The Christians rescue from the grand error of the heathen, (touching the fatal necessity of all events) and the dismal consequences thereof, which have slily crept into the church. In several defences of some notes, writ to vindicate the primitive and scriptural doctrine of Gods decrees. By Thomas Pierce rector of Brington in Northamptonshire.
         Pierce, Thomas, 1622-1691.
      
       
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             The Christians rescue from the grand error of the heathen, (touching the fatal necessity of all events) and the dismal consequences thereof, which have slily crept into the church. In several defences of some notes, writ to vindicate the primitive and scriptural doctrine of Gods decrees. By Thomas Pierce rector of Brington in Northamptonshire.
             Pierce, Thomas, 1622-1691.
          
           [12], 74, [6] p.
           
             printed by J.G. for Richard Royston, at the Angel in Ivy-lane,
             London :
             1658.
          
           
             Annotation on Thomason copy: "Sept 1st".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         eng
      
       
         
           Christianity -- Essence, genius, nature -- Early works to 1800.
        
      
    
       A90682  R18613  (Thomason E949_1).  civilwar no The Christians rescue from the grand error of the heathen,:  (touching the fatal necessity of all events) and the dismal consequences thereo Pierce, Thomas 1658    42583 177 255 0 0 0 0 101 F  The  rate of 101 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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           THE
           Christians
           rescue
           FROM
           THE
           GRAND
           ERROR
           of
           the
           
             HEATHEN
             ,
          
           (
           touching
           the
           
             fatal
             Necessity
          
           of
           
             all
             Events
             )
          
           AND
           The
           
             Dismal
             consequences
          
           thereof
           ,
           which
           have
           
             slily
          
           crept
           into
           the
           
             CHURCH
             .
          
           In
           several
           Defences
           Of
           some
           Notes
           ,
           writ
           to
           Vindicate
           the
           
             Primitive
          
           and
           
             Scriptural
          
           Doctrine
           of
           
             Gods
             Decrees
             .
          
        
         
           By
           THOMAS
           PIERCE
           Rector
           of
           
             Brington
          
           in
           
             Northamptonshire
             .
          
        
         
           
             LONDON
             ,
          
           Printed
           by
           
             J.
             G.
          
           for
           
             Richard
             Royston
             ,
          
           at
           the
           Angel
           in
           
             Ivy-lane
             .
          
           1658.
           
        
      
       
       
       
         
           The
           general
           Preface
           to
           the
           ensuing
           Tracts
           .
        
         
           1.
           
           I
           cannot
           but
           think
           it
           very
           expedient
           ,
           and
           very
           agreeable
           to
           Reason
           ,
           that
           Altercations
           and
           
             Controversies
          
           in
           every
           kind
           ,
           those
           especially
           in
           
             Religion
             ,
          
           should
           be
           made
           to
           acknowledge
           their
           
             mortality
             ,
          
           as
           well
           as
           the
           
             Controverters
             themselves
             ,
          
           by
           whom
           the
           dissensions
           are
           kept
           
             alive
             .
          
           This
           ,
           concerning
           Gods
           
             Decrees
          
           of
           
             Reward
          
           and
           
             Punishment
             ,
          
           as
           it
           is
           much
           
             stricken
             in
             years
             ,
          
           and
           even
           decrepitly
           
             aged
             ,
          
           so
           (
           by
           the
           blessing
           of
           God
           )
           it
           is
           drawing
           the
           faster
           towards
           its
           
             end
          
           too
           .
           The
           
             Erroneous
             side
          
           of
           the
           controversie
           is
           grown
           so
           
             feeble
          
           and
           
             dispirited
             ,
          
           what
           with
           its
           
             wounds
          
           and
           
             bruises
             ,
          
           and
           
             putrifying
             sores
          
           (
           which
           in
           its
           desperate
           
             encounters
          
           it
           hath
           received
           )
           and
           is
           become
           so
           
             gastly
          
           to
           lookers
           on
           ,
           that
           even
           they
           who
           are
           
             ashamed
          
           to
           see
           it
           
             falling
             ,
          
           are
           
             more
          
           ashamed
           to
           
             hold
             it
             up
             .
          
        
         
           2.
           
           There
           is
           not
           sure
           a
           more
           
             effectual
          
           or
           
             shorter
          
           course
           for
           the
           putting
           a
           
             period
          
           to
           a
           
             Dispute
             ,
          
           then
           by
           proceeding
           from
           such
           
             principles
             ,
          
           as
           are
           assented
           to
           ,
           and
           granted
           ,
           by
           men
           of
           
             all
             sides
             .
          
        
         
           3.
           
           There
           are
           not
           any
           
             two
             Principles
          
           more
           universally
           received
           throughout
           the
           world
           ,
           then
           that
           
             God
             is
             the
             Author
             of
             every
             thing
             that
             is
             good
             ,
          
           and
           that
           
             he
             cannot
             be
             the
             Author
             of
             any
             thing
             that
             is
             evil
             ,
          
           (
           I
           mean
           the
           
             evil
             of
             sin
             ,
          
           which
           is
           properly
           
             evil
             in
             it self
             ;
          
           for
           the
           evil
           of
           
             punishment
          
           is
           
             in
             it self
          
           very
           
             good
             ,
          
           and
           doth
           onely
           
             seem
             evil
          
           to
           them
           that
           
             suffer
          
           it
           .
           )
        
         
           4.
           
           In
           these
           preceding
           Considerations
           ,
           I
           began
           to
           reason
           on
           those
           
             two
          
           
             *
          
           
             grounds
             .
          
           And
           supposing
           my self
           to
           be
           of
           
             neither
             ,
          
           or
           at
           least
           of
           
             both
             parties
             ,
          
           I
           was
           resolved
           
           to
           state
           the
           Question
           between
           
             me
          
           and
           
             my self
             ,
          
           as
           I
           should
           finally
           be
           conducted
           by
           those
           
             infallible
             guides
             ;
          
           religiously
           intending
           to
           go
           
             as
             far
             ,
          
           and
           withal
           resolving
           to
           go
           
             no
             farther
             ,
          
           then
           those
           
             granted
             Maxims
          
           should
           either
           
             carry
          
           or
           
             allow
          
           me
           .
        
         
           5.
           
           I
           have
           had
           the
           happiness
           to
           observe
           ,
           that
           
             none
          
           of
           those
           whom
           I
           displeased
           in
           the
           course
           I
           took
           ,
           have
           either
           dared
           (
           in
           
             †
          
           plain
           terms
           )
           to
           deny
           the
           
             truth
          
           of
           my
           
             Principles
             ,
          
           or
           adventured
           to
           discover
           wherein
           my
           
             deductions
          
           could
           seem
           
             illegal
             ;
          
           but
           only
           talking
           at
           
             Rovers
             ,
          
           they
           have
           largely
           expressed
           their
           
             dislikes
             ,
          
           without
           exhibiting
           to
           the
           Reader
           a
           reason
           
             why
             ,
          
           except
           the
           
             contract
          
           they
           had
           made
           with
           some
           
             vulgar
             Errors
             ,
          
           with
           which
           my
           
             Principles
          
           &
           
             Deductions
          
           were
           very
           equally
           
             inconsistent
             .
          
        
         
           6.
           
           What
           deductions
           
             they
          
           have
           made
           from
           
             their
          
           fanciful
           notions
           of
           Gods
           
             praescience
          
           and
           
             decrees
             ,
          
           I
           have
           abundantly
           proved
           to
           be
           
             blasphemous
             .
          
           And
           my
           proofs
           have
           been
           taken
           ,
           not
           from
           
             Scripture
             only
          
           and
           
             Reason
             ,
          
           and
           the
           whole
           suffrage
           of
           
             Antiquity
             ,
          
           and
           the
           most
           
             eminent
          
           of
           the
           
             Moderns
          
           for
           
             Life
          
           and
           
             Learning
             ,
          
           but
           over
           and
           above
           from
           their
           
             own
             Confessions
             ,
          
           which
           in
           their
           
             soberest
             intervals
          
           have
           happily
           falne
           down
           from
           their
           
             publick
             Pens
             .
          
           So
           unadvised
           was
           
             *
          
           M.
           
             Baxter
             ,
          
           in
           charging
           
             Grotius
             and
             others
          
           with
           
             uncharitable
             censures
             ,
          
           and
           
             odious
             inferences
             ;
          
           for
           the
           
             odious
             inferences
          
           are
           
             made
          
           by
           his
           own
           dear
           
             Brethren
          
           and
           
             Praedecessors
             ,
          
           who
           have
           avowedly
           deduced
           them
           from
           those
           
             grounds
          
           of
           
             Theology
          
           on
           which
           they
           go
           :
           whereas
           
             Grotius
          
           and
           
             others
          
           have
           but
           
             recited
          
           them
           to
           their
           
             Authors
          
           out
           of
           their
           
             publick
             works
             .
          
        
         
           7.
           
           The
           
             head
             spring
          
           of
           their
           Doctrines
           is
           known
           by
           the
           
             *
          
           
             streams
          
           which
           
             issue
          
           from
           them
           ,
           as
           the
           
             †
          
           
             tree
          
           is
           known
           by
           its
           
             fruit
             .
          
           
             *
          
           It
           cannot
           be
           a
           
             good
          
           tree
           which
           
           bringeth
           forth
           
             evil
          
           fruit
           :
           much
           less
           is
           that
           a
           
             good
             Doctrin
             ,
          
           whose
           very
           
             Patrons
          
           and
           
             Abettors
          
           have
           often
           acknowledg●d
           it
           doth
           infer
           (
           what
           a
           thousand
           times
           they
           have
           
             themselves
          
           inferred
           from
           it
           )
           that
           
             God
             is
             the
             natural
             cause
             of
             sin
             .
          
        
         
           8.
           
           The
           
             head-spring
          
           of
           their
           Doctrines
           is
           that
           of
           
             irrespective
             praedestination
             ,
          
           or
           
             praedetermination
             of
             all
             events
             (
             antecedent
             to
             praescience
             .
             )
          
        
         
           9.
           
           If
           Gods
           
             eternal
             Decrees
          
           concerning
           the
           
             final
             estate
          
           of
           
             man
          
           cannot
           possibly
           be
           
             absolute
             ,
          
           or
           
             irrespective
             ,
          
           of
           those
           respective
           
             qualifications
          
           by
           which
           alone
           he
           can
           be
           qualified
           for
           
             reward
          
           or
           
             punishment
             ,
          
           it
           cannot
           chuse
           but
           follow
           (
           by
           the
           confession
           of
           
             all
             )
          
           that
           those
           Decrees
           are
           
             respective
             ,
          
           or
           (
           as
           some
           express
           it
           )
           
             conditional
          
           (
           that
           is
           )
           
             according
             to
             Gods
             pr●science
          
           of
           such
           and
           such
           
             qualifications
             .
          
           There
           being
           clearly
           no
           
             medium
          
           of
           
             participation
             ,
          
           or
           
             proportion
             ,
          
           no
           nor
           so
           much
           as
           of
           
             abnegation
             ,
          
           betwixt
           the
           
             respectiveness
          
           and
           
             irrespectiveness
          
           of
           the
           very
           
             same
             act
             ,
          
           as
           they
           both
           relate
           to
           the
           very
           
             same
             object
             .
          
           For
           what
           implies
           a
           
             contradiction
             ,
          
           is
           very
           happily
           exploded
           by
           men
           of
           
             all
             sorts
             ;
          
           So
           as
           the
           
             ruine
          
           of
           the
           one
           is
           the
           
             establishing
          
           of
           the
           other
           .
           And
           they
           that
           are
           
             beaten
          
           from
           the
           
             hold
          
           of
           
             irrespective
             praedestination
             ,
          
           must
           
             fly
          
           to
           the
           tenet
           of
           the
           
             respective
          
           by
           way
           of
           
             refuge
             ;
          
           there
           being
           nothing
           betwixt
           them
           but
           the
           
             pit
          
           of
           
             Atheism
             .
          
        
         
           10.
           
           It
           is
           confessed
           by
           Mr.
           
             Whitfield
             ,
             Wollebius
             ,
          
           and
           Dr.
           
             Twisse
          
           against
           
             Moulin
          
           (
           to
           name
           no
           more
           )
           that
           there
           is
           
             parity
          
           of
           
             reason
          
           in
           the
           
             decrees
             ,
          
           both
           of
           
             Election
          
           and
           
             Reprobation
             .
          
