly
,
Violent
.
A
man
that
dies
a
violent
death
,
is
said
to
dye
before
his
time
which
he
might
have
reached
unto
by
the
course
of
nature
;
Sin
cuts
him
off
,
before
God
cuts
him
off
:
But
then
God
cuts
him
off
for
sin
.
Thus
many
dye
before
their
time
;
and
except
in
this
sense
,
no
man
dies
before
his
time
.
TRULY
Sir
,
in
this
sense
(
without
aping
you
,
&
straining
for
Rimes
and
Quibles
,
)
't
is
perfect
nonsense
;
for
how
can
a
man
that
dies
a
Violent
death
,
be
properly
said
in
any
sense
to
dye
before
his
time
?
when
,
according
to
your
own
words
,
(
pag.
11.
)
God
in
his
unchangeable
purpose
hath
appointed
,
and
determined
the
very
moment
,
manner
,
and
place
of
every
mans
death
;
whether
Natural
or
Violent
,
whether
by
burning
at
the
Stake
,
or
hanging
on
the
Gallows
.
And
besides
,
we
cannot
truly
affirm
of
many
sincere
,
pious
,
and
virtuous
men
,
that
were
remov'd
hence
by
a
Violent
death
;
Jeremy
was
stoned
,
Ezekiel
beheaded
,
Isaiah
cut
asunder
,
Eleazar
,
at
the
age
of
fourscore
years
,
cudgel'd
to
death
,
none
of
the
easiest
doubtless
;
most
of
the
Prophets
and
Apostles
persecuted
and
slain
,
St.
Peter
endur'd
crucifixion
with
his
head
downward
,
according
to
his
own
request
,
and
St.
Paul
decollation
,
in
one
day
at
Rome
,
as
Eusebius
tells
us
;
some
burnt
,
others
devoured
by
wild
Beasts
,
or
the
like
deaths
,
as
St.
Polycarpus
,
Ignatius
,
St.
Laurence
,
Cyprian
,
and
Myriads
which
suffer'd
under
Nero
,
Trajan
,
Antonius
,
Severus
,
Maximinus
,
and
Dioclesian
who
everted
Churches
,
and
made
the
sacred
Bibles
become
fuel
to
devouring
flames
;
We
dare
not
,
I
say
,
judge
,
That
Sin
did
cut
those
glorious
Saints
off
,
(
because
they
suffer'd
Violent
deaths
,
)
before
God
did
cut
them
off
;
and
that
then
God
did
cut
them
off
for
sin
:
for
this
were
a
signe
of
Gods
justice
,
wrath
,
and
fury
.
But
rather
that
God
did
cut
them
off
,
before
Sin
did
cut
them
off
;
either
for
the
advancement
of
his
honor
and
glory
,
the
good
of
the
Church
,
(
for
sanguis
Martyrum
est
semen
Ecclesiae
;
)
or
to
free
them
from
future
miseries
and
calamities
,
which
otherwise
might
befal
them
.
So
Isaiah
57.
1.
The
righteous
is
taken
away
from
the
evil
to
come
.
All
which
are
infallible
Tokens
of
Gods
infinite
mercy
and
immense
love
.
SECONDLY
,
David
saith
,
Psal.
55.
2.
That
bloody
and
deceitful
men
,
shall
not
live
out
half
their
days
.
ANSW.
(
pag.
9.
)
For
answer
to
this
you
must
know
(
Beloved
)
that
there
is
a
general
and
special
,
or
personal
limit
of
man's
Life
.
1.
The
general
Limit
is
Seventy
or
Eighty
years
.
Psal.
90.
The
few
exceptions
which
some
have
made
by
exceeding
this
limit
,
weakens
not
this
general
Rule
.
2.
There
is
a
particular
limit
upon
every
person
;
the
limit
of
one
may
be
Forty
years
,
when
another
is
tied
to
Thirty
,
a
third
to
Twenty
,
a
fourth
to
Five
,
and
a
fifth
perhaps
may
be
tied
to
Four
years
;
these
are
special
Limits
upon
special
men
.
Now
when
the
Psalmist
saith
,
That
a
bloody
and
deceitful
man
shall
not
live
out
half
his
days
;
the
meaning
(
the
subverting
)
of
it
is
,
that
he
shall
not
live
out
half
the
days
of
mans
general
limit
:
As
suppose
a
bloody
man
be
cut
off
at
Thirty
,
he
hath
not
lived
out
half
Seventy
or
Eighty
years
,
which
are
the
common
terms
of
Life
prescribed
unto
Mankind
,
beyond
which
they
cannot
pass
;
but
this
man
lives
out
all
the
days
of
his
special
and
personal
limit
,
or
all
his
days
which
are
appointed
as
his
portion
in
the
Land
of
the
living
.
Thus
the
bloodiest
man
that
is
,
let
him
dye
when
he
will
,
dyes
in
the
particular
season
appointed
unto
him
.
A
prolix
,
frivolous
,
and
childish
Answer
,
tho
perhaps
he
may
think
it
very
Scholastick
;
the
substance
whereof
in
short
is
this
:
David
(
Beloved
)
dreams
,
That
bloody
men
shall
not
live
out
half
their
days
;
but
I
(
your
Oracle
)
assure
you
,
That
the
bloodiest
man
that
is
,
lives
out
all
the
days
of
his
special
and
personal
limit
;
or
all
his
days
which
are
appointed
as
his
portion
in
the
Land
of
the
living
.
If
this
is
sound
and
Authentique
,
(
profound
Sir
)
What
difference
then
(
in
respect
of
a
long
Life
or
a
short
,
)
is
there
between
the
blood-thirsty
and
merciful
,
the
fraudulent
and
just
?
For
a
precious
Saint
can
but
live
out
all
the
days
of
his
special
and
personal
limit
,
or
all
the
days
which
are
appointed
as
his
portion
in
the
Land
of
the
Living
;
and
so
(
in
your
judgment
)
doth
every
notorious
and
precious
Rogue
.
But
suppose
a
Felon
or
Murtherer
is
executed
at
three
or
fourscore
years
(
as
hath
often
happen'd
,
)
then
,
according
to
your
own
account
,
his
days
cannot
be
said
to
be
shortned
in
any
respect
;
for
he
hath
liv'd
out
all
the
days
both
of
his
general
and
special
limit
.
If
our
popular
Holderforth
is
not
past
shame
and
all
goodness
,
he
may
do
well
(
if
the
Parcae
will
permit
,
)
to
recal
his
Pamphlets
,
which
with
a
great
deal
of
ostentation
he
has
scatter'd
amongst
the
Vulgar
,
and
resign
them
to
Vulcan
,
or
my
Lords-house
for
necessary
uses
;
for
he
that
hath
but
half
an
eye
,
may
without
an
Optick-glass
see
,
how
notoriously
the
sacred
Writ
is
contradicted
,
tortur'd
,
and
scandaliz'd
by
his
petty
Distinctions
.
THE
Almighty
,
we
concede
,
may
permit
(
but
not
absolutely
and
peremptorily
determine
and
appoint
,
)
the
fall
either
of
this
man
or
that
;
yea
he
may
permit
(
for
ends
best
known
to
himself
,
)
the
meek
,
obedient
,
and
virtuous
to
suffer
by
or
with
the
prophane
:
As
we
have
known
Royal
Innocency
to
be
arraign'd
as
the
vilest
Criminal
,
and
he
that
was
inferior
to
God
only
,
to
be
murther'd
,
like
the
holy
Jesus
,
by
the
fury
and
out-cry
of
the
unstable
Multitude
,
the
very
Scum
and
Rabble
.
Yet
this
Heroick
and
ever
blessed
Martyr
never
repin'd
,
and
exclaim'd
against
Gods
methods
and
dealings
as
unjust
or
unequal
;
but
gave
us
the
reason
of
all
our
sad
disasters
and
heavy
pressures
.
Our
Sins
(
saith
he
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
being
ripe
,
there
was
no
preventing
of
Gods
justice
from
reaping
that
glory
in
our
calamities
,
which
we
rob'd
him
of
in
our
prosperity
.
For
punishments
are
but
the
results
of
sins
;
and
therefore
whatsoever
Malignity
lies
in
the
effect
becomes
entirely
chargeable
upon
the
Cause
,
and
we
are
to
look
upon
our
Vice
not
only
as
our
greatest
but
our
only
unhappiness
.
Our
numerous
and
gygantick
Provocations
did
call
for
judgments
,
and
that
the
expiring
of
the
Breath
of
our
Nostrils
,
was
a
great
one
,
the
whole
Nation
soon
felt
,
lay
gasping
,
ready
to
bid
adieu
to
all
sublunary
comforts
.
For
God
in
his
justice
to
Us
shorten'd
his
days
,
and
suffer'd
for
a
time
Tyrants
on
his
Throne
,
to
become
Sirens
and
Crocodiles
to
fascinate
and
trapan
,
and
Lictors
to
scurge
us
;
but
in
his
mercy
to
Him
,
remov'd
him
hence
,
from
the
evil
and
miseries
approaching
;
and
crown'd
him
first
with
Martyrdom
,
and
then
with
glory
.
Una
eademque
manus
vulnus
opemque
.
The
rod
of
our
Maker
when
it
falls
upon
the
virtuous
,
being
,
like
that
of
an
indulgent
Parent
upon
his
only
Child
,
the
strongest
argument
of
love
and
affection
.
He
intends
the
greatest
pity
,
when
to
the
Spectators
that
are
ignorant
of
his
designes
,
he
seems
most
cruel
and
inexorable
;
and
when
he
seems
to
patronize
and
favour
the
Stratagems
of
the
vicious
,
't
is
only
that
Their
fall
and
His
glory
might
be
the
greater
;
and
that
they
might
in
the
height
of
their
arrogancie
and
presumption
,
like
lofty
Pharaoh
and
his
army
,
eternally
sink
and
perish
.