           And
           the
           
             respectiveness
          
           of
           the
           
             later
          
           doth
           evince
           the
           
             former
          
           to
           be
           
             respective
             .
          
        
         
           11.
           
           That
           I
           have
           spoken
           on
           these
           subjects
           according
           to
           Gods
           
             revealed
             will
             ,
          
           and
           not
           proceeded
           a
           step
           farther
           then
           I
           was
           
             warranted
          
           to
           go
           by
           
             unavoidable
             deductions
          
           from
           clearest
           
             Scripture
             ,
          
           (
           not
           enduring
           
             their
             boldness
             ,
          
           who
           
           interpret
           Gods
           
             revealed
             word
          
           by
           those
           
             Caprices
          
           of
           their
           
             brains
             ,
          
           which
           they
           presumptuously
           call
           Gods
           
             secret
             will
             ,
          
           alwayes
           implying
           this
           
             contradiction
             ,
          
           that
           it
           is
           
             secret
          
           and
           
             not
             secret
             ,
             )
          
           the
           following
           
             Tracts
          
           will
           make
           apparent
           .
        
         
           12.
           
           As
           for
           those
           mysterious
           Questions
           ,
           1.
           
           Why
           the
           word
           of
           God
           is
           preached
           rather
           to
           
             one
          
           sort
           of
           men
           ,
           then
           to
           
             another
             ,
          
           and
           sometimes
           to
           a
           
             more
             impious
          
           people
           ,
           
           then
           those
           to
           whom
           it
           is
           
             not
             preached
             ;
          
           2.
           
           Why
           the
           means
           of
           
             conversion
          
           &
           
             perseverance
             unto
             the
             end
          
           are
           not
           afforded
           alike
           to
           all
           to
           whom
           the
           Gospel
           is
           daily
           preached
           ,
           
           and
           many
           times
           in
           greater
           measure
           to
           an
           exceedingly
           evil
           people
           then
           to
           a
           people
           
             less
             evil
             ;
          
           3.
           
           Why
           some
           mens
           lives
           are
           
             prolonged
          
           to
           a
           happy
           opportunity
           of
           
             true
             repentance
             ;
          
           whilest
           others
           are
           speedily
           cut
           off
           (
           like
           
             Corah
          
           and
           his
           complices
           )
           in
           a
           state
           of
           impenitence
           ;
           I
           never
           yet
           
             have
          
           inquired
           ,
           I
           never
           
             will
             .
          
           
             *
          
           
             The
             secret
             things
             belong
             unto
             the
             Lord
             our
             God
             ,
             but
             those
             things
             which
             are
             revealed
             belong
             unto
             us
             and
             to
             our
             children
             .
          
        
         
           13.
           
           I
           shall
           conclude
           with
           an
           
             Admonition
          
           to
           the
           unstable
           and
           unlearned
           among
           the
           people
           ,
           that
           they
           beware
           of
           those
           Teachers
           who
           prefer
           the
           
             interest
          
           of
           their
           
             Faction
          
           before
           the
           
             honour
          
           of
           their
           
             God
             ;
          
           and
           will
           rather
           take
           part
           with
           a
           
             Presbyterian
             ,
          
           in
           making
           God
           to
           be
           the
           
             Author
             and
             cause
             of
             sin
             ,
          
           then
           live
           in
           any
           kind
           of
           
             charity
          
           with
           an
           
             Episcopal
             Divine
             ,
          
           who
           proves
           that
           Doctrine
           to
           be
           
             blasphemous
             .
          
           Some
           have
           made
           themselves
           
             examples
          
           of
           this
           prodigious
           
             partiality
             ;
          
           whilest
           even
           in
           Print
           they
           have
           thought
           it
           fitter
           ,
           that
           a
           
             Brother
          
           of
           the
           
             Presbytery
          
           should
           invent
           strange
           
             slanders
          
           against
           the
           
             innocent
             ,
          
           then
           that
           a
           man
           of
           the
           
             Church
             of
             England
          
           should
           proceed
           to
           
             conviction
          
           against
           the
           
             guilty
             .
          
           It
           will
           appear
           to
           all
           Readers
           ,
           from
           the
           
             first
          
           to
           the
           
             last
          
           of
           these
           following
           Tracts
           ,
           that
           my
           principal
           intention
           hath
           been
           to
           vindicate
           my
           
             God
             ,
          
           both
           in
           his
           
             Essence
             ,
          
           and
           in
           his
           
             Attributes
             ,
          
           
           from
           the
           publick
           
             calumnies
          
           of
           
             evil
             doers
             .
          
           whilest
           one
           doth
           teach
           ,
           that
           God
           
             willeth
             sin
             ;
          
           and
           another
           ,
           that
           he
           
             ordaines
          
           it
           ;
           and
           a
           third
           ,
           that
           it
           is
           one
           of
           Gods
           
             works
             ;
          
           the
           desperate
           sinner
           is
           taught
           to
           say
           ,
           
             [
             I
             have
             done
             the
             will
             of
             God
             ,
          
           and
           
             what
             God
             appointed
             me
             to
             do
             .
             ]
          
           2.
           
           Whilest
           some
           affirm
           ,
           that
           Gods
           
             willing
          
           of
           
             sin
          
           doth
           make
           it
           cease
           to
           be
           a
           
             sin
             ;
          
           and
           others
           say
           ,
           he
           
             willeth
             all
             sins
             ;
          
           a
           third
           sort
           conclude
           ,
           that
           there
           are
           
             no
             sins
             at
             all
             .
          
           3.
           
           Whilest
           they
           say
           with
           eagerness
           ,
           that
           
             God
             must
             be
             such
             ,
             or
             there
             is
             no
             God
             at
             all
             ,
          
           they
           teach
           as
           many
           to
           be
           
             Atheists
          
           as
           cannot
           believe
           with
           the
           
             Libertines
             ,
          
           that
           God
           
             doth
             will
             and
             work
             sin
             .
          
           4.
           
           Whilest
           they
           say
           that
           the
           
             Regenerate
          
           cannot
           possibly
           
             fall
             away
             ,
          
           nor
           become
           
             notoriously
             ungodly
          
           by
           their
           commission
           of
           
             Crimson
          
           and
           
             Scarlet
             sins
             ,
          
           they
           teach
           the
           
             Ranters
          
           to
           live
           accordingly
           .
           I
           can
           name
           the
           persons
           who
           have
           
             taught
          
           such
           things
           ;
           and
           experience
           hath
           taught
           us
           what
           they
           are
           ,
           who
           have
           reduced
           their
           knowledge
           of
           the
           several
           
             Lessons
          
           into
           
             Practice
             .
          
           Towards
           the
           remedying
           of
           this
           ,
           I
           have
           in
           singleness
           of
           heart
           considered
           what
           should
           be
           the
           
             cause
             ,
          
           and
           (
           as
           God
           hath
           enabled
           me
           )
           us'd
           my
           endeavours
           to
           
             remove
          
           it
           .
           I
           have
           been
           most
           of
           all
           intent
           upon
           clearing
           the
           
             Holiness
             of
             God
             ,
          
           that
           men
           may
           think
           of
           him
           with
           
             Reverence
             ,
          
           and
           
             Love
             unfeigned
             .
          
           A
           wrong
           
             apprehension
          
           of
           the
           Deity
           is
           apt
           to
           breed
           a
           wrong
           
             worship
             ;
          
           and
           so
           I
           have
           pitch't
           upon
           the
           subject
           ,
           wherein
           it
           primely
           concerns
           us
           to
           set
           men
           
             right
             .
          
           The
           
             holiness
          
           of
           God
           is
           his
           
             Soveraign
             Attribute
             ,
          
           and
           dearer
           to
           him
           then
           his
           
             power
             .
          
           The
           
             Cherubims
             and
             Seraphims
          
           do
           
             continuaily
             cry
          
           out
           in
           honour
           to
           him
           ,
           (
           Not
           
             high
             ,
          
           and
           
             mighty
             ,
             and
             unresistible
             ,
          
           but
           )
           
             Holy
             ,
             Holy
             ,
             Holy
             ,
             Lord
             God
             of
             Hosts
             .
          
           As
           if
           God
           esteemed
           more
           of
           
             this
             ,
          
           then
           of
           
             all
          
           his
           Attributes
           besides
           .
           And
           Bishop
           
             Andrews
          
           of
           precious
           
           memory
           thought
           fit
           to
           make
           it
           his
           observation
           ,
           that
           in
           God
           ,
           
             Holy
             Holy
             ,
          
           is
           before
           ,
           
             Lord
             of
             Hosts
             .
          
           His
           
             Holiness
          
           first
           ,
           his
           
             Power
          
           after
           .
        
         
           May
           all
           that
           hate
           me
           upon
           the
           earth
           ,
           but
           follow
           the
           method
           of
           the
           Angels
           which
           are
           in
           Heaven
           ,
           speaking
           so
           
             honourably
          
           of
           God
           to
           a
           peevish
           world
           ,
           as
           not
           to
           miss
           of
           his
           
             favour
          
           in
           the
           word
           to
           come
           ;
           I
           shall
           not
           fail
           of
           
           their
           
             Love
             ,
          
           and
           shall
           receive
           the
           best
           recompence
           for
           all
           my
           
             Labour
             .
          
        
         
           Fiat
           .
           Fiat
           .
        
         
           
             THO.
             PIERCE
             .
          
        
      
       
         
           Directions
           for
           the
           placing
           of
           the
           ensuing
           Tracts
           .
        
         
           
             
               I.
            
             The
             Correct
             Copy
             of
             Notes
             .
          
           
             
               II.
            
             The
             Divine
             Philanthropie
             defended
             .
          
           
             
               III.
            
             The
             Divine
             Purity
             defended
             ,
             in
             answer
             to
             Dr.
             
               Reynolds
               .
            
          
           
             
               IV.
            
             The
             Self-Revenger
             exemplified
             in
             Mr.
             
               B.
               
            
          
           
             
               V.
            
             Self-Condemnation
             exemplified
             in
             Mr.
             
               W.
            
             and
             others
             .
          
        
      
       
       
         
           A
           brief
           Table
           to
           the
           five
           ensuing
           Tracts
           immediately
           to
           follow
           the
           General
           Preface
           .
        
         
           
             
               I.
            
             In
             the
             Correct
             Copie
             .
          
           
             
               Two
               General
               Principles
               
                 
                   1.
                   
                   That
                   no
                   moral
                   evil
                   is
                   from
                   the
                   evil
                   of
                   God
                   ,
                   but
                   of
                   the
                   Creature
                   
                     p.
                  
                   6.
                   
                   &
                   11.
                   
                
                 
                   2.
                   
                   That
                   all
                   good
                   is
                   from
                   the
                   free
                   grace
                   of
                   God
                   .
                   
                     p.
                  
                   6.
                   
                   &
                   55.
                   
                
              
            
             
               The
               distinction
               of
               Gods
               secret
               and
               revealed
               will
               ,
               as
               contrary
               to
               one
               another
               ,
               blasphemous
               
                 p.
              
               12.
               
            
             
               God
               permits
               sin
               ,
               only
               so
               as
               not
               to
               hinder
               it
               by
               sorce
               
                 p.
              
               15.
               
            
             
               Man
               is
               the
               sole
               efficient
               cause
               of
               his
               own
               destruction
               
                 p.
              
               17.
               
            
             
               Absolute
               Reprobation
               contrary
               to
               all
               the
               antient
               Fathers
               
                 p.
              
               25.
               45.
               
               
                 
                   Even
                   to
                   S.
                   
                     Aug.
                     p.
                  
                   28.
                   44.
                   
                
              
            
             
               The
               judgment
               of
               the
               Church
               of
               England
               
                 p.
              
               29.
               
            
             
               Gods
               Decree
               of
               Reprobation
               is
               not
               irrespective
               ,
               but
               conditional
               
                 p.
              
               32.
               
            
             
               Knowledge
               and
               Fore-knowledge
               in
               God
               
                 p.
              
               48.
               
            
             
               Gods
               Antecedent
               and
               Consequent
               will
               
                 p.
              
               51.
               
            
             
               All
               good
               is
               from
               Gods
               free
               Grace
               .
               
                 p.
              
               56.
               
            
             
               Gods
               free
               Grace
               doth
               not
               destroy
               mans
               Free-will
               
                 p.
              
               57.
               
            
             
               Irresistible
               Grace
               not
               reconcileable
               with
               Choise
               
                 p.
              
               59.
               
            
             
               Distinction
               between
               
                 
                   Infallible
                   and
                   Necessary
                   
                     p.
                  
                   61.
                   
                
                 
                   Sufficient
                   ,
                   Effectual
                   ,
                   and
                   Irresistible
                   Grace
                   
                     p.
                  
                   61.
                   
                
                 
                   Taking
                   and
                   Chusing
                   
                     p.
                  
                   62.
                   
                
                 
                   Voluntary
                   ,
                   and
                   Spontaneous
                   
                     p.
                  
                   64.
                   
                
              
            
             
               Gods
               Grace
               the
               Cause
               of
               Good
               ,
               Mans
               will
               the
               Instrument
               of
               Choise
               
                 p.
              
               63.
               
            
             
               Gods
               Decree
               of
               Election
               Conditional
               and
               Respective
               
                 p.
              
               68.
               
            
          
        
         
         
           
             II.
             In
             the
             Divine
             Philanthropie
             defended
             .
          
           
             
               Post-destination
               
                 p.
              
               4.
               
            
             
               Eternal
               Praedestination
               Receptive
               
                 p.
              
               7.
               
            
             
               Pelagianisme
               
                 p.
              
               8.
               
            
             
               Arminius
               ,
               and
               Arminianisme
               .
               
                 p.
                 12.
                 chap.
                 iv
                 .
                 p.
              
               35.
               
            
             
               The
               judgment
               of
               the
               Church
               of
               England
               
                 p.
              
               19.
               
            
             
               Literal
               ,
               and
               Figurative
               Interpretations
               of
               Scripture
               
                 p.
                 21.
                 ch.
                 iv
                 .
                 p.
              
               47.
               
            
             
               Absolute
               ,
               and
               Conditional
               will
               of
               God
               
                 p.
              
               56.
               
            
             
               Faith
               not
               the
               Cause
               ,
               but
               the
               Condition
               of
               Election
               
                 p.
              
               63.
               
            
             
               Negative
               ,
               and
               positive
               Reprobation
               
                 p.
                 65.
                 ch.
                 iv
                 .
                 p.
              
               4.
               
            
             
               Hell
               prepared
               for
               Devils
               ,
               not
               for
               Men
               
                 p.
              
               70.
               
            
             
               Special
               Grace
               ,
               
                 p.
              
               83.
               and
               Redemption
               
                 p.
              
               84.
               
            
             
               Christ
               died
               not
               only
               for
               the
               Elect
               
                 p.
              
               85.
               
            
             
               Christ
               died
               for
               all
               ,
               not
               only
               
                 sufficienter
                 ,
              
               but
               
                 intentionaliter
                 p.
              
               93.
               
            
             
               Grace
               of
               Perseverance
               ,
               
                 p.
                 101.
                 (
                 chap.
                 iv
                 .
                 p.
              
               17.
               )
               not
               irresistible
               
                 p.
              
               102.
               
            
             
               Vniversal
               Tradition
               
                 p.
              
               105.
               
            
             
               The
               cause
               of
               Punishment
               eternal
               
                 p.
              
               108.
               117.
               
            
             
               The
               cause
               of
               sin
               not
               Deficient
               ,
               but
               Efficient
               
                 p.
              
               113.
               
            
             
               Gods
               permission
               of
               sin
               
                 p.
              
               129.
               139.
               
            
             
               Gods
               Decrees
               ,
               Absolute
               ,
               Conditional
               
                 chap.
                 iv
                 .
                 p.
              
               1.
               
            
             
               Praeterition
               
                 p.
              
               4.
               
            
             
               Fundamentals
               
                 p.
              
               10.
               
            
             
               Synod
               at
               Dort
               
                 p.
              
               13.
               
            
             
               Gods
               Soveraignty
               ,
               and
               Justice
               .
               
                 p.
              
               20.
               
            
             
               Plea
               for
               Infants
               
                 p.
              
               25.
               
            
             
               Vniversal
               Redemption
               
                 p.
              
               28.
               
            
             
               Esficacious
               Permission
               
                 p.
              
               33.
               
            
             
               Act
               ,
               and
               Sinsull
               Act
               
                 p.
              
               43.
               
            
             
               Twofold
               command
               of
               God
               
                 p.
              
               52.
               
            
             
               God
               hath
               not
               two
               contrary
               wills
               
                 p.
              
               57.
               
            
          
        
         
         
           
             III.
             In
             the
             Divine
             Purity
             Defended
             .
          
           
             
               The
               Judgment
               of
               King
               
                 James
                 p.
              
               6.
               
            
             
               Making
               God
               the
               Cause
               of
               Sin
               ,
               is
               blasphemy
               in
               the
               judgment
               of
               the
               Antients
               
                 p.
              
               22.
               
            
             
               and
               Modern
               learned
               men
               
                 p.
              
               26.
               
            
             
               even
               the
               Calvinists
               
                 p.
              
               30.
               
            
             
               Gods
               hardening
               Mens
               hearts
               
                 p.
              
               66.
               
            
             
               Gods
               Allmightiness
               
                 p.
              
               81.
               
            
             
               Gods
               way
               of
               working
               on
               the
               will
               
                 p.
              
               92.
               
            
             
               Free
               grace
               not
               unconditional
               
                 p.
              
               112.
               
            
          
        
         
           
             IV.
             In
             the
             Selfe-Revenger
             .
          
           
             
               Abuse
               of
               the
               Tongue
               
                 p.
              
               1.
               
            
             
               Selfe-deceiving
               
                 p.
              
               2.
               
            
             
               Adams
               Sin
               
                 p.
              
               22.
               
            
             
               Original
               Sin
               
                 p.
              
               23.
               
            
             
               Born
               in
               Sin
               
                 p.
              
               24.
               
            
             
               Innocency
               
                 p.
              
               32.
               
            
             
               Christian
               Perfection
               
                 p.
              
               35.
               
            
             
               Excommunicating
               and
               Murthering
               Kings
               
                 p.
              
               77.
               
            
             
               Dangerous
               effects
               of
               Presbyterian
               Discipline
               
                 p.
              
               80.
               
            
             
               Vniversal
               and
               special
               Grace
               
                 p.
              
               87.
               
            
             
               
                 Grotius
              
               his
               temper
               ,
               and
               Designe
               
                 p.
              
               92.
               
            
             
               Episcopacy
               and
               Liturgy
               approved
               by
               
                 Calvin
                 p.
              
               95.
               
            
             
               Rigor
               of
               Presbytery
               advances
               Popery
               
                 p.
              
               98.
               
            
          
        
         
         
           
             In
             the
             Appendage
             .
          
           
             
               Vniversal
               Grace
               and
               Vniversal
               Redemption
               
                 p.
              
               128.
               
            
             
               Extent
               and
               Intent
               of
               Christs
               death
               
                 p.
              
               138
               ,
               142.
               
            
             
               Application
               of
               it
               
                 p.
              
               145.
               
            
          
        
         
           
             V.
             In
             Selfe-Condemnation
             .
          
           
             
               Irrespective
               Decrees
               founded
               in
               the
               mistake
               of
               Gods
               Prescience
               Introd
               .
               
                 p.
              
               3.
               
            
             
               Conditional
               Decrees
               
                 p.
              
               15.
               
            
             
               Order
               of
               Time
               ,
               and
               Order
               of
               Nature
               
                 p.
              
               20.
               
            
             
               Gods
               Promise
               Conditional
               
                 p.
              
               28.
               
            
             
               Gods
               glory
               not
               advanced
               by
               irrespective
               Reprobation
               ,
               
                 ch.
                 1.
                 p.
              
               3.
               
            
             
               Act
               ,
               and
               obliquity
               of
               the
               Act
               
                 p.
              
               11.
               
            
             
               Efficacious
               permission
               
                 p.
              
               22.
               
            
             
               Hebraisme
               
                 p.
              
               39.
               
            
             
               Actions
               Natural
               ,
               and
               Vnnatural
               
                 p.
              
               72.
               77.
               81.
               
            
             
               Sin
               ,
               and
               the
               sinfull
               Action
               inseparable
               
                 p.
              
               84.
               
            
             
               Sin
               makes
               not
               for
               Gods
               glory
               
                 p.
              
               87.
               
            
             
               The
               Nature
               of
               Knowledge
               and
               Degree
               
                 p.
              
               122.
               
            
             
               Foreknowledge
               
                 p.
              
               123.
               doth
               
                 
                   not
                   necessitate
                   
                     p.
                  
                   126.
                   
                
                 
                   nor
                   presuppose
                   a
                   Praedetermination
                   
                     p.
                  
                   128.
                   
                
              
            
             
               
                 
                   
                     
                       
                         Futurition
                      
                       
                         Will
                      
                       
                         Certain
                      
                       
                         Counsel
                      
                    
                  
                   
                     p.
                     132.
                     133.
                     
                  
                
              
            
             
               Sin
               hath
               a
               true
               Efficient
               Cause
               
                 p.
              
               145.
               
            
             
               Positive
               Entity
               of
               sin
               
                 p.
              
               149.
               
            
             
               The
               Importance
               of
               the
               word
               Author
               
                 p.
              
               187.
               
            
             
               Christ
               died
               for
               all
               
                 p.
              
               195.
               207.
               
            
          
        
      
       
       
         
           A
           
             PARAENESIS
          
           to
           the
           
             Reader
             ,
             (
             Shewing
             the
          
           first
           occasion
           
             of
             this
          
           following
           Discourse
           ,
           
             and
             the
          
           Authour's
           necessity
           
             to
             make
             it
          
           publick
           .
           )
        
         
           SECT.
           1.
           
           THat
           I
           am
           subject
           to
           
             errours
             ,
          
           it
           is
           no
           
             humility
          
           to
           acknowledge
           ;
           it
           being
           no
           more
           than
           to
           confesse
           ,
           that
           I
           carry
           about
           me
           the
           infirmities
           of
           a
           
             man
             ;
          
           which
           whosoever
           doth
           not
           ,
           let
           
             him
             cast
             the
             first
             stone
             at
             me
             .
          
           But
           whether
           or
           no
           I
           am
           an
           
             Heretick
             ,
          
           or
           a
           
             dangerous
             person
             ,
          
           I
           desire
           my
           
           
             Censors
          
           may
           be
           my
           
             Iudges
             ;
          
           and
           do
           therefore
           addresse
           this
           present
           
             Apologie
          
           and
           
             Appeal
             ,
          
           not
           to
           the
           
             kindnesse
          
           and
           
             partiality
          
           of
           my
           dearest
           
             friends
             ,
          
           but
           to
           the
           very
           
             jealousies
          
           and
           
             prejudices
          
           of
           my
           severest
           
             enemies
             .
          
           I
           bar
           the
           suffrage
           of
           none
           ,
           but
           the
           
             accuser
             of
             the
             Brethren
             ,
          
           
           that
           
             Abaddon
          
           or
           
             Apollyon
             ,
          
           so
           
             very
             skilful
             to
             destroy
             ,
             who
             is
             the
             Father
             of
             Lies
             ,
          
           and
           was
           
             a
             murderer
             from
             the
             beginning
             .
          
        
         
           2.
           
           I
           do
           professe
           in
           the
           presence
           of
           that
           
             punctual
             Register
          
           within
           me
           (
           to
           which
           I
           bear
           a
           greater
           
             reverence
          
           than
           to
           
             affront
          
           it
           with
           a
           premeditated
           and
           
             wilful
             Lie
             )
          
           that
           I
           do
           not
           
             unsheath
          
           my
           
             Pen
             ,
          
           to
           
             wound
          
           the
           
             reputation
          
           of
           any
           man
           living
           .
           But
           since
           mine
           own
           lies
           
             bleeding
          
           
           in
           the
           mouths
           of
           
             some
             ,
          
           whose
           very
           
             Tongues
          
           have
           
             Teeth
             ,
          
           which
           
             bite
          
           much
           
             harder
          
           than
           I
           will
           ever
           allow
           
             mine
             ,
          
           (
           and
           if
           there
           happen
           to
           be
           any
           in
           all
           my
           papers
           ,
           I
           shall
           not
           think
           it
           
             painful
          
           to
           have
           them
           
             drawn
             )
          
           it
           is
           but
           needfull
           that
           I
           be
           clothed
           at
           least
           with
           
             armour
          
           of
           
             defence
             .
          