But
many
inconsiderate
men
,
we
know
,
are
much
startled
,
and
secretly
murmur
;
Qui
cumres
hominum
tantac
aligine
volvi
Aspicerent
,
laetosque
diu
florere
nocentes
Vexarique
pios
.
So
holy
David
had
a
zealous
indignation
against
the
successes
of
the
wicked
,
and
repin'd
to
see
them
thrive
in
wealth
and
grandeur
;
but
when
he
had
recourse
to
Gods
Sanctuary
,
and
enter'd
into
a
serious
consideration
of
his
counsels
and
providence
,
he
soon
perceiv'd
the
Scene
to
be
alter'd
,
and
that
their
Prosperity
was
no
more
but
like
that
of
a
dream
whilst
it
lasts
't
is
imaginary
not
real
.
Fret
not
thy self
then
because
of
evil
doers
,
neither
be
thou
envious
against
the
workers
of
iniquity
.
For
they
shall
soon
be
cut
down
like
the
grass
,
and
wither
as
the
green
herb
.
But
those
that
wait
upon
the
Lord
,
those
shall
inherit
the
earth
.
Psal.
37.
1
,
2
,
9.
The
general
common
end
of
the
wicked
is
untimely
excision
,
signal
punishments
even
in
this
Life
;
mind
the
sad
Exits
of
the
Sodomites
,
of
Herod
,
Judas
,
Simon
Magus
,
Arius
,
Julian
the
Apostate
;
of
the
Conspirators
and
Murtherers
of
our
late
dread
Soveraign
,
Dorislaus
and
Ascham
stab'd
,
Hoyle
hang'd
himself
,
Norton
,
being
disquieted
in
mind
,
dyed
raving
mad
;
Harrison
,
Scot
,
Carew
,
Jones
▪
Scroop
,
Axtel
,
precious
Hugh
Peters
hang'd
and
quarter'd
:
But
we
shall
not
ascribe
their
deplorable
and
immature
deaths
as
happening
unto
them
from
the
eternal
Decrees
,
or
from
Gods
unchangeable
purpose
;
but
from
their
own
demerits
,
and
Gods
just
judgments
.
Whereas
the
Lot
of
the
pious
and
obedient
is
length
of
days
,
and
prosperity
in
this
World
;
but
if
that
fail
,
as
God
in
his
infinite
wisdom
sometimes
sees
good
tha●
it
should
,
an
abundant
compensation
of
bliss
in
the
Life
to
come
shall
be
most
certain
.
He
that
loseth
his
life
for
my
sake
(
saith
our
Saviour
)
shall
find
it
.
Mat.
10.
39.
The
loss
of
a
short
temporary
Life
shall
be
rewarded
with
an
eternal
.
THERE
is
one
place
(
upon
which
W.
C.
wholy
depends
that
at
the
first
aspect
may
seem
to
favour
a
fatal
Period
;
Job
.
14.
5.
His
days
are
determined
,
the
number
of
his
months
are
with
thee
,
thou
hast
appointed
his
bounds
which
he
cannot
pass
.
Upon
which
words
two
learned
Criticks
comments
thus
:
Significat
hic
apud
Deum
esse
certissimam
praescientiam
dierum
&
mensium
quibus
homo
victurus
sit
,
ex
qua
tamen
non
sequitur
necessitas
rei
(
nam
res
est
contingens
)
sed
tantum
necessitas
consequentiae
.
The
days
and
years
of
mans
life
,
in
respect
of
Gods
prescience
are
determined
and
most
certain
;
but
from
hence
it
doth
not
follow
that
the
thing
it self
,
mans
time
is
necessarily
determined
,
(
for
't
is
contingent
and
vareable
,
)
but
only
the
necessity
of
the
consequence
;
because
God
,
whose
eyes
cannot
be
deceiv'd
,
sees
all
things
uno
intuitu
,
that
our
days
and
months
will
be
thus
long
,
or
thus
short
.
SO
the
Metaph.
tell
us
:
Quae
Deus
praescit
non
possunt
non
evenire
,
&
sic
habent
necessitatem
fiendi
.
Idque
propter
infallibilitatem
praescientiae
divinae
.
Res
enim
sic
dicuntur
necessariae
non
nisi
per
connexionem
ad
aliud
,
hoc
est
,
praescientiam
divinam
.
Loquendo
autem
de
rebus
in
se
spectatis
,
quae
praesciuntur
,
remota
connexione
ad
praescientiam
divinam
,
non
omnes
res
sunt
necessariae
,
quae
necessit
as
est
consequentis
.
Sunt
enim
multa
in
mundo
casualia
,
fortuita
,
libera
,
quae
omnia
in
se
spectata
non
necessaria
sed
contingentia
sunt
.
Fiunt
proculdubio
cuncta
,
ait
Boet.
quae
futur
a
Deus
praenoscit
;
sed
eorum
quaedam
proficiscuntur
de
libero
;
quae
quamvis
eveniant
,
tamen
propriam
naturam
non
amittunt
,
sed
priusquam
fierent
etiam
non
evenire
potuissent
.
AND
says
the
other
;
Causae
naturales
&
morales
suos
habent
effectus
in
vita
hominis
conservanda
.
Deus
igitur
illas
in
constituendo
termino
vitae
,
ut
omniscius
respexit
,
ita
tamen
ut
eas
,
uhi
velit
inhibere
possit
.
Natural
and
moral
Causes
,
as
wholsom
food
,
air
,
water
,
continency
,
temperance
&c.
have
their
effects
and
operations
in
preserving
mans
Life
;
and
God
in
terminating
and
setting
Boundaries
to
mans
Life
,
as
he
is
Omniscient
and
foresees
all
things
,
hath
an
eye
and
respect
to
these
;
yet
so
that
he
can
put
a
Stop
to
those
natural
and
moral
Causes
,
can
inhibit
them
,
as
in
his
infinite
wisdom
he
sees
fit
.
As
for
Example
,
God
sees
that
such
a
man
living
and
doing
thus
and
thus
,
will
,
according
to
the
ordinary
course
of
nature
,
certainly
live
thus
long
,
suppose
fifty
,
sixty
,
seventy
years
;
yet
God
may
cause
that
this
man
that
might
live
thus
long
,
shall
dye
much
sooner
,
as
at
twenty
or
thirty
.
So
God
in
his
mercy
may
shorten
the
days
of
many
righteous
men
,
take
them
away
from
the
evil
to
come
;
or
in
his
justice
cut
off
the
wicked
,
that
according
to
the
strength
of
nature
,
and
the
set
bounds
thereof
,
might
have
liv'd
much
longer
.
Yea
Job
himself
is
against
a
fatal
Period
,
and
therefore
we
cannot
imagine
if
he
intended
it
in
the
14
Chap.
he
would
have
contradicted
both
himself
and
it
in
the
21
Chap.
19
,
20
,
21.
ver.
God
layeth
up
his
iniquity
for
his
children
,
he
rewardeth
him
,
and
he
shall
know
it
.
His
eyes
shall
see
his
destruction
,
and
he
shall
drink
of
the
wrath
of
the
Almighty
.
For
what
pleasure
hath
he
in
his
house
after
him
,
when
the
number
of
his
months
are
cut
off
in
the
midst
.
W.
C.
being
now
forc'd
from
his
strong
Hold
,
which
he
thought
invincible
;
;
't
will
be
his
wisest
way
to
address
himself
to
the
Alchoran
,
where
he
may
find
more
kindness
,
and
need
not
fear
a
second
repulse
.
NEITHER
may
mens
lives
be
shorten'd
only
,
but
also
extended
;
whereof
we
have
a
pregnant
example
in
the
2
Kings
20.
beg
.
For
God
plainly
signified
to
Hezekiah
,
that
he
should
dye
of
that
very
distemper
he
then
labour'd
under
;
for
he
was
come
to
the
set
Bounds
,
beyond
which
he
could
not
pass
,
except
Omnipotency
be
pleased
to
remove
them
farther
.
So
ver.
1.
Hezekiah
was
sick
unto
death
,
and
the
Prophet
Isaiah
came
,
and
said
to
him
.
Thus
saith
the
Lord
,
Set
thy
house
in
order
,
for
thou
shalt
dye
,
and
not
live
.
Yet
the
immutable
Creator
that
decrees
mutability
,
(
as
the
learned
Dr.
Jackson
words
it
,
)
and
whose
promises
and
menaces
are
not
absolute
but
conditional
;
hearing
his
Prayers
,
and
seeing
his
tears
,
remov'd
the
Boundary
,
recover'd
him
with
a
lump
of
figs
,
(
to
demonstrate
the
use
and
necessity
of
means
,
)
and
added
to
his
Life
fifteen
years
.
And
therefore
W.
C's
Gloss
is
very
prodigious
and
Enthusiastick
,
(
pag.
8.
)
The
fifteen
years
added
to
Hezekiah
's
Life
,
were
added
to
Hezekiah
's
date
,
not
to
Gods
.
Hezekiah
looked
upon
himself
as
a
dead
man
,
that
he
should
dye
of
that
very
sickness
,
(
and
good
reason
,
seeing
God
told
him
so
;
)
and
so
in
all
likelihood
did
his
best
Physicia●s
,
for
he
was
sick
of
the
Plague
;
but
both
he
and
they
were
deceiv'd
:
for
God
in
his
unchangeable
purpose
,
had
appointed
fifteen
years
more
to
Hezekiah
's
Life
.
STRANGE
indeed
:
For
we
find
in
the
Chapter
no
such
learned
Cheats
and
Pick-pockets
,
(
as
all
Physitians
are
,
supposing
a
fatal
Period
;
)
nor
the
least
shadow
of
such
an
interpretation
:
for
God
himself
said
by
the
mouth
of
his
Prophet
,
I
have
heard
thy
Prayer
,
and
I
will
add
unto
thy
days
fifteen
years
,
and
I
will
deliver
thee
and
this
City
&c.
And
as
a
sign
that
God
himself
would
effect
this
,
and
did
not
prevaricate
;
a
Miracle
is
wrought
,
he
brought
the
shadow
(
the
Sun
)
ten
degrees
backward
by
which
it
had
gon
down
in
the
dial
of
Ahaz
.