           I
           meant
           indeed
           at
           the
           first
           ,
           onely
           to
           have
           
             armed
          
           my self
           with
           
             silence
             ,
          
           that
           my
           
             reservednesse
          
           and
           
             obscurity
          
           might
           keep
           me
           
             safe
             :
          
           and
           even
           now
           that
           I
           am
           
             forced
             ,
          
           and
           as
           it
           were
           
             dragg'd
          
           into
           the
           
             field
             ,
          
           I
           contend
           not
           for
           
             victory
             ,
          
           but
           for
           an
           
             honourable
             Retreat
             .
          
           And
           if
           after
           I
           have
           suffer'd
           ,
           I
           may
           be
           
             competently
             safe
             ,
          
           I
           will
           thank
           my
           
             Buckler
             ,
          
           but
           not
           my
           
             Sword
             .
          
           Even
           now
           that
           I
           
             am
             writing
             ,
          
           it
           is
           with
           a
           kind
           of
           
             willingnesse
          
           to
           
             blot
          
           it
           
             out
             ;
          
           and
           I
           do
           onely
           
             so
          
           do
           it
           ,
           as
           preferring
           an
           
             inconvenience
          
           before
           a
           
             mischief
             .
          
        
         
           3.
           
           There
           had
           been
           a
           
             private
             conference
          
           betwixt
           a
           Gentleman
           and
           my self
           ,
           which
           (
           for
           his
           further
           satisfaction
           )
           I
           threw
           hastily
           into
           paper
           ;
           every
           whit
           as
           
             incohaerent
             ,
          
           as
           it
           had
           been
           in
           our
           
             oral
          
           and
           
             extemporary
             Discourse
             .
          
           A
           Discourse
           which
           of
           necessity
           was
           forc'd
           to
           be
           without
           
             method
             ,
          
           as
           without
           
             premeditation
             ;
          
           because
           (
           in
           my
           
             answers
          
           to
           his
           
             objections
             )
          
           I
           was
           bound
           to
           
             follow
             ,
          
           after
           the
           measure
           that
           I
           was
           
             led
             .
          
           I
           thought
           the
           thing
           so
           
             inconsiderable
             ,
          
           as
           not
           to
           vouchsafe
           it
           a
           
             reading
             over
             ;
          
           but
           just
           as
           't
           was
           written
           ,
           deliver'd
           it
           instantly
           to
           my
           friend
           ,
           to
           be
           returned
           (
           when
           he
           had
           used
           it
           )
           unto
           the
           
             usuall
             place
             of
             my
             forgetfulnesse
             .
          
           And
           forgotten
           it
           was
           so
           long
           ,
           that
           truly
           I
           know
           not
           how
           long
           it
           was
           ;
           till
           discoursing
           with
           another
           Gentleman
           upon
           the
           very
           same
           subject
           ,
           I
           found
           my
           memory
           awak'd
           by
           that
           
             sleeping
             scribble
             .
          
           But
           (
           forgetting
           that
           
             secrets
          
           do
           cease
           to
           be
           so
           ,
           when
           they
           are
           
             told
             ,
          
           though
           but
           to
           
             one
             ,
          
           and
           that
           
           with
           strict
           conjurations
           of
           greatest
           
             secrecy
             )
          
           I
           gave
           him
           leave
           to
           peruse
           it
           as
           his
           leasure
           served
           him
           .
           It
           seems
           this
           Gentleman
           had
           a
           
             Confident
             ,
          
           as
           well
           as
           I
           ;
           and
           so
           my
           
             original
          
           increast
           and
           multiplied
           into
           many
           false
           copies
           ,
           of
           which
           
             not
             one
          
           was
           like
           the
           
             mother
             .
          
           Now
           that
           my
           paper
           went
           abroad
           by
           the
           help
           of
           more
           
             hands
          
           than
           one
           ,
           was
           against
           my
           
             knowledge
             ,
          
           against
           my
           
             will
             ,
          
           against
           my
           
             precept
             ,
          
           against
           my
           
             care
             ,
          
           and
           lastly
           against
           my
           
             best
             endeavours
          
           to
           
             recall
          
           it
           .
           It
           having
           been
           absolutely
           impossible
           ,
           that
           
             I
          
           should
           love
           the
           
             publication
          
           of
           my
           
             poor
             Abortive
             ,
          
           who
           never
           esteemed
           my
           
             ripest
          
           and
           most
           
             legitimate
             productions
          
           to
           be
           any
           way
           worthy
           of
           
             publick
             view
             .
          
           So
           farre
           was
           
             I
          
           from
           an
           
             ambition
          
           of
           being
           known
           by
           a
           
             disfigured
          
           and
           
             mis-shapen
             childe
             ,
          
           that
           when
           
             I
          
           first
           heard
           of
           its
           
             travels
             ,
          
           it
           was
           fallen
           out
           of
           my
           
             memory
             ;
          
           and
           when
           it
           came
           to
           me
           in
           a
           
             disguise
             ,
          
           it
           was
           quite
           out
           of
           my
           
             knowledge
             .
          
        
         
           4.
           
           I
           do
           acknowledge
           the
           great
           
             abstrusenesse
          
           of
           the
           whole
           subject
           on
           which
           I
           treated
           ,
           and
           the
           
             disproportion
          
           of
           my
           faculties
           to
           undertake
           or
           manage
           it
           .
           For
           if
           the
           
           learned
           bishop
           
             Andrews
          
           did
           chuse
           with
           Saint
           
             Austin
             ,
          
           much
           more
           may
           
             I
          
           with
           Bishop
           
             Andrews
             ,
          
           rather
           to
           
             hear
          
           than
           to
           
             speak
          
           of
           these
           
             Insearchables
             .
             I
          
           doe
           not
           hope
           to
           fathom
           either
           the
           
             Bathos
          
           of
           the
           
             Apostle
             ,
          
           or
           the
           
           
             Psalmists
             Abysse
             .
          
           But
           
             I
          
           expect
           to
           be
           pardoned
           ,
           if
           when
           my
           way
           is
           slippery
           ,
           
             I
          
           take
           heed
           to
           my
           
             footing
             ;
          
           and
           so
           eschew
           the
           
             precipice
             ,
          
           as
           not
           to
           run
           upon
           the
           
             Wolfe
             .
          
           It
           is
           not
           the
           businesse
           of
           this
           
             paper
             ,
          
           either
           to
           state
           an
           
             old
             question
          
           in
           a
           
             new-found
             way
             ,
          
           or
           to
           publish
           my
           
             judgement
             ,
          
           as
           a
           
             considerable
             thing
             .
             Who
          
           am
           
             I
             ,
          
           that
           I
           should
           
             moderate
          
           between
           the
           
             Remonstrants
             ,
          
           and
           
             Anti-remonstrants
             ?
          
           
           betwixt
           S.
           
             Austin
             ,
          
           and
           
             other
             Fathers
             ?
          
           betwixt
           
             him
             ,
          
           and
           
             himself
             ?
          
           betwixt
           the
           
             Synod
          
           of
           
             Dort
             ,
          
           and
           that
           other
           at
           
             Augusta
             ?
          
           betwixt
           the
           
             Dominicans
             ,
          
           and
           the
           
             Iesuites
             ?
             Arminius
             ,
          
           and
           Mr.
           
             Perkins
             ?
             Twisse
             ,
          
           and
           
             Bellarmine
             ?
          
           or
           betwixt
           
             Whitaker
             ,
          
           and
           
             Baro
             ?
          
           Much
           indeed
           may
           be
           
             excus'd
             ,
          
           because
           much
           may
           be
           
             lockt
          
           for
           ,
           from
           such
           reverend
           Prelates
           ,
           as
           were
           
             Overal
             ,
          
           and
           
             Davenant
             .
          
           But
           I
           believe
           ,
           amongst
           the
           
             Clergy
             ,
          
           there
           is
           not
           
             one
          
           in
           a
           
             hundred
          
           fit
           to
           
             speak
          
           of
           these
           
             Mysteries
             ;
          
           and
           amongst
           the
           
             Laity
             ,
          
           not
           
             one
          
           in
           a
           
             thousand
          
           that
           's
           fit
           to
           
             hear
          
           them
           .
           Hence
           was
           that
           
             silence
          
           first
           ,
           and
           afterwards
           that
           
             secrecie
             ,
          
           wherein
           I
           fain
           would
           have
           
             buried
          
           mine
           own
           
             conjectures
             :
          
           and
           even
           now
           that
           I
           am
           
             forc'd
          
           to
           be
           more
           publick
           than
           
             I
             meant
             ,
          
           (
           by
           the
           many
           
             false
             copies
          
           of
           my
           
             discourse
             ,
          
           whereof
           
             one
          
           of
           the
           
             falsest
          
           is
           now
           preparing
           for
           the
           
             Presse
             ,
          
           by
           one
           ,
           who
           it
           seems
           is
           at
           very
           
             great
             leisure
             )
          
           it
           is
           not
           at
           all
           from
           any
           
             ambition
          
           to
           be
           
             followed
             ,
          
           but
           from
           an
           humble
           
             desire
          
           to
           be
           
             rightly
             understood
             ;
          
           and
           I
           therefore
           onely
           pretend
           to
           an
           
             Apologie
             ,
          
           and
           an
           
             Appeal
             .
          
           First
           ,
           an
           
             Apologie
          
           for
           my
           
             imprudence
             ,
          
           that
           I
           could
           think
           such
           a
           secret
           might
           be
           communicated
           to
           
             one
             ;
          
           and
           so
           betray
           those
           
             papers
          
           to
           the
           
             Light
             ,
          
           which
           belonged
           onely
           to
           the
           
             Fire
             .
          
           Secondly
           ,
           an
           
             Appeal
             ,
          
           whether
           I
           am
           a
           
             Pelagian
             ,
          
           or
           whether
           so
           much
           as
           a
           
             Massilian
             :
          
           or
           whether
           indeed
           I
           am
           not
           rather
           a
           very
           
             Orthodox
             Protestant
          
           of
           the
           
             Church
          
           of
           
             England
             .
          
           I
           have
           
             managed
          
           my
           
             discourse
             ,
          
           as
           I
           
             ground
          
           my
           
             Faith
             ,
          
           not
           from
           the
           
             hidden
             Mysteries
          
           of
           God's
           
             secret
             will
             ,
          
           but
           from
           the
           
             clearest
             expressions
          
           of
           his
           
             written
             Word
             .
          
           Where
           ,
           of
           
             divers
          
           interpretations
           (
           as
           often
           as
           they
           are
           
             divers
             )
          
           I
           love
           to
           pitch
           upon
           
             that
             ,
          
           which
           I
           
           finde
           agreed
           upon
           by
           the
           
             wisest
             ,
          
           and
           the
           
             best
             ;
          
           and
           which
           ,
           in
           my
           
             shallow
             judgement
             ,
          
           (
           which
           yet
           is
           the
           
             deepest
          
           that
           I
           
             have
             )
          
           doth
           seem
           the
           
             safest
             ,
          
           and
           the
           most
           
             sutable
          
           to
           the
           
             Analogie
             of
             Faith
             .
          
           Even
           
             Babes
          
           and
           
             Idiots
          
           have
           this
           advantage
           of
           their
           
             betters
             ,
          
           to
           be
           
             afraid
          
           of
           that
           
             fire
          
           where
           
             wiser
          
           men
           have
           been
           
             burnt
             .
          
           And
           
             sad
             experience
          
           hath
           
             taught
             me
             ,
          
           (
           who
           am
           a
           
             Babe
          
           and
           an
           
             Idiot
          
           in
           respect
           of
           the
           
             Aged
          
           and
           the
           
             wise
             )
          
           to
           
             steer
             aloof
          
           in
           my
           
             Doctrines
          
           from
           those
           fatal
           
             shelves
             ,
          
           whereon
           my
           own
           
             small
             vessel
          
           hath
           been
           
             soundly
             dashed
             ,
          
           and
           many
           others
           (
           much
           
             greater
             )
          
           as
           it
           were
           
             shipwrackt
          
           before
           mine
           
             eyes
             .
          
           This
           entirely
           is
           the
           reason
           ,
           why
           I
           have
           
             hovered
          
           a
           long
           time
           betwixt
           the
           
             Absolutenesse
          
           of
           a
           
             Decree
             ,
          
           and
           the
           
             Liberty
          
           of
           a
           
             Will
             ,
          
           like
           a
           
             trembling
             Needle
          
           betwixt
           
             two
             Load-stones
             ;
          
           or
           rather
           like
           a
           man
           
             newly
             walking
          
           upon
           a
           
             Rope
             ,
          
           who
           so
           
             ballanceth
          
           his
           body
           with
           his
           two
           
             hands
             ,
          
           that
           his
           
             continuall
             fear
          
           of
           
             falling
             down
          
           is
           the
           onely
           
             Tenure
          
           by
           which
           he
           
             stands
             .
          