But
were
the
former
Paraphrase
true
,
God
himself
made
—
,
and
the
Prophet
told
a
Lie
,
and
was
deceiv'd
,
as
well
as
Hezekiah
and
his
Physicians
;
and
the
words
should
not
run
,
The
Lord
will
,
or
did
really
add
to
Hezekiah's
days
fifteen
years
;
but
Hezekiah
,
the
Prophet
,
the
Physicians
,
with
all
the
Nobles
and
Courtiers
,
not
well
understanding
this
infinitely
Soul-concerning
Point
,
viz.
a
Fatal
Period
;
were
so
simple
and
credulous
as
to
believe
that
God
had
miraculously
extended
Hezekiah's
Life
:
(
and
who
can
think
otherwise
,
that
reads
and
believes
this
sacred
History
?
)
Whereas
God
had
absolutely
decreed
from
eternity
,
or
in
his
unchangeable
purpose
appointed
,
(
there
is
not
the
least
difference
in
the
Phrases
,
)
that
Hezekiah
should
live
fifteen
years
longer
;
which
being
not
expir'd
,
't
was
impossible
for
the
Plague
,
or
for
God
himself
to
put
an
end
to
his
days
.
A
feeble
and
impotent
God
that
can
neither
extend
nor
shorten
the
Lives
of
his
Creatures
.
'T
is
wonderful
to
see
,
that
one
petty
Distinction
(
in
Mans
date
,
but
not
in
Gods
,
)
should
be
of
such
mighty
force
as
to
enervate
so
many
plain
Texts
of
Scripture
,
as
have
been
,
and
may
be
produc'd
for
the
prolonging
and
shortning
of
mans
Life
;
and
to
make
them
speak
quite
contrary
,
even
to
become
like
a
Nose
of
Wax
,
to
turn
either
to
this
side
or
that
,
to
prove
truth
to
be
falshood
,
and
falshood
truth
.
Should
I
be
troubled
with
such
an
airy
and
Atheistical
Whimsie
,
as
to
affirm
with
some
of
the
ancient
Peripateticks
and
Ethnicks
,
That
the
World
is
eternal
;
(
tho
Aristotle
himself
doubted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
And
against
it
is
objected
Gen.
1.
1.
In
the
beginning
God
created
the
heaven
and
the
earth
,
Ergo
Mundus
non
fuit
ab
aeterno
.
I
shall
most
humbly
crave
W.
C's
leave
,
borrow
his
almighty
distinction
,
and
answer
very
magisterially
,
as
he
did
to
the
Lords
adding
to
Hezekiah's
days
fifteen
years
.
'T
is
true
,
in
mans
date
,
viz.
in
the
date
and
account
of
Moses
,
Aaron
,
and
their
Bigots
,
the
World
had
a
beginning
;
but
in
Gods
date
't
was
eternal
:
for
God
in
his
unchangeable
purpose
had
appointed
it
from
Eternity
,
Such
stuff
as
this
will
pass
for
superfine
Doctrine
;
for
powerful
Preaching
and
sublime
Raptures
,
with
those
that
have
their
Instructers
of
the
Geneva
stamp
in
as
great
admiration
because
of
advantage
,
Jude
16.
as
the
simple
Papists
have
their
Monks
and
Confessors
,
or
even
as
his
Holiness
the
Pope
himself
.
THE
learned
and
judicious
Beverovicius
,
before
he
could
think
that
his
Profession
could
find
any
considerable
entertainment
among
men
,
thought
it
fit
to
be
stated
by
the
knowing
men
of
his
Age
;
viz.
Whether
there
were
a
fatal
end
of
every
man's
life
,
beyond
which
it
were
not
in
the
power
and
compass
of
art
,
sobriety
,
or
good
managery
to
extend
it
;
and
as
little
in
the
power
of
any
Disease
or
Intemperance
,
or
even
the
Famine
,
Plague
,
or
Sword
to
shorten
it
?
Should
the
same
Question
be
again
started
,
no
considering
men
,
I
presume
,
would
hold
the
affirmative
.
For
we
daily
see
the
sad
effects
and
results
of
intemperance
and
inordinate
living
;
we
have
often
seen
,
felt
,
or
heard
of
the
impartial
and
mighty
power
of
the
Sword
and
Pestilence
;
how
Myriads
have
been
cut
off
,
that
according
to
the
strength
and
ordinary
course
of
nature
,
and
Gods
common
Providence
,
might
have
liv'd
much
longer
.
And
therefore
we
are
not
so
stupid
and
zealously
Lunatick
,
as
not
to
fear
the
frequent
Afterclaps
(
Feavers
,
Dropsies
,
Surfeits
,
)
of
high
and
constant
debaucheries
,
or
the
Fury
of
insulting
Enemies
,
and
infectious
Diseases
.
Our
most
mortifyed
and
stoutest
Combatants
for
fatal
and
necessary
events
,
will
suffer
their
actions
to
contradict
their
Faith
,
(
tho
Protestatio
contra
factum
non
valet
;
)
and
be
thought
timorous
and
ignorant
Creatures
,
even
quake
and
fly
,
to
save
their
Lives
,
from
any
imminent
danger
;
which
,
supposing
their
firm
belief
and
confidence
of
a
fatal
Period
,
is
a
piece
of
notorious
Folly
.
For
if
neither
intemperance
,
the
Sword
,
or
Plague
,
can
shorten
our
days
one
minute
;
I
would
fain
know
,
in
respect
of
our
Health
and
Safety
,
why
we
should
dread
them
,
or
avert
from
either
;
why
Bacchus
and
Venus
,
daily
carouzing
and
obscene
Embraces
are
respected
,
yea
are
known
and
profest
Foes
to
Longaevity
;
why
we
may
not
rest
as
securely
in
a
Pest-house
,
as
on
a
bed
of
Roses
,
as
safe
before
a
Cannons
mouth
,
as
in
our
Closets
?
And
so
our
Saviours
Advice
(
who
minds
the
welfare
of
our
Bodies
as
well
as
of
our
Souls
,
)
must
needs
be
vain
and
ridiculous
,
Mat.
10.
23.
When
they
persecute
you
in
this
City
,
flee
into
another
.
For
no
Asylum
,
or
City
of
Refuge
(
granting
a
fatal
Period
)
can
save
us
,
or
extend
our
days
the
least
point
of
time
.
And
so
this
precept
or
prudent
Counsel
of
Christ
to
his
Disciples
,
(
viz.
To
flee
from
Persecution
,
)
is
as
thwarting
to
W.
C.'s
.
Doctrine
,
as
he
tells
us
(
pag.
18.
)
that
of
Martha's
to
him
was
;
If
thou
hadst
been
here
my
Brother
had
not
dyed
.
Sir
't
is
my
hearty
request
that
you
would
not
be
passionate
,
and
question
the
Holy
Jesus
,
as
you
seem
to
do
poor
silly
St.
Martha
,
for
her
confiding
in
our
Saviours
power
,
and
love
to
her
Brother
;
That
if
he
had
been
there
,
Lazarus
had
not
dyed
;
saying
,
Is
not
this
advice
a
thwarting
of
my
Doctrine
?
Can
fleeing
from
Persecution
free
us
from
Death
,
or
extend
our
days
one
minute
?
seeing
all
the
particular
circumstance
,
relating
to
it
(
viz.
the
time
,
manner
,
and
place
)
are
unchangeably
appointed
by
Gods
insuperable
Power
.
This
Counsel
,
't
is
confest
,
of
the
Theanthropos
,
is
a
thwarting
to
your
fatal
and
dogmatical
Assertions
;
and
so
is
Davids
address
to
the
Lord
,
Psal.
102.
24.
O
my
God
,
take
me
not
away
in
the
midst
of
my
days
.
Here
is
thwart
upon
thwart
to
try
your
Job-like
Patience
,
and
pregnant
Wit
,
in
forging
some
new
Distinctions
,
and
riming
Evasions
,
seeing
the
Old
ones
are
detected
,
and
already
cashier'd
.
BUT
farther
,
Were
this
Stoical
Opinion
(
fit
indeed
for
sanguinary
Designs
,
to
animate
Turks
and
ambitious
Rebels
;
)
most
clear
and
demonstrative
;
the
Physicians
then
may
burn
their
Books
,
Galen
and
Hypocrates
;
and
the
Apothecaries
and
Surgeons
may
pull
down
their
Shops
,
and
hang
themselves
(
if
they
are
asham'd
to
beg
,
)
for
want
of
bread
,
or
else
the
Magistrates
may
do
it
for
them
,
as
being
the
vilest
cheats
in
Nature
;
but
howe-ever
let
me
advise
them
that
for
pity
sake
,
that
they
would
no
longer
vex
and
torment
their
simple
Patients
with
Causticks
and
Scarifyings
,
nor
saw
off
Legs
and
Arms
tho
gangreen'd
:
the
very
moment
,
manner
,
and
place
of
their
Death
are
fixt
and
unalterable
;
no
Art
imaginable
,
no
fervent
Prayers
,
no
gracious
Providence
can
do
them
the
least
good
.
If
the
Eternal
Decree
is
,
that
this
Patient
shall
dye
of
this
gangrene
,
't
is
frustraneous
,
yea
cruelty
to
cut
off
the
mortifyed
member
;
but
if
the
Decree
is
,
that
he
shall
live
longer
,
and
dye
of
some
other
Distemper
;
let
the
Part
be
never
so
much
putrifyed
,
he
shall
certainly
(
tho
you
apply
not
the
least
remedy
,
)
live
out
all
the
days
determined
,
or
(
as
W.
C.
most
profoundly
words
it
,
)
all
the
days
of
his
special
and
personal
limit
.