           I
           dare
           not
           ,
           for
           my
           life
           ,
           be
           so
           
             bold
          
           as
           the
           
             Pelagians
             ,
          
           nor
           yet
           so
           bloudy
           as
           the
           
             Manichees
             .
          
           I
           would
           not
           
             split
          
           my
           judgement
           on
           the
           
             Symplegades
          
           of
           
             two
          
           intolerable
           
             mischiefs
             ,
          
           either
           by
           robbing
           God
           of
           his
           
             Efficiency
             ,
          
           in
           any
           
             one
             Act
          
           which
           is
           
             naturally
          
           good
           ;
           or
           by
           
             aspersing
          
           his
           
             Holinesse
             ,
          
           in
           any
           
             one
             Act
          
           which
           is
           
             morally
             evil
             .
          
           I
           do
           endeavour
           to
           keep
           my self
           ,
           (
           and
           others
           committed
           to
           my
           
             keeping
             )
          
           both
           from
           the
           
             rock
          
           of
           
             Presumption
             ,
          
           and
           from
           the
           
             gulf
          
           of
           
             Despair
             .
          
           I
           
             steer
          
           as
           carefully
           as
           I
           can
           (
           in
           this
           so
           dangerous
           
             Archipelago
             )
          
           betwixt
           the
           
             nature
          
           of
           
             Gods
             will
             ,
          
           and
           the
           
             condition
          
           of
           mine
           
             own
             ;
          
           that
           so
           my
           
             Confidence
          
           may
           well
           consist
           
           with
           my
           
             Humility
             .
          
           I
           dare
           not
           
             impute
          
           to
           
             God
             ,
          
           what
           is
           
             unworthy
          
           for
           him
           to
           
             own
             ;
          
           nor
           
             arrogate
          
           to
           my
           
             self
             ,
          
           what
           is
           
             Gods
             peculiar
             :
          
           and
           therefore
           settle
           my
           
             minde
          
           and
           my
           
             judgement
          
           upon
           these
           
             two
             Grounds
             .
          
        
      
       
         
           The
           two
           
             Principles
          
           or
           
             Grounds
          
           of
           my
           
             Belief
          
           in
           this
           
             businesse
             .
          
        
         
           I.
           THat
           all
           the
           
             Evil
          
           of
           
             sin
          
           which
           
             dwelleth
             in
             me
          
           or
           
             proceedeth
             from
             me
             ,
          
           is
           not
           imputable
           to
           
             Gods
             will
             ,
          
           but
           entirely
           to
           
             mine
             own
             .
          
           The
           
             Serpent
          
           and
           the
           
             protoplast
          
           were
           
             promoters
          
           of
           my
           guilt
           ,
           but
           
             my
             God
          
           was
           no
           promoter
           either
           of
           
             their
          
           guilt
           or
           
             mine
             .
             When
             the
             Serpent
             speaketh
             a
             lie
             ,
             he
             speaketh
             of
             his
             own
             ;
             He
             is
             the
             Father
             of
             lies
             ,
             and
             the
             works
             of
             your
             father
             ye
             will
             do
             ,
          
           Iohn
           8.
           44.
           
        
         
           II.
           That
           
             all
             the
             good
          
           which
           I
           
             do
             ,
          
           I
           do
           first
           
             receive
             ,
          
           not
           from
           
             any
          
           thing
           in
           my
           
             self
             ,
          
           but
           from
           the
           
             special
             Grace
          
           and
           
             favour
          
           of
           Almighty
           God
           ,
           who
           
             freely
          
           worketh
           in
           me
           both
           to
           
             will
          
           and
           to
           
             do
             ,
          
           of
           his
           
             good
             pleasure
             ,
          
           Phil.
           2.
           13.
           
        
      
    
     
       
       
         
           CHAP.
           I.
           
        
         
           5.
           
           IF
           these
           are
           
             Principles
          
           to
           be
           
             granted
             ,
          
           my
           work
           is
           done
           ;
           for
           these
           are
           the
           
             Grounds
          
           on
           which
           I
           
             build
          
           my
           judgement
           ,
           and
           these
           are
           
           the
           
             Touchstones
          
           by
           which
           I
           
             try
          
           it
           .
           Whatsoever
           I
           believe
           concerning
           
             Election
          
           or
           
             Reprobation
             ,
          
           and
           those
           other
           
             Questions
          
           which
           are
           depending
           ,
           I
           doe
           inferre
           from
           these
           
             Truths
             ,
          
           which
           (
           as
           I
           suppose
           )
           cannot
           possibly
           
             deceive
          
           me
           .
           And
           whilst
           I
           stand
           to
           these
           
             Grounds
             ,
          
           I
           am
           not
           able
           to
           
             quit
             my
             judgment
             ,
          
           how
           little
           soever
           it
           shall
           be
           
             liked
          
           by
           such
           as
           are
           
             wittily
             unreasonable
             .
          
           So
           that
           my
           
             Principles
          
           be
           
             right
             ,
          
           I
           care
           not
           
             whether
          
           they
           
             carry
             me
             ,
          
           whilst
           
             Scripture
          
           and
           my
           
             best
             Care
          
           are
           both
           
             Guides
          
           in
           my
           
             conveyance
             .
          
           For
           where
           the
           
             Premisses
          
           are
           
             true
             ,
          
           the
           
             Conclusion
          
           cannot
           be
           
             false
             .
          
           All
           that
           needeth
           to
           be
           car'd
           for
           in
           the
           
             progresse
          
           of
           my
           
             search
             ,
          
           is
           the
           
             legality
          
           of
           the
           
             deduction
             :
          
           which
           ,
           if
           it
           be
           
             wrong
             ,
          
           I
           shal
           be
           glad
           to
           hear
           of
           it
           for
           my
           
             instruction
             ;
          
           and
           if
           it
           be
           
             right
             ,
          
           it
           cannot
           chuse
           but
           be
           
             Truth
             ,
          
           which
           leaps
           
             naturally
          
           forth
           from
           the
           
             womb
          
           of
           
             Truth
             .
          
        
         
           6.
           
           If
           by
           any
           inadvertency
           (
           either
           in
           
             me
             ,
          
           or
           the
           
             Reader
             )
          
           my
           
             words
          
           seem
           to
           
             clash
          
           with
           my
           
             Belief
             ,
          
           it
           is
           by
           no
           other
           misfortune
           than
           befell
           S.
           
             Austin
             ,
          
           when
           he
           used
           such
           expressions
           
           against
           the
           
             Pelagians
             ,
          
           as
           seemed
           to
           contradict
           what
           he
           had
           spoken
           against
           the
           
             Manichees
             ;
          
           and
           yet
           he
           professeth
           it
           was
           not
           his
           
             judgement
             ,
          
           but
           his
           
             style
          
           onely
           that
           was
           changed
           .
           The
           saying
           of
           
             Bucer
          
           is
           remarkable
           (
           and
           the
           more
           ,
           because
           it
           was
           
             Bucers
             )
          
           That
           
             there
             was
             no
             such
             harm
             in
             what
             was
             said
             by
             the
             learned
             ,
             both
             ancient
             and
             modern
             ,
             concerning
             the
             freedome
             of
             the
             VVill
             ,
             if
             things
             were
             taken
             as
             they
             were
             meant
          
           (
           that
           is
           to
           say
           )
           by
           the
           
             right
             handle
             :
          
           and
           that
           would
           oftener
           be
           done
           ,
           if
           the
           
             persons
          
           of
           some
           men
           were
           not
           a
           
             prejudice
          
           to
           their
           
             Cause
             :
          
           for
           I
           find
           the
           
             same
             words
          
           may
           pass
           with
           
             favour
          
           from
           
             one
             ,
          
           which
           would
           not
           be
           
             endured
          
           should
           they
           be
           spoken
           by
           
             another
             .
          
           One
           
             short
             example
          
           will
           not
           be
           
             burdensome
          
           to
           the
           
             Reader
             .
          
           Doctor
           
             Twisse
          
           himself
           ,
           hath
           said
           expresly
           .
           
             That
             the
             Iustice
             of
             God
             doth
             not
             appear
             in
             the
             absolute
             
             or
             simple
             condemnation
             of
             his
             creature
             ,
             but
             in
             the
             condemnation
             of
             it
             for
             sin
             .
          
           Thus
           he
           speaketh
           in
           his
           
             Preface
             ,
          
           which
           is
           most
           of
           it
           spent
           against
           
             Arminius
             .
          
           I
           did
           but
           say
           the
           
             same
             words
          
           to
           some
           
             admirers
          
           of
           Dr.
           
             Twisse
             ,
          
           and
           yet
           was
           counted
           an
           
             Arminian
             ;
          
           which
           makes
           me
           heartily
           desire
           that
           I
           may
           meet
           with
           
             unbyast
             and
             impartial
             Readers
             ;
          
           that
           whatsoever
           I
           shall
           say
           in
           these
           following
           papers
           ,
           may
           be
           
             compared
          
           with
           the
           two
           
             Principles
          
           which
           I
           have
           just
           now
           
             laid
             :
          
           I
           disallowing
           
             all
          
           that
           
             disagreeth
          
           with
           those
           
             principles
             ,
          
           as
           the
           
             unhappinesse
          
           of
           my
           
             Pen
             ,
          
           or
           the
           
             unsteadinesse
          
           of
           my
           
             brain
             .
          
           I
           desire
           all
           may
           
             goe
          
           for
           
             no
             more
          
           than
           it
           is
           
             worth
             .
          
           If
           I
           seem
           to
           any
           man
           to
           be
           
             overtaken
             in
             a
             fault
             ,
          
           he
           shall
           doe
           well
           to
           
             restore
          
           
           
             me
             in
             the
             spirit
             of
             meeknesse
             ,
             remembring
             himself
             ,
             lest
             he
             also
             be
             tempted
             .
          
           If
           I
           am
           thought
           to
           be
           in
           the
           
             wrong
             ,
          
           by
           those
           that
           think
           themselves
           onely
           in
           the
           
             right
             ,
          
           they
           can
           conclude
           no
           worse
           of
           me
           ,
           than
           that
           
             I
             am
             not
             infallible
             :
          
           If
           in
           any
           thing
           
             I
             erre
             ,
          
           it
           is
           for
           
             want
          
           of
           
             apprehension
             ,
          
           not
           my
           
             unwillingnesse
          
           to
           
             apprehend
             ;
          
           nor
           am
           
             I
             severely
          
           to
           be
           censur'd
           ,
           for
           being
           every
           whit
           as
           
             dull
             ,
          
           as
           those
           
             thousands
             of
             thousands
             ,
          
           who
           have
           thought
           as
           
             I
          
           doe
           .
           
             I
          
           hope
           my
           
             Reasons
          
           will
           make
           it
           appear
           ,
           that
           ,
           if
           
             I
          
           erre
           ,
           
             I
          
           am
           not
           
             affectedly
             ,
          
           but
           
             invincibly
          
           ignorant
           ;
           and
           so
           for
           being
           most
           
             unpassionately
             ,
             I
          
           am
           most
           
             pardonably
             erroneous
             .
          
           Or
           if
           
             I
          
           am
           thought
           not
           to
           be
           so
           ,
           
             I
          
           desire
           one
           favour
           from
           them
           that
           so
           think
           ,
           even
           that
           all
           my
           faults
           (
           whether
           
             real
          
           or
           
             supposed
             )
          
           may
           rather
           be
           laid
           upon
           my
           
             person
             ,
          
           than
           imputed
           to
           my
           
             Cause
             .
          
        
         
           7.
           
           Before
           I
           come
           to
           prove
           any
           thing
           from
           the
           
             first
          
           of
           my
           
             Principles
             ,
          
           I
           foresee
           a
           
             necessity
          
           to
           
             prove
          
           my
           
             Principles
          
           to
           be
           
             true
             :
          
           for
           
             though
             the
             foolishnesse
             of
             man
             perverteth
             his
             way
             ,
          
           
           
             yet
             his
             heart
             fretteth
             against
             the
             Lord
             .
          
           There
           are
           men
           in
           the
           world
           of
           no
           
             small
             name
             ,
          
           who
           have
           told
           the
           world
           both
           out
           of
           the
           
             Pulpit
             ,
          
           and
           from
           the
           
             Presse
             ,
          
           that
           
             all
             the
             evill
             of
             sin
             ,
          
           which
           is
           
             in
             man
             ,
          
           proceedeth
           from
           
             God
          
           onely
           as
           the
           
             Author
             ,
          
           and
           from
           
             Man
          
           onely
           as
           the
           
             Instrument
             ;
          
           whether
           or
           no
           I
           am
           deceived
           ,
           let
           the
           
             Reader
          
           judge
           by
           this
           following
           
             Catalogue
          
           of
           
             Expressions
             .
          
           I
           forbear
           to
           name
           the
           
             Authors
          
           in
           meer
           
             civility
          
           to
           their
           
             persons
             :
          
           But
           I
           have
           them
           lying
           by
           me
           very
           particularly
           
             quoted
             ,
          
           and
           will
           produce
           them
           ,
           if
           I
           am
           challenged
           by
           any
           man's
           
             Doubt
             ,
          
           or
           
             Curiosity
             .
          
           The
           Expressions
           are
           such
           as
           these
           :
           (
           to
           begin
           with
           the
           mildest
           .
           )
        
         
         
           
             That
             
               all
               things
            
             happen
             ,
             not
             onely
             by
             Gods
             
               Praescience
               ,
            
             but
             
             by
             his
             expresse
             
               Order
            
             and
             positive
             
               Decree
               .
            
             Whereby
             many
             from
             the
             
               womb
            
             are
             
               devoted
            
             to
             certain
             and
             
               inevitable
               Destruction
               ,
            
             that
             by
             their
             misery
             Gods
             Name
             may
             be
             glorified
             .
          
        
         
           
             That
             God
             directeth
             his
             
               voice
            
             to
             some
             men
             ,
             but
             that
             they
             
             may
             be
             so
             much
             the
             
               deafer
               ;
            
             he
             gives
             
               light
            
             unto
             them
             ,
             but
             that
             they
             may
             be
             so
             much
             the
             
               blinder
               ;
            
             he
             offers
             them
             
               instruction
               ,
            
             but
             that
             they
             may
             be
             the
             more
             
               ignorant
               ;
            
             and
             he
             useth
             a
             
               remedy
               ,
            
             but
             to
             the
             end
             they
             may
             
               not
            
             be
             
               healed
               .
            
          
        
         
           
             That
             a
             wicked
             man
             ,
             by
             the
             
               just
               impulse
            
             of
             
               God
               ,
            
             doth
             that
             
             which
             
               is
               not
               lawful
               for
               him
               to
               do
               .
            
          
        
         
           
             That
             the
             Devil
             and
             wicked
             men
             are
             so
             
               restrained
            
             on
             every
             side
             with
             the
             
               hand
            
             of
             
               God
               ,
            
             as
             with
             a
             
               bridle
               ,
            
             that
             they
             cannot
             
               conceive
               ,
            
             nor
             
               contrive
               ,
            
             nor
             
               execute
            
             any
             
               mischief
               ,
            
             nor
             so
             much
             as
             
               endeavour
            
             its
             execution
             ,
             any
             farther
             than
             God
             himself
             doth
             (
             not
             
               permit
            
             onely
             ,
             but
             )
             
               command
               :
            
             nor
             are
             they
             onely
             held
             in
             
               fetters
               ,
            
             but
             
               compelled
            
             also
             as
             with
             a
             
               bridle
               ,
            
             to
             perform
             obedience
             to
             such
             commands
             .
          
        
         
           
             That
             
               Thieves
            
             and
             
               Murderers
            
             are
             the
             
               instruments
            
             of
             the
             
             
               Divine
               Providence
               ,
            
             which
             the
             Lord
             himself
             useth
             to
             execute
             his
             Judgements
             which
             he
             hath
             determined
             within
             himself
             ,
             and
             that
             
               he
               works
               through
               them
               .
            
          
        
         
           
             That
             
               Gods
               Decree
               ,
            
             by
             which
             any
             man
             is
             destined
             to
             
             condemnation
             for
             sin
             ,
             is
             not
             an
             
               Act
               of
               his
               Iustice
               ,
            
             nor
             doth
             it
             
               presuppose
               sin
               ;
            
             or
             if
             
               Damnation
            
             doth
             
               presuppose
               sin
               ,
            
             it
             doth
             not
             follow
             ,
             that
             the
             
               Praescience
               of
               sin
            
             doth
             precede
             the
             
               VVill
            
             or
             
               Decree
            
             of
             
               Damning
               ;
            
             or
             if
             the
             Will
             of
             Damning
             any
             man
             is
             an
             
               act
               of
               vindicative
               Iustice
               ,
            
             it
             doth
             not
             follow
             that
             it
             
               presupposeth
               sin
               .
            
          
        
         
           
             That
             God
             can
             will
             that
             man
             shall
             
               not
               fall
               ,
            
             by
             his
             
               will
            
             
             which
             is
             called
             
               Voluntas
               signi
               ,
            
             and
             in
             the
             mean
             while
             he
             can
             
             ordain
             that
             the
             same
             man
             shall
             
               infallibly
            
             and
             
               efficaciously
               fall
               ,
            
             by
             his
             
               Will
            
             which
             is
             called
             
               Voluntas
               beneplaciti
               .
            
             The
             former
             
               Will
            
             of
             God
             is
             improperly
             called
             his
             
               Will
               ,
            
             for
             it
             onely
             signifieth
             
             what
             man
             
               ought
            
             to
             do
             by
             
               right
               ;
            
             but
             the
             latter
             
               VVill
            
             is
             properly
             called
             a
             
               VVill
               ,
            
             because
             by
             that
             he
             decreed
             what
             should
             [
             inevitably
             ]
             come
             to
             passe
             .
          
        
         
           
             That
             when
             God
             
               makes
            
             an
             
               Angel
            
             or
             a
             
               Man
            
             a
             
               Transgressor
               ,
            
             he
             himself
             doth
             not
             transgresse
             ,
             because
             he
             doth
             not
             break
             a
             
             Law
             .
             The
             
               very
               same
               sin
               ,
            
             viz.
             
               Adult●ry
            
             or
             
               Murder
               ,
            
             in
             as
             much
             as
             it
             is
             the
             
               VVork
            
             of
             
               God
               ,
            
             the
             
               Author
               ,
               mover
               ,
            
             and
             
               compeller
               ,
            
             it
             is
             
               not
            
             a
             
               crime
               ;
            
             but
             in
             as
             much
             as
             it
             is
             of
             
               man
               ,
            
             it
             is
             a
             
               wickednesse
               .
            
          
        
         
           
             That
             they
             are
             
               Cowards
            
             and
             seek
             for
             
               subterfuges
               ,
            
             who
             say
             
             that
             this
             is
             done
             by
             God's
             
               Permission
            
             onely
             ,
             and
             not
             by
             his
             
               Will
               .
            
             If
             the
             
               excaecation
               and
               madnesse
            
             of
             
               Ahab
            
             is
             a
             Judgement
             of
             God
             ,
             the
             
               fiction
            
             of
             
               bare
               permission
            
             doth
             presently
             
               vanish
               ;
            
             because
             it
             is
             ridiculous
             ,
             that
             the
             Judge
             should
             
               onely
               permit
               ,
            
             and
             not
             also
             
               decree
            
             what
             he
             
               will
               have
               done
               ,
            
             and
             also
             
               command
            
             the
             
               execution
            
             of
             it
             to
             his
             
               Ministers
               .
            
          
        
         
           
             That
             God's
             decree
             is
             
               not
               lesse
               efficacious
            
             in
             the
             permission
             of
             
               Evill
               ,
            
             than
             in
             the
             production
             of
             
               Good
               .
            
             (
             Nay
             )
             that
             
             God's
             
               Will
            
             doth
             
               passe
               ,
               not
               onely
            
             into
             the
             
               Permission
            
             of
             the
             sin
             ,
             but
             into
             the
             
               Sin
               it self
            
             which
             is
             
               permitted
               .
            
             (
             Nay
             )
             that
             the
             
               Dominicans
            
             do
             
               imperfectly
            
             and
             
               obscurely
            
             relate
             the
             Truth
             ,
             whilest
             besides
             Gods
             concurrence
             to
             the
             making
             way
             for
             sin
             ,
             they
             require
             nothing
             but
             the
             
               negation
               of
               efficacious
               grace
               ,
            
             when
             it
             's
             manifest
             ,
             that
             there
             is
             a
             
               farther
               prostitution
               to
               sin
               required
               .
            
             (
             Nay
             afterwards
             )
             that
             God
             doth
             
               administer
            
             the
             occasions
             of
             sinning
             ,
             and
             doth
             so
             
               move
            
             and
             
               urge
            
             them
             ,
             that
             they
             
               smite
               the
               sinners
               minde
               ,
            
             and
             
               really
               affect
               his
               Imagination
               ,
            
             according
             to
             all
             those
             degrees
             ,
             whether
             of
             
               Profit
            
             or
             
               Pleasure
               ,
            
             represented
             in
             them
             .
          
        
         
           If
           my
           
             hand
          
           were
           not
           
             weary
             ,
          
           if
           my
           
             heart
          
           did
           not
           
             tremble
             ,
          
           if
           both
           my
           
             ears
          
           did
           not
           
             tingle
             ,
          
           I
           could
           reckon
           up
           many
           more
           
           such
           
             frightful
             sayings
             ,
          
           from
           mine
           own
           
             knowledge
          
           and
           
             inspection
             ,
          
           which
           I
           have
           quoted
           to
           the
           very
           
             page
             ,
          
           and
           can
           do
           to
           the
           very
           
             line
          
           of
           their
           several
           Authors
           :
           besides
           a
           
             cloud
          
           of
           blasphemies
           which
           I
           could
           name
           from
           other
           
             compilers
             ,
          
           if
           I
           either
           
             listed
          
           or
           had
           
             need
          
           to
           take
           up
           any
           upon
           
             Trust
             .
          
           Now
           by
           all
           this
           it
           appears
           (
           as
           well
           as
           by
           many
           
             too
             literal
             expositions
          
           of
           some
           Texts
           in
           Scripture
           ,
           which
           make
           God
           (
           blessed
           for
           ever
           !
           )
           to
           be
           the
           
             Tempter
             ,
          
           the
           
             Deceiver
             ,
          
           and
           the
           
             Father
             of
             lies
             )
          
           there
           is
           a
           
             necessity
          
           lying
           upon
           me
           to
           
             prove
          
           my
           
             first
             Principle
             ,
          
           before
           
             some
             Readers
          
           will
           dare
           to
           
             trust
          
           it
           ,
           
             viz.
             
          
           
             
               That
               all
               the
               Evil
               of
               sin
               which
               dwelleth
               
                 in
                 me
                 ,
              
               is
               not
               imputable
               to
               
                 God's
              
               Will
               ,
               but
               entirely
               to
               mine
               
                 own
                 .
                 Adam
              
               and
               
               the
               
                 Serpent
              
               may
               be
               allowed
               as
               
                 shavers
                 ,
              
               but
               my
               
                 God
              
               (
               blessed
               for
               ever
               !
               )
               is
               none
               at
               all
               .
            
          
        
         
           8.
           
           This
           is
           plain
           by
           
             Scripture
             ,
          
           and
           by
           the
           Evidences
           of
           
             Reason
          
           
           (
           to
           which
           anon
           I
           shall
           adde
           
             Antiquity
             .
             )
          
           And
           first
           for
           
             Scripture
             ,
          
           though
           the
           force
           of
           a
           
             Negative
             Argument
          
           is
           not
           
             irrefragable
             ,
          
           yet
           it
           is
           not
           unworthy
           to
           be
           observed
           ,
           that
           God
           is
           
             a
          
           no where
           affirm'd
           to
           
             Predestine
             sin
             :
          
           and
           therefore
           the
           word
           
             Predestination
          
           is
           us'd
           without
           any
           
             Epithet
             ,
          
           to
           signifie
           nothing
           but
           
             Election
          
           in
           the
           ordinary
           sense
           :
           and
           it
           is
           set
           by
           
             b
          
           
             Divines
          
           (
           both
           ancient
           and
           modern
           )
           as
           an
           opposite
           member
           to
           
             Reprobation
             ;
          
           which
           cannot
           be
           done
           from
           the
           bare
           
             nature
          
           of
           the
           
             word
             ,
          
           but
           from
           the
           
             Use
          
           of
           it
           in
           
             Scripture
             :
          
           and
           why
           should
           that
           be
           the
           
             sole
             use
          
           of
           it
           (
           when
           the
           word
           it self
           is
           as
           
             fit
          
           to
           signifie
           the
           
             contrary
             )
          
           but
           because
           God
           is
           the
           Author
           of
           all
           the
           
             good
          
           we
           
             doe
             ,
          
           and
           of
           all
           the
           good
           that
           we
           
             receive
             ,
          
           whereas
           Man
           is
           his
           own
           Author
           of
           
             all
          
           the
           
             evil
          
           which
           he
           
             committeth
             ,
          
           and
           of
           the
           
             evil
          
           which
           he
           
             suffereth
          
           for
           such
           
             commissions
             ?
          