What
a
ridicuculous
and
silly
thing
't
is
,
(
supposing
a
fatal
Period
)
for
pregnant
Females
so
highly
to
concern
themselves
for
fear
of
abortion
,
to
be
so
sollicitous
and
inquisitive
after
a
knowing
Mid-wife
,
when
old
gooddy
Tittle-tattle
can
perform
the
Office
as
well
;
and
,
when
being
deliver'd
,
to
undergo
such
cruel
thirsts
,
and
to
take
such
care
and
pains
about
the
New
born
Infant
?
If
the
Decree
is
,
that
both
the
Mother
and
the
Child
shall
live
,
a
good
Midwife
or
a
bad
,
or
none
at
all
,
quarts
and
pottles
of
strong
liquor
,
or
clear
Possets
,
Fish
or
Flesh
,
they
cannot
dye
;
but
if
the
Decree
is
,
that
one
or
both
shall
Dye
,
all
the
charges
and
care
imaginable
will
be
ineffectual
.
And
therefore
't
is
no
small
madness
to
cast
away
our
Mony
,
and
to
be
concern'd
(
as
some
soft-natur'd
Gossips
are
,
)
about
this
Nicety
or
that
;
for
Praedest
.
ad
finem
,
praedest
.
quoque
ad
media
,
if
God
has
ordained
Life
,
he
has
likewise
unavoidably
,
or
in
his
unchangeable
purpose
ordain'd
and
appointed
the
means
,
or
else
he
will
preserve
it
without
them
;
but
if
Death
is
in
the
Pot
,
there
is
no
avoiding
of
the
Broth.
This
W.
C.
(
if
he
understands
his
own
Principles
,
which
is
much
to
be
doubted
;
)
and
all
the
Irrespective
Reprobatarians
hold
,
and
endeavour
to
justifie
;
which
takes
away
the
liberty
of
mans
will
,
and
makes
him
inferior
to
Brutes
,
that
by
natural
instinct
choose
what
may
conduce
to
the
preservation
both
of
themselves
and
their
species
,
and
avoid
whatsoever
is
noxious
and
injurious
to
them
;
whereas
poor
man
is
as
senseless
,
and
incapacitated
to
do
himself
either
good
or
hurt
,
as
a
Stock
or
a
Stone
.
For
if
the
Decree
is
Life
,
it
shall
be
life
,
do
what
we
will
;
if
Death
,
do
what
we
can
,
Death
.
How
absurd
and
contrary
to
reason
,
experience
,
and
to
Gods
frequent
and
serious
Protestations
and
Invitations
this
is
,
the
meanest
capacity
may
easily
judge
?
SHOULD
a
man
in
a
sudden
and
violent
Distemper
,
a
Surfeit
,
Pleurisy
,
Apoplexy
,
&c.
despise
and
deride
the
known
and
usual
Remedies
,
(
as
many
of
this
Perswasion
have
done
;
tho
the
most
knowing
of
them
will
not
trust
and
depend
upon
this
fatal
Faith
,
but
in
their
Sickness
are
as
willing
to
send
for
a
judicious
Physitian
as
any
;
)
and
tell
his
mourning
Friends
and
Relations
,
that
he
will
not
so
much
suspect
God
as
to
try
the
skill
of
man
,
or
be
so
imprudent
as
to
fee
a
Fool
or
a
Cheat
:
for
the
time
,
manner
,
and
place
of
his
Death
are
unchangeably
appointed
by
Gods
insuperable
Power
.
And
therefore
why
do
you
talk
of
the
use
of
Means
?
when
the
strongest
Poyson
cannot
shorten
my
days
;
nor
the
richest
Cordials
,
or
God
himself
extend
them
one
moment
beyond
my
special
and
personal
limit
,
beyond
the
time
appointed
as
my
Portion
in
the
land
of
the
living
.
And
this
I
know
to
be
true
,
for
the
Seraphical
Preacher
that
taught
and
confirmed
me
in
this
secret
and
hidden
point
;
(
for
Gods
revealed
word
is
against
it
,
)
is
as
infallible
in
the
Pulpit
,
as
the
Pope
is
in
Cathedra
,
and
when
there
can
explicate
all
obscure
doubts
and
hard
Queries
,
as
easily
as
crack
a
nut
with
a
hammer
.
I
shall
for
brevity
sake
dilate
only
upon
one
,
(
tho
I
have
been
credibly
inform'd
of
many
others
,
viz.
How
many
Millions
that
were
at
Church
one
Lords
day
,
yet
were
in
Hell
the
next
;
And
that
Hell
is
Spatium
infinitum
in
loco
finito
;
infernally
wise
truly
.
)
The
next
Sabbath
day
after
he
had
inform'd
us
of
the
certainty
of
a
fatal
Period
;
from
the
same
infallible
Chair
in
O.
C.
Church
,
for
the
satisfaction
of
a
zealous
and
scrupulous
Brother
,
he
inform'd
us
likewise
of
what
substance
our
immortal
Souls
were
made
,
viz.
That
the
Souls
of
men
are
made
of
the
very
same
Substance
that
the
Angels
are
.
Had
our
Angelical
Praedicator
asserted
,
That
the
Souls
of
men
are
made
of
the
same
Substance
that
the
Man
in
the
Moon
is
;
his
credulous
and
all-ear'd
Creatures
might
have
believ'd
him
;
tho
others
might
have
thought
him
either
Lunatick
,
or
troubled
with
a
Vertigo
,
or
else
a
little
crackt
in
the
Pericranion
.
And
indeed
the
truth
of
the
one
,
is
no
more
apparent
than
that
of
the
other
;
for
the
best
Metaphysicians
affirm
,
That
the
Angels
and
Souls
of
men
are
of
a
divers
species
,
and
so
doubtless
of
a
divers
substance
.
Nam
essentia
animae
ex
naturà
suà
est
incompleta
&
partialis
,
&
implicat
naturalem
propensionem
ad
materiam
.
At
verò
tale
quid
essentiae
Angelicae
non
convenit
,
quae
est
totalis
&
completa
:
Id
ergo
indicium
manifestum
est
diversitatis
specificae
.
And
therefore
I
shall
not
make
this
an
Article
of
my
Creed
,
viz.
That
the
Souls
of
men
are
made
of
the
very
same
Substance
that
the
Angels
are
;
before
I
am
ascertain'd
by
this
grand
Philosopher
,
who
forgetting
his
Humility
talks
as
if
he
had
commenced
Doctor
with
the
Angels
in
Heaven
;
viz.
That
there
is
not
the
least
difference
between
Spiritual
and
immaterial
Substances
,
tho
there
is
between
gross
and
corporeal
.
But
to
digress
no
farther
;
Should
there
,
I
say
,
be
such
a
mad
Zealot
for
a
fixt
and
inevitable
Period
,
that
would
try
the
truth
of
it
by
a
plain
hazard
of
his
Life
,
felo
de
se
,
or
the
violation
of
the
sixth
Commandment
,
Thou
shalt
not
kill
,
especially
thy self
,
by
refusing
lawful
and
necessary
means
ordain'd
by
God
himself
,
will
be
none
of
his
smallest
Crimes
at
the
great
and
general
Audit
.
SHOULD
we
see
one
in
an
extasie
,
in
a
furious
rage
or
discontent
,
drink
Poyson
,
Stab
,
Hang
,
or
cast
himself
from
a
Precipice
;
would
we
peremptorily
conclude
,
(
like
W.
C.
)
that
this
was
the
very
moment
,
this
the
very
kind
and
place
of
Death
,
where
this
desperate
and
wretched
Miscreant
should
be
hurried
off
the
Stage
of
this
World
by
a
fatal
and
absolute
Decree
?
The
Lord
forbid
that
we
should
harbor
such
cruel
thoughts
of
him
that
made
and
form'd
us
;
that
hath
proclaim'd
himself
,
and
we
dare
believe
him
,
to
be
merciful
;
that
he
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
willeth
not
the
death
of
a
Sinner
,
but
rather
that
he
should
turn
and
live
.
And
can
we
then
be
so
prophane
and
sottish
,
as
to
aver
,
even
in
Print
,
that
this
mad
Creature
,
and
Legions
besides
that
came
to
fearful
and
deplorable
ends
,
by
Melancholy
,
Despair
,
the
Temptations
of
Satan
,
by
Venery
,
Debauchery
,
&c.
were
inevitably
decreed
by
God
,
or
in
his
immutable
purpose
determined
and
appointed
to
become
their
own
Executioners
?
BUT
W.
C.
to
make
his
sordid
matter
as
clear
as
the
Sun
in
its
Meridian
,
ininforms
us
;
(
pag.
16.
)
That
there
are
Two
(
he
might
say
as
truly
,
ten
hundred
thousand
)
sorts
of
Divine
appointments
,
What
should
be
.
What
shall
be
.
What
should
be
:
He
hath
shewed
thee
,
O
man
,
what
is
right
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
to
love
Mercy
,
and
to
walk
Humbly
with
thy
God
.
God
hath
appointed
that
men
should
be
sober
,
temperate
,
true
,
honest
,
just
and
square
in
their
dealings
;
God
hath
appointed
that
men
should
read
,
hear
,
pray
,
repent
,
believe
,
be
convicted
,
and
live
holily
.
These
appointments
of
the
Divine
Majesty
,
are
daily
disappointed
and
violated
by
wicked
and
ungodly
men
.
HERE
(
and
in
several
other
places
,
which
would
be
too
tedious
to
transcribe
,
)
our
Oracle
contradicts
himself
;
for
he
would
have
all
Gods
Decrees
and
Appointments
to
be
peremptory
and
absolute
,
impossible
to
be
disappointed
.
So
but
three
lines
before
the
Misterious
Distinction
,
he
tells
us
;
Human
appointments
come
to
nothing
,
when
God
is
against
them
,
but
Divine
appointments
shall
stand
,
that
is
cannot
be
disappointed
,
And
tho
he
stiles
What
should
be
a
Divine
appointment
,
as
well
as
What
shall
be
;
yet
presently
forgetting
himself
,
he
rightly
informs
us
,
(
tho
directly
contrary
to
his
former
Positions
,
)
That
those
Divine
appointments
of
What
should
be
,
are
daily
disappointed
and
violated
by
wicked
and
ungodly
men
.