        
         
           9.
           
           And
           though
           this
           bare
           
             negative
             Proof
          
           might
           seem
           sufficient
           in
           such
           a
           case
           [
           that
           
             God
             doth
             no where
             professe
             he
             wills
             or
             decrees
             the
             sin
             of
             Man
             ]
          
           yet
           (
           to
           make
           us
           
             inexcusable
          
           when
           we
           
           excuse
           our selves
           ,
           like
           
             Adam
             ,
          
           by
           any
           the
           least
           accusation
           of
           him
           that
           made
           us
           )
           God
           doth
           every where
           professe
           ,
           that
           
             he
             wills
             it
             not
             :
          
           as
           when
           he
           
             a
          
           
             forbids
          
           it
           by
           his
           
             Laws
             ,
          
           when
           he
           
             provides
          
           against
           it
           by
           his
           
             b
          
           
             Discipline
             ,
          
           when
           he
           
             c
          
           
             shews
          
           us
           how
           to
           
             avoid
          
           it
           ,
           when
           he
           
             tels
          
           us
           he
           cannot
           
             d
          
           
             endure
             it
             ,
          
           when
           he
           
             e
          
           
             wins
          
           us
           from
           it
           by
           
             Promises
             ,
          
           when
           he
           
             frights
          
           us
           from
           it
           by
           
             f
          
           
             Threats
             ,
          
           when
           he
           professeth
           that
           it
           is
           to
           him
           both
           a
           
             g
          
           
             Trouble
             ,
          
           and
           a
           
             Dishonour
             .
          
           How
           doth
           he
           
             h
          
           
             wish
          
           that
           his
           
             People
             had
             walked
             in
             his
             wayes
             ?
          
           How
           doth
           he
           
             i
          
           
             expostulate
          
           and
           make
           his
           
             Appeal
             ,
          
           whether
           he
           had
           
             omitted
             any
             thing
             ,
          
           which
           might
           tend
           to
           the
           
             conversion
          
           of
           a
           
             sinful
             Israel
             ?
          
           In
           the
           whole
           18.
           
             k
          
           ch.
           of
           
             Ezekiel
             ,
          
           God
           is
           pleased
           to
           make
           his
           own
           
             Apologie
          
           and
           
             Appeal
             ,
          
           even
           to
           them
           that
           had
           accused
           him
           in
           an
           
             l
          
           
             unworthy
             Proverb
             :
          
           [
           the
           Fathers
           have
           eaten
           sowre
           Grapes
           ,
           and
           the
           Childrens
           Teeth
           are
           set
           on
           edge
           ]
           
             Are
             not
             my
             wayes
             equal
             ?
          
           and
           
             are
             not
             your
             wayes
             unequal
             ?
          
           Sure
           
             their
          
           wayes
           had
           been
           
             his
             ,
          
           if
           he
           had
           
             absolutely
             contriv'd
             them
             .
             The
             soul
             that
             sinneth
             it
             shall
             die
             ,
          
           vers.
           4.
           
           
             And
             why
             will
             ye
             die
             ,
             O
             house
             of
             Israel
             ?
          
           vers.
           31.
           
           Which
           was
           virtually
           to
           ask
           them
           ,
           
             why
             they
             would
             sin
             too
             ;
          
           which
           they
           
             ought
          
           to
           have
           done
           ,
           if
           he
           had
           
             willed
             it
             :
          
           for
           the
           positive
           
             will
          
           of
           God
           
             must
          
           and
           
             ought
          
           to
           be
           
             done
             ;
          
           and
           
             can
          
           any
           man
           be
           
             punish'd
             ,
          
           for
           doing
           that
           which
           he
           
             must
             ?
             must
          
           any
           man
           be
           
             punish'd
          
           for
           doing
           that
           which
           he
           
             ought
             ?
          
           'T
           is
           but
           an
           ill
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           (
           which
           some
           men
           use
           )
           to
           say
           that
           God
           hath
           a
           
             double
             Will
             ,
          
           of
           which
           the
           one
           is
           
             secret
             ,
          
           and
           the
           other
           
             revealed
             ;
          
           the
           revealed
           Will
           not
           onely
           
             diverse
             ,
          
           but
           even
           
             opposite
          
           to
           the
           
             secret
          
           one
           :
           God
           
             ordaining
          
           sin
           with
           the
           
             one
             ,
          
           whilest
           he
           
             forbids
             it
          
           with
           the
           
             other
             ;
          
           and
           not
           alwayes
           
             willing
             in
             secret
          
           what
           he
           
             reveals
          
           himself
           to
           
             be
             willing
             to
             .
          
           For
           this
           is
           a
           
             Salvo
          
           (
           a
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           a
           great
           deal
           worse
           than
           the
           
             wound
          
           which
           it
           fain
           would
           
             cure
             .
          
           Gods
           
             will
          
           indeed
           is
           divided
           ,
           
           amongst
           
             orthodox
             Divines
             ,
          
           in
           respect
           of
           
             several
             Acts
             ,
          
           and
           in
           
             relation
          
           to
           
             several
             objects
             ,
          
           or
           to
           the
           very
           same
           object
           at
           
             several
             Times
             ,
          
           and
           in
           
             several
             Qualifications
             ,
          
           into
           his
           
             first
             will
          
           and
           his
           
             second
             will
             ,
          
           his
           
             antecedent
          
           and
           his
           
             consequent
             ,
          
           his
           
             secret
          
           and
           
             revealed
          
           will
           :
           but
           to
           affirm
           
             two
             wils
          
           in
           
             simplicity
             it self
             ,
          
           the
           one
           
             contrariant
          
           to
           the
           other
           ,
           about
           the
           very
           
             same
             act
          
           (
           the
           one
           
             decreeing
          
           that
           
             very
             act
          
           which
           is
           
             prohibited
          
           by
           the
           other
           )
           seemeth
           a
           greater
           blasphemy
           to
           
             me
             ,
          
           than
           that
           which
           the
           
             Gnosticks
             ,
          
           and
           
           the
           
             Marcionites
             ,
          
           and
           the
           
             Manichees
          
           were
           guilty
           of
           ,
           when
           they
           
           affirmed
           
             two
             Gods
             ,
          
           as
           the
           different
           Fountains
           of
           
             Good
          
           and
           
             Evil
             .
          
           For
           by
           what
           I
           finde
           in
           
             Tertullian
          
           (
           who
           was
           best
           acquainted
           with
           
             Marcion's
          
           Heresies
           )
           those
           
             two
             Principles
          
           of
           
             Good
          
           and
           
             Evil
          
           were
           found
           out
           as
           a
           
             Refuge
          
           for
           those
           
             other
             opinions
             ,
          
           against
           which
           it
           is
           that
           this
           my
           
             Scribble
          
           was
           first
           designed
           .
           And
           what
           
             Tertullian
          
           speaks
           against
           
             Marcion
             ,
          
           might
           very
           well
           be
           repeated
           against
           the
           
             Absolute
             Reprobatarians
             :
          
           it
           having
           been
           better
           and
           more
           reasonable
           (
           in
           that
           
             Father's
             Iudgement
             )
          
           that
           God
           should
           
             never
          
           have
           
             forbid
          
           what
           he
           
             determin'd
          
           should
           be
           
           
             done
             ,
          
           than
           that
           he
           should
           
             determine
          
           to
           be
           
             done
          
           what
           he
           
             forbid
             .
          
           And
           so
           't
           is
           the
           
             lesser
             blasphemy
          
           of
           the
           two
           ,
           to
           ascribe
           
             Holinesse
          
           to
           one
           principle
           ,
           and
           
             Unholinesse
          
           to
           another
           (
           in
           the
           
             Marcionites
          
           sense
           )
           than
           
             both
          
           to
           
             him
          
           who
           is
           the
           
             Spirit
             of
             Holinesse
             ;
          
           who
           therefore
           cannot
           so
           
             irrespectively
          
           decree
           the
           
             punishment
          
           of
           his
           
             Creature
             ,
          
           as
           to
           
             necessitate
          
           his
           
             sin
             ,
          
           and
           so
           be
           the
           
             Author
          
           of
           his
           
             Impenitence
             .
          
        
         
           10.
           
           
             Let
             no
             man
             say
             then
             when
             he
             is
             tempted
             ,
             I
             am
             tempted
          
           
           
             of
             God
          
           (
           as
           our
           modern
           
             Ranters
          
           are
           wont
           to
           do
           :
           )
           
             for
             every
             man
             is
             tempted
             ,
             when
             he
             is
             drawn
             away
             of
             his
             own
             lust
             and
             enticed
             .
          
           So
           far
           is
           God
           from
           being
           the
           Author
           of
           any
           mans
           sin
           ,
           that
           
             he
          
           
           
             is
             Faithful
          
           (
           saith
           the
           Apostle
           )
           
             and
             will
             not
             suffer
             us
             to
             be
             tempted
             above
             what
             we
             are
             able
             ,
          
           but
           
             will
          
           be
           sure
           to
           
             make
             a
             way
             ,
          
           either
           for
           
             conquest
             ,
          
           or
           for
           
             escape
             .
          
           I
           dare
           not
           say
           then
           (
           with
           
             him
          
           in
           the
           
             Comedian
             ,
          
           who
           had
           been
           a
           great
           
             sinner
             )
             Quid
             si
             haec
             quispiam
             voluit
             Deus
             ?
             What
             if
             some
             God
             hath
             so
             decreed
             it
             ?
          
           
           for
           S.
           
             Iames
          
           makes
           me
           believe
           ,
           that
           sin
           is
           both
           
             ingendred
          
           and
           
             conceived
          
           within
           me
           :
           when
           my
           
             lust
          
           hath
           
             conceived
             ,
          
           it
           
             bringeth
             forth
             sin
             :
          
           and
           if
           my
           
             Lust
          
           is
           the
           
             Mother
          
           of
           it
           ,
           sure
           the
           
             Father
          
           is
           
           my
           
             Will
             .
          
           It
           was
           
             Davia's
          
           saying
           of
           wicked
           
             Israel
             ,
             that
             they
             provoked
          
           
           
             God
             to
             anger
          
           (
           not
           with
           
             his
             will
             ,
          
           but
           )
           
             with
             their
             own
             Inventions
             :
          
           there
           are
           
             Contrivers
             of
             mischief
          
           (
           Psal.
           58.
           2.
           )
           
             Devisers
             of
             lies
          
           (
           Eccles.
           7.
           13.
           
           )
           such
           
             as
             weary
             themselves
             to
             commit
             iniquity
          
           (
           Jer.
           9.
           5.
           )
           Which
           cannot
           possibly
           be
           imputed
           unto
           an
           
             absolute
             decree
             .
          
           How
           many
           
             Volumes
          
           have
           been
           written
           
             De
             arte
             Magica
             ?
             De
             arte
             Meretricia
             ?
             De
             arte
             Lenonum
             ?
          
           with
           
           such
           others
           as
           would
           
             blush
          
           to
           be
           named
           in
           
             English
             ;
          
           and
           dare
           we
           say
           they
           are
           
             decreed
          
           to
           be
           
             Mysteriously
             wicked
             ?
          
           or
           that
           their
           
           
             destruction
          
           was
           
             irrespective
             ,
          
           and
           
             unconditional
             ?
          
           I
           am
           in
           such
           
             disorder
          
           and
           
             discomposednesse
          
           of
           mind
           ,
           whilest
           I
           onely
           
             repeat
          
           these
           
             bold
             expressions
             ,
          
           that
           were
           it
           not
           to
           
             good
          
           purpose
           (
           as
           I
           conjecture
           and
           intend
           )
           I
           
             durst
          
           not
           
             venture
          
           to
           
             repeat
          
           them
           .
           
             O
             Lord
             ,
             righteousnesse
             belongeth
             unto
             thee
             ,
             but
             unto
             us
             confusion
          
           
           
             of
             face
             :
          
           For
           
             thou
             hast
             made
             man
             upright
             ,
             but
             we
             have
             found
             out
             many
             inventions
             .
          