And
by
this
most
ridiculous
Distinction
,
he
makes
God
to
decree
contradictions
;
that
altho
God
in
his
unchangeable
purpose
hath
appointed
that
All
men
should
be
Holy
,
do
Justly
,
and
by
consequence
be
saved
;
yet
the
generality
(
as
the
event
proves
,
)
should
,
or
shall
(
utrum
horum
mavis
)
be
unholy
,
yea
necessarily
damn'd
.
Which
directs
me
to
speak
something
concerning
the
Future
State
of
the
Soul
.
THE
great
Potentate
of
the
Universe
,
't
is
true
,
may
permit
,
decree
to
permit
,
(
as
we
were
once
told
by
W.
C's
.
learned
Champion
:
)
or
in
his
immutable
purpose
absolutely
determine
and
appoint
either
this
Sin
,
or
that
Evil
:
for
then
the
Punisher
of
Sin
must
needs
be
the
Author
of
it
,
and
poor
man
must
suffer
for
that
which
't
was
impossible
for
him
to
avoid
:
and
the
Almighty
,
we
know
,
is
not
oblig'd
by
a
Miracle
always
to
hinder
men
from
misery
and
perdition
.
For
he
has
made
us
rational
Creatutes
,
and
gives
us
strength
and
grace
,
if
we
will
but
use
and
improve
it
,
to
follow
that
which
is
good
and
laudable
,
and
to
eschew
the
contrary
;
to
live
well
and
contented
,
tho
under
the
heaviest
pressures
,
in
this
World
,
and
after
death
,
by
the
merrits
of
the
holy
Jesus
,
who
hath
triumph't
over
both
Hell
and
the
Grave
,
to
ascend
the
Heavens
,
and
to
be
crown'd
with
glory
and
immortality
.
AND
God
,
we
willingly
grant
,
is
immutable
,
James
1.
17.
Heb.
6.
17.
but
then
we
must
know
and
remember
,
that
this
Immutability
does
not
limit
or
confine
God
,
or
determine
,
constrain
,
or
force
mens
wills
and
actions
;
or
certainly
and
necessarily
appoint
or
infer
either
this
man's
bliss
,
or
that
man's
misery
.
IMMUTABILITAS
divinae
voluntatis
non
est
intelligenda
possitivê
,
hoc
est
quasi
Deus
non
possit
velle
mutationem
vel
varietatem
rerum
:
Nec
in
sensu
diviso
,
hoc
est
,
antequam
quasi
uni
oppositorum
conjuncta
est
.
Antequam
enim
Deus
decernit
punire
aliquem
hominem
,
poterat
utique
non
decernere
.
Et
haec
est
ipsa
radix
libertatis
.
Unde
si
aliquod
Agens
diceretur
immutabile
in
sensu
diviso
,
revera
non
esset
liberum
,
quia
libertas
consistit
in
hoc
,
ut
possit
quis
divisivè
velle
&
non
velle
idem
.
Sed
immutabilitas
voluntatis
divinae
intelligenda
est
in
sensu
composito
,
hoc
est
,
Si
Deus
actuali
volitione
se
ad
aliquam
rem
determinaverit
,
est
constans
&
tenax
propositi
.
Et
haec
est
immutabilitas
voluntatis
,
quae
nihil
pugnat
cum
ejusdem
libertate
.
AND
the
supreme
Monarch
of
the
whole
World
,
't
is
confest
on
all
sides
,
sees
all
things
,
all
accidental
and
casual
events
;
but
Praescientia
nil
ponit
,
this
Foreknowledg
doth
not
necessitate
or
compel
men
either
to
this
or
that
,
to
this
Virtue
or
that
Vice
,
to
Life
or
Death
.
QUAE
causas
habent
necessarias
,
praevidet
Deus
eventura
necessario
,
quae
verò
à
causis
contingentibus
pendent
,
contingentur
eventura
praevidet
:
Et
sic
rerum
contingentia
seu
mutabilitas
abundè
consistere
possit
,
cum
divinae
praescientiae
infallibilitate
;
siquidem
causas
rerum
non
mutat
,
sed
quasque
suo
loco
relinquit
.
Porr●
,
nihil
Deo
praeteritum
vel
futurum
,
sed
omnia
praesentia
.
Res
igitur
ratione
Divinae
praescientiae
consideratae
,
non
ut
praeteritae
,
non
ut
futurae
,
sed
ut
praesentes
considerandae
sunt
.
Veluti
igitur
res
,
quando
sunt
,
necessariò
sunt
,
nec
tamen
per
hoc
tollitur
contingentia
seu
mutabilitas
rerum
;
poterint
enim
aliter
fieri
antequam
ita
fierent
:
Ita
Deo
omnes
res
infallibiliter
notae
sunt
,
ut
pote
ipsi
praesentes
,
quae
tamen
immota
scientiae
divinae
certitudo
non
tollit
aut
libertatem
arbitrij
aut
rerum
contingentiam
.
THERE
is
a
far
greater
disparity
between
Gods
permission
,
his
prescience
,
and
his
absolute
decreeing
and
appointing
of
Sin
and
final
Misery
;
than
there
is
between
one
man's
only
permitting
and
seeing
another
man
to
ruin
himself
wilfully
,
tho
he
hath
often
told
him
the
Danger
,
and
given
him
such
Rules
and
Advice
whereby
he
might
have
secur'd
himself
from
the
least
peril
;
)
and
his
forcing
him
to
Destruction
against
his
Will
,
against
all
Reason
and
Humanity
.
YET
Calvin
,
and
his
rigid
polemick
Proselytes
contend
,
That
all
things
,
be
they
the
most
Criminal
and
Prodigious
Acts
,
happen
ex
Dei
nutu
,
consilio
,
ordinatione
,
&
impulsu
.
They
endeavour
indeed
to
palliate
this
by
telling
us
,
That
Sin
is
meerly
privative
,
and
that
the
Act
is
only
from
God
,
but
not
the
Pravity
of
it
;
whereas
Sin
is
positive
,
(
as
the
Learned
Dr.
Pierce
hath
sufficiently
evinc'd
;
)
and
the
Action
and
the
Obliquity
of
it
cannot
be
disjoyn'd
:
and
God
doubtless
upon
no
other
account
commands
us
to
avoid
every
evil
Action
,
but
because
the
ratio
formalis
of
Sin
resides
in
the
action
it self
.
I
shall
transcribe
some
of
their
Melancholy
Dreams
,
concerning
Gods
most
Sacred
Decrees
and
Actions
;
which
may
well
make
any
sober
Christian
blush
and
tremble
to
read
them
.
HOMICIDIUM
aut
adulterium
,
quantum
Dei
authoris
,
motoris
ac
impulsoris
opus
est
,
crimen
non
est
;
quantum
autem
hominis
est
,
crimen
ac
scelus
est
.
DEUS
movet
latronem
ad
occidendum
innocentem
:
Esau
quoque
in
infantia
mori
non
potuit
,
quem
divina
providentia
in
hoc
creavit
,
ut
viveret
atque
impiè
viveret
.
DEUS
poterit
,
si
minus
propri
loqui
velimus
,
dici
aliquo
modo
aut
initium
aut
causa
peccati
.
DEUS
ita
agit
per
mala
instrumenta
,
ut
non
tantum
sinat
illa
agere
,
nec
tantum
moderetur
eventum
;
sed
etiam
excitet
,
moveat
,
regat
,
atque
hoc
ipso
fine
creet
.
MALA
,
quae
agunt
impij
,
ideo
agunt
,
quia
ad
haec
fuere
destinati
.
DEUS
homines
ad
adulteriam
,
maledicta
,
mendacia
,
sanctè
impellit
,
(
sanctè
here
is
well
plac'd
;
)
&
ad
peccata
quae
palam
prohibet
,
occulta
ratione
incitat
.
HOMINEM
non
plus
boni
posse
facere
,
quam
facit
,
nec
plus
mali
omittere
,
quam
omittit
;
imo
Deum
decrevisse
apud
se
,
quantum
boni
&
mali
ab
unoquoque
praestari
velit
.
HOMO
ad
peccandum
à
Deo
coarctatur
.
FATEMUR
ac
docemus
impios
omnes
ita
a
divina
providentia
regi
,
ut
nihil
aliud
efficere
queant
,
quam
quod
Deus
aeterno
suo
&
immutabili
consilio
decrevit
.
QUOD
ais
,
iniquam
&
hypocritam
esse
,
si
Deus
per
decretum
suum
nos
ea
facere
nolit
,
quae
ut
faciamus
praecipit
;
contraque
facere
non
velit
,
quae
nobis
prohibet
,
falsum
est
.
FRUSTRA
de
praescientia
lis
movetur
,
ubi
constat
ordinatione
potius
&
nutu
omnia
evenire
.
Cal.
Inst.
l.
3.
c.
23.
s
.
6.
THEIR
ancient
and
first
Masters
,
the
Gnosticks
and
Manichees
,
could
not
express
themselves
in
harsher
Notions
,
which
make
God
not
only
to
will
and
patronize
Sin
,
but
to
impel
and
necessitate
men
to
it
;
which
is
directly
opposite
to
the
Scriptures
,
which
assert
,
That
our
Merciful
Creator
is
so
far
from
promoting
or
designing
the
least
Sin
or
Evil
,
that
he
prohibits
and
utterly
abhors
it
,
Zach.
8.
17.
Psal.
5.
5.
God
,
we
concede
,
may
deliver
up
without
the
least
injustice
,
an
impenitent
Sinner
to
the
obduration
of
his
Heart
,
especially
when
all
that
is
done
,
is
not
by
infusing
any
ill
quality
into
him
,
but
by
leaving
him
now
to
himself
,
who
had
so
often
held
out
against
Gods
gracious
calls
and
invitations
.
So
Pharaoh
having
hardned
his
own
heart
after
the
sixth
Judgment
,
and
over
and
above
frustrated
Moses's
special
last
warning
:
God
then
(
but
not
before
)
is
said
to
harden
his
Heart
,
and
would
have
destroyed
him
,
but
that
he
raised
him
up
,
or
preserv'd
him
alive
,
even
for
this
purpose
,
to
make
the
Divine
Power
more
illustriously
visible
in
punishing
such
a
notorious
Offendor
,
that
would
not
be
moved
with
so
many
Judgments
of
the
Almighty
.
This
indeed
,
viz.
Pharaohs
obduration
,
was
foretold
by
God
from
the
first
of
his
sending
Mose●
to
him
,
Exod.
4.
21.
But
this
foretelling
it
so
early
is
no
argument
that
it
was
immediately
done
,
but
on
the
contrary
his
own
hardning
his
own
heart
is
also
foretold
,
Exod.
3.
19.
God
shews
Miracles
and
Signs
before
Pharaoh
,
Exod.
7.
10.
and
because
the
Magicians
did
the
like
with
their
Inchantments
,
it
follows
Pharaoh's
heart
was
hardned
(
not
he
)
as
if
it
were
God
)
hardned
Pharaoh's
heart
,
but
)
Pharaoh's
heart
waxed
hard
,
was
strong
;
or
by
an
ordinary
acception
of
Kal
for
Hithpahel
,
Pharaoh's
heart
hardned
it self
.
And
so
it
follows
,
v.
14.
the
Lord
said
unto
Moses
,
Pharaoh's
heart
is
waxen
hard
,
he
refuseth
to
let
the
People
go
.
But
after
the
judgment
,
that
of
Boyls
and
Blains
,
Exod.
9.
10.
then
't
is
said
in
a
new
Stile
,
the
Lord
hardned
Pharaoh's
heart
v.
12.
Which
was
the
very
time
at
first
referr'd
to
by
the
prediction
of
God
to
Moses
.
IN
like
manner
it
happen'd
to
the
perverse
Jews
,
who
having
resisted
Christ
after
all
the
rest
of
the
Prophets
,
kill'd
the
Son
after
the
Servants
,
and
rejected
the
Apostles
Preaching
after
Christs
Resurrection
:
God
then
(
but
not
before
)
gave
them
up
to
obduration
,
to
become
Vessels
of
Wrath
fitted
for
Destruction
.
And
after
this
the
great
Jehovah
,
that
is
a
most
free
and
gracious
Agent
,
and
is
not
bound
to
this
People
or
that
,
to
primogeniture
or
the
like
,
(
as
appears
by
the
tipical
Stories
of
Ismael
and
Isaac
,
of
Jacob
and
Esau
,
Rom.
9.
)
out
of
his
gratuitous
Mercy
by
the
Preaching
of
the
Gospel
,
call'd
and
invited
the
Gentiles
to
Christianity
,
to
save
them
upon
Christian
,
without
legal
performances
,
upon
internal
and
Evangelical
,
without
external
and
Mosaical
obedience
.
(
Peruse
the
most
elaborate
and
Orthodox
Writings
of
the
most
Learned
,
Reverend
,
and
Pious
Dr.
H.
Hammond
,
concerning
these
and
the
like
difficulties
;
and
thou
mayst
receive
the
clearest
satisfaction
.
)
BUT
it
could
never
enter
into
my
Breast
to
imagine
,
that
God
from
Eternity
did
absolutely
decree
the
Fall
,
and
the
inevitable
Perdition
of
the
major
part
of
mankind
;
or
(
as
W.
C.
words
it
,
pag.
13.
)
that
God
drew
out
Death's
Commission
before
the
Fall
,
but
did
not
set
his
Hand
and
Seal
to
confirm
it
till
after
the
Fall
;
and
that
in
the
counsel
and
purpose
of
God
,
Death
was
appointed
unto
men
from
Eternity
:
Which
Calvin
himself
terms
a
dreadful
and
horrible
Decree
.
Unde
factum
est
,
ut
tot
gentes
unà
cum
liberis
eorum
infantibus
aeternae
morti
involverat
lapsus
Adae
absque
remedio
,
nisi
quia
Deo
ita
visum
est
?
Decretum
quidem
horribile
fateor
,
Cal.
Inst.
l.
3.
c.
23
s
.
7.
'T
is
strange
I
say
,
that
some
men
should
be
of
such
sour
and
morose
(
I
had
almost
said
Diabolical
)
natures
,
as
peremptorily
to
maintain
,
That
God
Created
Souls
purposely
to
damn
them
;
or
to
use
the
Doctrine
and
the
very
words
of
J.
M
,
That
God
takes
as
great
glory
and
delight
in
damning
of
men
,
as
he
doth
in
saving
of
them
.
Monstrous
Divinity
,
and
such
as
is
not
to
be
found
amongst
the
sottish
Turks
,
or
the
rude
Indians
and
Americans
;
and
therefore
I
should
much
wonder
,
did
I
not
know
what
Charitable
,
and
good-natur'd
,
and
how
free
from
Pride
and
Selfishness
our
Olivarian
Speakers
were
;
that
Saints
(
as
most
shamefully
they
stiled
one
another
)
that
liv'd
in
the
Sun-shine
of
the
Gospel
,
should
yet
contradict
the
most
perspicuous
Truths
in
it
.
For
THE
Sacred
Bible
,
from
Genesis
to
the
Revelations
asserts
,
That
the
Divine
Goodness
,
Clemency
,
Mercy
,
and
Love
,
are
exhibited
to
all
Mankind
really
,
upon
Condition
of
Faith
,
Repentance
,
and
amendment
of
Life
,
John
3
,
16
,
17.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
Life
.
For
God
sent
not
his
Son
to
condemn
the
World
,
but
that
the
World
(
all
mankind
)
through
him
might
be
saved
.
Herein
(
Dr.
Hammond
.
)
hath
Gods
unspeakable
Love
been
exprest
to
mankind
,
that
he
hath
sent
his
Eternal
Son
to
assume
our
nature
,
and
to
teach
and
give
Examples
of
Holy
Life
,
and
at
last
to
dye
for
them
,
and
rise
again
,
and
ascend
the
Heaven
,
all
on
this
one
Design
,
that
every
Person
in
the
World
,
that
shall
receive
and
obey
him
,
shall
be
rescued
from
Eternal
Death
,
and
then
made
partaker
of
Eternal
Life
.
For
this
my
mission
from
God
my
Father
was
design'd
all
in
Mercy
and
Charity
,
not
to
punish
or
condemn
any
man
,
but
on
purpose
that
all
men
might
be
rescued
from
Punishment
.
MAT.
11.
28.
Come
unto
me
all
ye
that
labor
and
are
heavy
laden
,
and
I
will
give
you
rest
.
Mar.
1.
15.
Repent
ye
,
and
believe
the
Gospel
.
Mat.
18.
11.
The
Son
of
man
is
come
to
save
that
which
was
lost
.
Rom.
5.
8.
God
commendeth
his
love
towards
us
,
in
that
while
we
were
yet
Sinners
Christ
dyed
for
us
.
1
Ep.
St.
Joh.
2.
1
,
2.
Jesus
Christ
is
the
propitiation
for
our
Sins
;
and
not
for
ours
only
,
but
for
the
Sins
of
the
whole
World
.
Non
solum
(
Bro.
)
pro
peccatis
Electorum
,
sed
singulorum
hominum
.
Nam
vox
Mundi
nuspiam
usurpatur
in
literis
sacris
pro
sclis
electis
.
By
the
word
World
is
never
meant
in
the
Sacred
Writ
only
the
Elect
,
but
either
signifies
the
whole
Compages
consisting
of
the
Heaven
and
Earth
,
or
the
whole
race
of
mankind
,
both
pious
and
wicked
;
or
else
the
whole
number
of
the
wicked
.
And
therefore
't
is
very
evident
,
That
Christ
came
not
only
to
save
the
Elect
,
that
is
,
those
that
have
believed
in
him
,
and
have
thereby
obtained
Mercy
;
but
also
the
Prophane
,
that
have
rejected
his
Counsels
,
and
would
not
submit
to
his
easy
Yoke
and
Golden
Scepter
.
1
TIM.
1.
15.
This
is
a
Faithful
saying
,
and
worthy
of
all
acceptation
;
(
a
Truth
of
an
huge
price
,
and
fit
to
be
the
only
Tradition
or
true
Cabala
among
us
Christians
,
instead
of
all
the
Jewish
Secrets
and
Misteries
;
)
that
Jesus
Christ
came
into
the
World
to
save
Sinners
:
(
to
rescue
men
out
of
their
evil
courses
,
and
upon
reformation
to
obtain
Pardon
and
Salvation
for
the
greatest
Sinners
,
none
excepted
.
)
Psal.
145.
8
,
9.
The
Lord
is
gracious
and
full
of
compassion
,
slow
to
anger
,
and
of
great
Mercy
.
The
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
Works
.
'T
is
the
Title
by
which
God
was
pleas'd
to
make
known
and
proclaim
himself
to
his
People
,
Exod.
34.
6.
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
&c.
God
is
very
forward
and
willing
to
pardon
repentant
Sinners
,
and
not
denying
them
that
Grace
,
or
proceeding
in
Judgment
against
them
,
till
he
be
provoked
to
it
by
great
ingratitude
and
obdurations
:
and
this
Mercy
of
his
is
not
inclosed
to
a
few
special
Favourites
of
his
,
but
inlarged
and
vouchsafed
to
all
and
every
man
in
the
World
,
upon
the
Title
of
his
Fatherly
Mercy
to
his
Creatures
,
till
by
their
impenitence
persisted
in
,
against
his
means
of
Grace
,
they
render
themselves
incapable
of
it
.
H.
H.
Paraph.
GOD
does
seriously
invite
us
to
discard
our
Sins
,
and
tells
us
,
That
all
our
calamities
issue
from
our
own
putrid
Fountains
,
and
not
from
the
Divine
will
,
or
any
Eternal
and
Inconditional
Decree
.
For
God
cannot
do
or
will
Evil
,
viz.
malum
culpae
the
Evil
of
Sin
,
tho
he
may
malum
paenae
the
evil
of
Punishment
.
Amos
3.
6.
Shall
there
be
evil
in
the
City
,
and
the
Lord
hath
not
done
it
?
that
is
,
the
Judgments
and
Afflictions
,
which
befal
men
for
their
impieties
are
from
God
.
So.
v.
1.
I
will
punish
you
for
your
iniquities
.
God
is
the
Author
of
no
Evil
,
but
that
of
punishment
.
Nam
idem
est
(
saith
St.
Basil
)
Deum
asserere
peccati
authorem
,
&
negare
esse
Deum
.
'T
is
as
impious
to
make
God
the
Author
of
Sin
,
as
't
is
to
deny
his
very
Being
and
Essence
.
PROV.
1.
23.
Turn
ye
at
my
reproof
.
Ezek.
18.
32.
I
have
no
pleasure
in
the
Death
(
violent
or
eternal
)
of
him
that
dyeth
,
wherefore
turn
your selves
,
for
there
is
no
fatal
Remora
,
Sentence
or
Decree
,
or
the
least
defect
on
Gods
part
;
and
live
ye
.
Mat.
23.
37.
O
Jerusalem
,
how
often
would
I
(
as
I
am
God
,
as
well
as
man
)
have
gathered
thy
Children
together
,
and
ye
would
not
?
Ye
have
oppos'd
all
the
methods
of
Divine
Wisdom
,
refus'd
all
my
invitations
(
saith
the
Holy
Jesus
to
the
obstinate
Jews
)
tho
never
so
frequent
and
passionate
.
SED
resp
.
Calvinistae
,
Christum
voluntate
humana
voluisse
salutem
Judaeorum
,
quia
juxta
hanc
voluntatem
ei
non
erat
notum
,
qui
ex
ijs
convertendi
essent
:
At
voluntate
diviná
eorum
salutem
noluisse
,
alias
conversi
fuissent
&
congregatt
.
Sed
admisso
hoc
effngie
,
omnes
Christi
promissiones
,
earumque
veritas
vocabitur
in
dubium
.
Quoties
enim
Christus
quidquam
promisisse
legitur
,
toties
animi
pendebit
homo
,
an
promiserit
voluntate
divinâ
an
humanâ
.
Et
fruslra
opponitur
,
Mat.
26.
39.
Iste
enim
locus
hoc
tantum
evincit
,
voluntatem
Christi
humanam
,
distinctam
fuisse
a
voluntate
divini
sed
ita
ut
illà
voluntati
divinae
se
semper
submiserit
,
nec
ab
diversum
quidquam
voluerit
:
Non
enim
absolute
petit
ut
transeat
calix
,
sed
hac
conditione
,
si
possibile
esset
;
&
additur
statim
haec
correctio
,
non
quod
ego
volo
,
sed
quod
tu
vis
,
fiat
.
Cert●ssimum
est
(
ait
Casp
.
Er.
Br.
)
Christum
secundum
voluntatam
tam
divinam
quam
humanam
voluisse
rebellium
Judaeorum
salutem
:
Nam
verbum
Dei
disertè
docet
,
Christum
nihil
in
officio
suo
voluisse
,
dixisse
,
docuisse
,
quod
non
dixit
,
docuit
,
voluit
,
ad
nutum
,
praescriptum
,
&
mandatum
Patris
.
Joh.
5.
30.
8
,
26
,
28
,
40.
14
,
24.
CAN
any
sober
and
rational
man
then
suppose
,
That
God
by
any
secret
,
fatal
,
and
absolute
Decree
willed
and
ordain'd
,
that
the
major
part
of
this
People
,
whom
he
had
covenanted
with
,
chosen
,
and
own'd
by
many
mercies
and
deliverances
,
should
now
necessarily
continue
blind
,
and
oppose
the
means
of
grace
offer'd
to
them
by
his
Son
,
their
promised
and
long
expected
Messias
?
The
holy
Historian
(
Saint
Luke
the
Physitian
)
tells
us
the
contrary
,
Acts
3.
26.
Unto
you
(
the
Jews
)
first
God
having
raised
up
his
Son
Jesus
,
sent
him
to
bless
you
,
in
turning
away
every
one
of
you
from
his
Iniquities
.
This
doubtless
then
,
viz.
Gods
eternal
and
immutable
Decree
,
was
not
the
cause
of
their
rejection
;
but
their
own
contumacy
and
contempt
of
the
Gospel
,
Acts
13.
46.
It
was
necessary
that
the
word
of
God
should
first
have
been
Preached
to
you
,
(
the
Jews
,
)
but
seeing
yee
put
it
from
you
,
(
behave
your selves
so
obstinately
and
perversly
,
)
and
judg
your selves
unworthy
of
eternal
life
,
(
uncapable
of
receiving
Benefit
by
the
Gospel
)
lo
,
we
turn
to
the
Gentiles
.
GOD
,
we
know
,
tells
us
,
That
't
is
his
Will
that
all
men
singula
generum
)
should
be
saved
,
and
come
to
the
knowledge
of
the
truth
.
1
Tim.
2.
4.
That
none
should
perish
,
but
that
all
should
come
to
Repentance
.
2
Pet.
3.
9.
and
Rom.
11.
32.
God
hath
concluded
them
all
under
unbelief
,
that
he
might
have
mercy
upon
all
,
(
Jews
and
Gentiles
which
comprehend
all
mankind
.
)
SALUTEM
omnium
voluit
Deus
noster
clementissimus
,
non
solum
secundum
voluntatem
ejus
revelatam
,
externam
seu
signi
;
sed
etiam
secundum
voluntatem
ejus
occultam
,
internam
,
&
beneplaciti
.
Nam
volitio
in
Deo
una
est
,
sicut
essentia
.
Et
voluntas
signi
dicitur
,
quia
est
signum
beneplaciti
divini
,
seu
quia
significat
&
manifestat
beneplacitum
divinum
:
At
si
latet
beneplacitum
divinum
,
tum
etiam
signum
illius
beneplaciti
latet
,
servata
eadem
proportione
.
Deinde
,
Quid
est
hipocritam
&
simulatorem
agere
,
si
hoc
non
est
?
Verbo
sonoque
exteriore
ad
vitam
&
salutem
homines
vocare
atque
invitare
;
sed
interno
decreto
eoque
absoluto
atque
immutabili
eosdem
a
vita
&
salute
arcere
.
Dei
mandatum
est
,
ut
sermo
noster
sit
ita
&
ita
;
quo
ergo
jure
dicere
licebit
,
Deum
aliud
verbo
exterius
testari
,
aliud
autem
in
corde
suo
clausum
servare
;
in
voluntate
signi
prae
se
ferre
animum
benevolum
,
in
beneplacito
autem
suo
habere
animum
inimicum
.
Notum
est
illud
Homeri
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
'T
is
an
odious
thing
to
let
the
tongue
contradict
the
heart
,
to
speak
fair
and
intend
the
contrary
.
THE
five
Virgins
,
mentioned
Mat.
25.
had
they
not
been
foolish
,
that
is
,
careless
and
improvident
,
might
have
had
as
free
admission
into
the
Bridegrooms
Chamber
,
as
the
five
wise
or
provident
.
Hence
the
Prodigal
Son
,
that
made
his
Felicity
expire
with
his
Estate
,
and
by
his
Travels
had
gain'd
nothing
but
the
knowledge
of
iniquity
and
penury
;
yet
no
sooner
returns
and
leaves
his
misdemeanours
,
but
he
receives
a
paternal
embrace
.
For
Gods
arms
were
,
are
,
and
ever
will
be
open
to
enclose
the
meanest
Converts
,
and
will
give
them
such
a
sufficiency
of
Grace
,
both
internal
and
external
,
which
bringeth
Salvation
,
and
hath
appeared
unto
all
men
,
Titus
2.
11.
which
,
if
they
resist
not
,
will
at
last
be
found
to
be
saving
and
effectual
:
For
sufficient
and
efficacious
grace
are
not
two
different
species
of
Grace
,
but
one
and
the
same
;
and
the
Divine
Grace
is
term'd
either
this
or
that
,
only
ab
eventu
,
as
't
is
improv'd
by
us
.
PRAY
consider
,
Should
we
lash
a
Cripple
for
halting
,
or
having
clog'd
and
fetter'd
a
Slave
,
require
him
to
run
a
race
;
should
we
exhort
the
Dumb
to
speak
,
and
the
Deaf
to
her
,
or
condemn
and
deride
one
born
Blind
,
because
he
cannot
distinguish
colours
;
this
would
argue
the
highest
Phrensie
and
Fury
.
And
can
we
then
be
so
stupid
and
irreligious
to
imagine
,
that
the
great
God
of
Heaven
,
that
is
full
of
Wisdom
,
Equity
,
and
Love
,
would
invite
(
and
upon
refusal
torment
to
Eternity
)
those
men
to
walk
in
his
Paths
,
and
to
behold
the
Light
of
the
Gospel
,
whom
he
himself
had
shackled
and
blinded
by
a
fatal
and
inevitable
Decree
?
Far
be
it
from
us
Christians
to
judge
thus
of
a
Deity
,
that
hath
proclaim'd
,
and
prov'd
himself
to
be
more
merciful
to
the
Sons
of
men
,
than
the
most
indulgent
Parent
can
be
to
his
only
Child
.
And
surely
't
would
be
no
small
Wonder
,
if
a
Father
that
hath
ten
Sons
of
equal
merit
,
should
take
two
of
them
into
his
Favour
and
Protection
;
and
expose
the
rest
to
the
merciless
and
impetuous
rage
of
Lyons
and
Tygers
.
And
if
you
should
ask
him
the
reason
of
this
his
inhumanity
,
he
could
answer
nothing
but
Sic
volo
sic
jubeo
—
I
have
no
more
reason
to
object
and
delate
against
my
eight
Children
,
that
I
have
rejected
,
than
against
the
two
that
I
have
cherish't
and
embrac'd
;
I
might
,
if
I
would
have
preserv'd
all
from
perdition
,
but
't
was
my
will
and
pleasure
only
,
and
nothing
else
,
that
the
far
greater
number
,
maugre
their
sad
cries
and
expostulations
,
should
fall
and
perish
to
eternity
.
This
doubtless
is
no
Criterion
,
or
sure
sign
of
a
Paternal
affection
;
but
an
evident
Demonstration
of
one
of
the
most
prodigious
Monsters
in
nature
.
I
need
not
apply
it
.
In
short
,
THESE
crude
and
fatal
Assertions
before
mentioned
,
concerning
the
Divine
decrees
and
appointments
;
cannot
be
palliated
,
sweeten'd
,
or
well
digested
,
by
their
pleading
that
God
is
under
no
Law
,
which
(
saith
a
judicious
Author
)
is
a
very
Lawless
and
unreasonable
pretext
;
for
the
everlasting
rectitude
of
his
spotless
nature
,
is
more
than
any
external
Law
:
and
pray
what
can
Truth
and
Justice
do
,
but
what
is
holy
and
just
?
Or
by
their
subtile
distinguishing
inter
jus
Dei
absolutum
&
ordinatum
,
inter
reprobationem
&
damnationem
,
inter
reprobationem
privativam
&
positivam
,
inter
praeteritionem
&
damnationem
.
For
he
that
avers
Gods
absolute
will
and
pleasure
to
be
the
Sole
Cause
of
preterition
and
reprobation
,
may
with
the
same
confidence
affirm
it
to
be
the
prime
(
if
not
sole
)
cause
of
damnation
.
Tantum
discriminis
est
inter
praeteritionem
&
damnationem
,
quantum
differentiae
intercedit
inter
haec
duo
;
inferre
mortem
&
nolle
vitam
alicui
continuare
,
absque
quâ
vitae
continuatione
mors
necessario
sequitur
.
Whereas
the
Scriptures
(
the
only
Rule
of
our
Faith
,
unless
we
will
admit
of
Enthusiasm
,
)
assure
us
,
That
't
is
mens
crying
Sins
,
their
contumacy
,
impenitency
,
and
incredulity
,
(
&
non
absolutum
Dei
in
homines
&
creaturas
jus
,
non
Dei
beneplacitum
,
seu
absoluta
ejus
voluntas
,
that
are
the
real
Causes
both
of
preterition
,
reprobation
,
and
damnation
.
Joh.
3.
18
,
19.
Joh.
6.
40.
Mark
16.
16.
THE
Consequences
and
results
of
these
Calvinistical
Dreams
,
and
fatal
Doctrines
,
are
very
sad
,
dismal
,
and
numerous
;
some
whereof
I
shall
nominate
,
and
then
conclude
.
1.
THEY
confine
and
limit
Gods
power
,
and
make
him
a
necessary
Agent
;
for
he
cannot
punish
or
destroy
the
most
blasphemous
and
bloodiest
men
,
before
their
appointed
time
;
nor
shorten
or
extend
the
days
of
the
virtuous
.
2.
THEY
derogate
from
Gods
goodness
,
mercy
,
and
justice
;
for
what
greater
tyrany
and
injustice
,
than
to
judge
men
to
endless
flames
,
without
any
intuition
of
faith
or
incredulity
,
of
obedience
or
disobedience
?
For
surely
't
is
not
justice
,
(
as
some
Hypochondriacks
fancy
,
)
but
the
highest
cruelty
to
make
men
miserable
,
that
thereby
he
might
take
an
occasion
of
shewing
justice
.
3.
THEY
contradict
Gods
Veracity
;
for
what
more
false
and
perfidious
than
to
say
and
swear
,
That
he
willeth
not
the
Death
,
but
the
safety
and
conversion
of
those
,
whom
,
notwithstanding
by
an
immutable
and
irresistable
Decree
,
he
hath
designed
to
eternal
Death
and
Misery
.
4.
THEY
make
God
with
Marcion
,
Simon
Magus
,
the
Manechees
,
the
prime
and
principal
Author
of
all
the
Crimes
,
and
horrid
Villanies
acted
under
the
Sun
.
Cum
enim
Causa
superior
&
omnipotens
,
ita
moveat
&
determinet
causam
inferiorem
&
impotentiorem
,
ut
ea
sic
mota
ac
determinata
non
possit
non
peccare
;
stupidus
sit
oportet
,
qui
non
animadvertat
constitui
hac
ratione
Deum
peccati
causam
,
&
quidem
propriam
&
principalem
.
5.
THEY
render
Christs
Nativity
,
his
Holy
Life
,
his
bitter
Death
,
his
glorious
Resurrection
and
Ascention
,
and
his
continual
Intercession
for
us
at
the
Throne
of
Grace
;
yea
all
Preaching
and
Praying
,
the
Sacraments
,
and
all
just
and
virtuous
Actions
,
to
be
vain
,
useless
,
and
ineffectual
:
For
to
what
purpose
all
this
?
if
't
is
absolutely
decreed
from
Eternity
,
who
shall
be
sav'd
,
and
who
shall
be
damn'd
,
sine
fide
praevisa
,
sine
praevisis
operibus
.
Praedestinationem
vocamus
aeternum
Dei
decretum
,
quo
apud
se
constitutum
habuit
quid
de
unoquoque
homine
fieri
vellet
.
Non
enim
pari
conditione
creantur
omnes
,
sed
aliis
vita
aeterna
,
aliis
damnatio
aeterna
praeordinatur
.
Calv.
Inst.
lib.
3.
cap.
31.
s
.
5.
6.
THEY
lead
men
,
especially
the
Vulgar
,
and
those
of
the
weaker
Sex
,
(
as
we
have
often
known
,
)
either
into
Presumption
or
Despair
;
some
poor
deluded
Souls
think
the
Gate
of
Mercy
shut
,
when
't
is
wide
open
,
and
become
melancholy
and
distracted
;
and
others
,
tho
rebels
,
traytors
,
hereticks
,
and
schismaticks
,
grow
proud
and
censorious
,
and
dream
that
it
will
fall
open
to
them
(
tho
precious
and
witnessing
People
,
Gods
Cupboard
of
Plate
,
as
in
modesty
they
stile
themselves
)
without
the
least
knock
or
striving
.
AND
Lastly
,
They
are
inlets
and
broad
roads
to
security
and
all
licentiousness
,
if
I
shall
live
,
I
shall
live
;
if
I
shall
be
sav'd
,
I
shall
be
sav'd
;
do
what
I
will
:
if
I
shall
dye
,
I
shall
dye
;
if
I
shall
be
damn'd
,
I
shall
be
damn'd
;
do
what
I
can
:
for
the
Decree
and
Sentence
either
of
Life
or
Death
is
eternal
,
is
immutable
,
past
and
irrevocable
.
Therefore
Ede
,
bibe
,
lude
—
THESE
prodigious
Effects
and
sad
consequences
being
clear
and
demonstrative
,
't
is
prudence
to
stop
our
ears
,
and
(
if
I
may
use
W.
C's
.
martial
phrase
,
)
to
buckle
our selves
against
all
such
fatal
Opinions
and
wild
Whimsies
,
that
are
contrary
to
reason
,
and
the
very
nature
of
a
Deity
,
to
the
purport
and
Oeconomy
both
of
the
Law
and
the
Gospel
:
What
is
asserted
in
this
small
Tract
,
is
,
I
presume
,
consonant
to
both
,
to
Gods
word
,
and
to
that
Light
(
viz.
Reason
)
he
has
seated
in
us
to
judge
and
ballance
things
by
.
Here
is
no
Popery
,
no
Pelagianisme
or
Semi-Pelagianisme
,
which
some
cry
for
want
of
arguments
,
as
a
sufficient
confutation
.
For
we
firmly
believe
,
that
't
is
by
Gods
grace
and
providence
that
we
live
,
move
,
and
have
our
Being
in
this
World
;
and
by
which
,
by
the
merits
of
the
Holy
Jesus
we
expect
Salvation
in
the
Other
.
We
stedfastly
believe
the
Apostles
Symbole
;
that
God
is
true
and
just
in
all
his
ways
,
and
righteous
in
all
his
dealings
;
that
his
secret
Will
is
not
opposite
in
the
least
punctilio
to
his
revealed
;
and
that
he
that
believeth
and
is
baptized
,
that
sincerely
repents
of
his
former
sins
,
and
forsakes
them
shall
be
saved
,
shall
receive
plenary
pardon
,
and
upon
perseverance
to
the
end
,
eternal
bliss
;
but
he
,
and
he
only
that
stands
out
obstinately
and
impenitently
shall
be
damn'd
.
Our
extravagant
thoughts
,
and
foolish
confiding
and
depending
on
our
absolute
Election
,
may
be
a
snare
and
stratagem
to
deceive
and
ruine
us
;
but
our
serious
and
hearty
Perswasions
,
That
the
Divine
Decrees
and
appointments
are
conditional
;
so
that
we
are
hereby
mov'd
and
allur'd
to
come
to
God
with
a
filial
love
and
fear
,
and
incited
to
duty
and
action
,
to
real
piety
and
honesty
,
to
do
as
we
would
be
done
by
,
which
comprehends
both
what
the
Law
and
the
Prophets
hath
taught
us
;
This
belief
,
I
am
sure
,
can
never
delude
us
,
no
Decree
can
baffle
this
:
For
Godliness
,
1
Tim.
4.
8.
hath
the
Promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
THIS
may
suffice
to
demonstrate
to
all
considering
men
,
that
are
not
biassed
by
interest
,
prejudice
,
or
prepossessions
,
That
the
present
State
of
the
Body
,
and
the
future
State
of
the
Soul
,
are
not
limited
and
determined
by
any
fatal
,
absolute
,
inconditional
,
immutable
,
and
peremptory
Decree
;
but
that
both
Body
and
Soul
by
the
Divine
grace
and
providence
may
(
if
we
be
not
defective
in
our
own
Duty
)
be
infinitely
blessed
and
happy
.
FINIS
.