        
         
           11.
           
           After
           
             Scripture
          
           I
           come
           to
           
             Reason
             :
          
           by
           which
           I
           hope
           to
           make
           it
           appear
           ,
           that
           God
           Almighty
           is
           so
           far
           from
           being
           
             accessary
          
           
           to
           sin
           ,
           and
           does
           so
           many
           things
           to
           
             hinder
          
           it
           ,
           that
           he
           doth
           not
           
             permit
          
           it
           but
           in
           an
           
             equitable
             sense
             :
          
           and
           amongst
           many
           reasons
           which
           may
           be
           given
           ,
           I
           shall
           (
           in
           
             civility
          
           to
           my
           
             Reader
             ,
          
           and
           for
           the
           
             love
          
           of
           
             brevity
             )
          
           content
           my self
           with
           
             that
             one
             ,
          
           which
           to
           my
           seeming
           is
           the
           
             best
             ;
          
           and
           I
           the
           rather
           think
           it
           the
           
             best
             ,
          
           because
           I
           ground
           it
           upon
           a
           notion
           which
           I
           have
           formerly
           learnt
           from
           
             most
             judicious
          
           Mr.
           
             Hooker
             .
          
           That
           which
           
             assignes
          
           to
           every
           thing
           the
           
             kind
             ,
          
           that
           which
           
             moderates
          
           the
           
           
             power
             ,
          
           and
           
             appoints
          
           the
           
             form
          
           and
           
             measure
          
           of
           working
           ,
           that
           we
           properly
           call
           a
           
             Law
             .
          
           Hence
           the
           
             being
          
           of
           God
           is
           a
           kind
           of
           
             Law
          
           to
           his
           
             working
             ;
          
           because
           that
           
             perfection
          
           which
           
             God
             is
             ,
          
           giveth
           
             perfection
          
           to
           that
           he
           
             doth
             .
          
           So
           that
           
             being
          
           nothing
           but
           what
           is
           
             good
             ,
          
           he
           can
           
             work
          
           nothing
           that
           is
           
             otherwise
             .
          
           It
           is
           therefore
           an
           
             errour
          
           (
           saith
           that
           
             Man
             of
             judgement
             )
          
           to
           think
           there
           is
           no
           
             Reason
          
           for
           the
           works
           of
           God
           ,
           besides
           his
           
             absolute
             will
             ,
          
           (
           although
           no
           reason
           is
           known
           to
           
             us
             )
          
           for
           the
           Apostle
           tels
           us
           ,
           
             he
             worketh
             all
             things
          
           (
           not
           
             simply
          
           and
           
             meerly
          
           according
           to
           his
           
             will
             ,
          
           but
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             according
             to
             the
          
           
           
             Counsel
             of
             his
             will
             :
          
           And
           because
           he
           doth
           
             voluntarily
          
           set
           himself
           a
           
             Law
          
           whereby
           to
           work
           ,
           it
           follows
           that
           that
           
             Law
          
           is
           no
           abatement
           to
           his
           
             freedome
             .
          
           If
           he
           is
           pleas'd
           to
           set
           himself
           a
           
             Law
          
           or
           
             Rule
             ,
          
           not
           to
           reprobate
           any
           ,
           but
           upon
           
             praescience
          
           of
           
             sin
          
           (
           because
           that
           is
           most
           conformable
           to
           the
           
             nature
          
           of
           his
           
             goodnesse
             )
          
           can
           this
           be
           any
           prejudice
           to
           the
           
             perfection
          
           of
           his
           
             being
             ?
          
           Is
           his
           
             nature
          
           the
           lesse
           
             absolute
             ,
          
           because
           it
           pleases
           him
           that
           his
           
             will
          
           be
           
             conditional
          
           in
           
             some
          
           things
           ,
           as
           it
           is
           
             absolute
          
           in
           
             others
             ?
          
           Does
           he
           
             lose
          
           any
           
             prerogative
             ,
          
           by
           being
           
             unable
          
           to
           be
           the
           
             Author
             of
             sinne
             ?
          
           Or
           is
           not
           that
           rather
           a
           very
           great
           
             Argument
          
           of
           his
           
             Power
             ?
          
           such
           an
           
             ability
          
           as
           that
           being
           meer
           
           
             Infirmity
             .
             We
          
           are
           
             God's
          
           Creatures
           ,
           but
           
             sin
          
           is
           ours
           .
           
             God
             saw
          
           
           
             every
             thing
             that
             he
             had
             made
             ,
             and
             behold
             it
             was
             very
             good
             .
          
           We
           see
           the
           things
           that
           are
           made
           by
           the
           
             Fiat
          
           of
           our
           
             will
             ,
          
           and
           behold
           they
           are
           very
           
             evil
             .
          
           This
           
             Creative
             power
          
           of
           
             ours
          
           we
           justly
           reckon
           as
           the
           sequel
           of
           
             humane
             weaknesse
             ,
          
           and
           shall
           we
           heedlesly
           affirm
           it
           to
           be
           a
           
             Iewel
          
           in
           the
           glorious
           
             diadem
          
           of
           
             God's
             Almightinesse
             ?
          
           The
           Apostle
           indeed
           hath
           told
           us
           ,
           
             that
             God
             worketh
             all
             things
             ,
          
           (
           Ephes.
           1.
           11.
           
           )
           but
           first
           he
           speaks
           it
           of
           Gods
           
             Election
          
           which
           he
           
             predestin'd
          
           in
           his
           
             Son
             ,
          
           and
           the
           means
           conducing
           to
           such
           
             an
             end
             ,
          
           which
           are
           none
           but
           
             good
             ;
          
           not
           at
           all
           of
           
             Reprobation
             ,
          
           the
           
             means
          
           in
           order
           to
           which
           are
           none
           but
           
             evil
             .
          
           Secondly
           ,
           even
           
             *
          
           
             Beza
          
           himself
           doth
           so
           interpet
           that
           place
           ,
           as
           not
           to
           
             annihilate
             ,
          
           or
           
             stupifie
             ,
          
           but
           rather
           to
           strengthen
           and
           to
           
             rectifie
          
           our
           
             wills
             .
          
           God
           makes
           an
           
             ill
             will
          
           a
           
             good
             one
             ,
          
           not
           
             no
             will
          
           at
           all
           ;
           (
           as
           
             *
          
           
             Beza
          
           elsewhere
           speaks
           ,
           and
           it
           were
           heartily
           to
           be
           wisht
           that
           he
           had
           never
           spoke
           otherwise
           )
           according
           to
           that
           of
           
             Austin
             ,
             Ex
             nolentibus
             facit
             volentes
             .
          
           He
           saies
           
             facit
             ;
          
           not
           
             adigit
             ,
             cogit
             ,
             compellit
             .
          
           He
           
             makes
          
           us
           willing
           
             who
             are
             unwilling
             ,
          
           but
           does
           not
           
             force
          
           us
           to
           be
           willing
           
             whilest
             we
             are
          
           un
           willing
           ;
           (
           that
           is
           to
           say
           ,
           to
           be
           
             willing
             against
          
           our
           
             wils
             ,
          
           or
           
             whether
             we
             will
             or
             no
             .
             )
          
        
         
           12.
           
           But
           I
           find
           that
           I
           have
           
             shot
          
           somewhat
           farther
           then
           I
           
             aimed
             ;
          
           it
           being
           onely
           my
           design
           ,
           and
           the
           proper
           business
           of
           this
           place
           ,
           to
           shew
           ,
           that
           the
           words
           of
           the
           Apostle
           ,
           
             [
             he
             worketh
             all
             things
             ]
          
           are
           infinitely
           far
           from
           being
           meant
           either
           of
           
             sin
             ,
          
           or
           
             Reprobation
             .
          
           So
           far
           from
           that
           ,
           that
           God
           Almighty
           does
           not
           
             permit
          
           sin
           ,
           as
           
             permission
          
           signifies
           
             connivence
          
           or
           
             consent
             ;
          
           but
           he
           
             permits
          
           it
           ,
           as
           that
           signifies
           
             [
             not
             to
             hinder
             by
             main
             force
             .
             ]
          
           If
           I
           see
           a
           man
           stealing
           ,
           and
           say
           nothing
           to
           him
           ,
           I
           so
           
             permit
          
           as
           to
           be
           
             guilty
             :
          
           but
           if
           I
           
             warn
          
           and
           
             exhort
             ,
          
           if
           I
           
             promise
          
           and
           
             threaten
             ,
          
           and
           do
           all
           that
           may
           avert
           him
           (
           besides
           
             killing
          
           him
           )
           I
           so
           
             permit
          
           as
           to
           be
           
             innocent
             .
          
           In
           like
           manner
           ,
           all
           that
           is
           done
           by
           God
           Almighty
           by
           way
           of
           
             permission
             ,
          
           is
           his
           suffering
           us
           to
           
             live
             ,
          
           and
           have
           that
           
             nature
          
           of
           the
           
             will
          
           with
           which
           he
           
             made
          
           us
           .
           Whereas
           
             to
             destroy
             us
          
           for
           the
           prevention
           of
           sin
           ,
           or
           to
           make
           us
           become
           
             stocks
          
           (
           as
           
             Beza
          
           phrases
           it
           )
           or
           like
           
             wooden
             Engines
          
           (
           which
           are
           moved
           only
           by
           
             wires
          
           at
           the
           
             meer
             pleasure
          
           &
           discretion
           of
           the
           
             Engineer
             ,
             )
          
           were
           by
           inevitable
           consequence
           to
           
             *
          
           
             uncreate
          
           his
           
             creature
             ,
          
           which
           to
           do
           were
           repugnant
           
           to
           his
           immutability
           ,
           as
           
             Tertul.
          
           shews
           .
           This
           is
           all
           that
           I
           am
           able
           to
           
             apprehend
             ,
          
           or
           
             pronounce
          
           [
           that
           God
           
             permits
          
           our
           
             sins
          
           in
           
             this
             sense
             onely
             ;
          
           and
           that
           he
           
             disposes
          
           and
           
             orders
          
           them
           to
           the
           
             best
             advantage
             .
             ]
          
        
         
           13.
           
           Having
           proved
           my
           
             first
             Principle
          
           by
           
             Scripture
          
           and
           
             Reason
             ,
          
           
           it
           will
           be
           as
           easie
           to
           confirm
           it
           by
           the
           
             common
             suffrage
          
           of
           
             Antiquity
             ;
          
           and
           to
           avoid
           the
           repetition
           of
           so
           long
           a
           Catalogue
           ,
           which
           I
           suppose
           will
           be
           as
           
             needlesse
             ,
          
           as
           I
           am
           sure
           it
           will
           be
           
             nauseous
          
           to
           a
           
             considerable
             Reader
             ,
          
           I
           REFER
           him
           to
           the
           CITATIONS
           which
           will
           FOLLOW
           my
           FIRST
           INFERENCE
           ,
           SECT.
           18.
           
           I
           will
           content
           my self
           at
           present
           to
           shut
           up
           all
           with
           
             a
          
           that
           
             Article
          
           of
           the
           
             Augustan
             Confession
          
           (
           to
           which
           our
           39.
           
           
             Articles
          
           have
           the
           greatest
           
             regard
          
           and
           
             conformity
             ,
          
           and
           which
           for
           that
           very
           reason
           is
           to
           me
           the
           most
           venerable
           of
           any
           
             Protestant
             Confession
          
           except
           
             our
             own
             )
          
           That
           
             though
             God
             is
             the
             Creator
             and
             Preserver
             of
             Nature
             ,
             yet
             the
             only
             cause
             of
             sin
             is
             the
             will
             of
             the
             wicked
             (
             that
             is
             to
             say
             ,
             of
             the
             Devil
             and
             ungodly
             men
             )
             turning
             it self
             from
             God
             to
             other
             things
             ,
             against
             the
             (
             will
             and
             )
             commandements
             of
             God
             .
          
           
             b
          
           And
           the
           
             Orange
             Synod
          
           doth
           pronounce
           an
           
             Anathema
          
           upon
           all
           that
           think
           otherwise
           .
        
         
           If
           any
           will
           not
           subscribe
           to
           this
           
             Confession
             ,
          
           I
           will
           leave
           him
           to
           learn
           
             modesty
          
           both
           from
           
             Arrian
          
           the
           
             Heathen
             ,
          
           and
           from
           
             Philo
          
           the
           
             Iew
             .
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
               Arrian
               .
               in
               Epictet
               .
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
               Philo
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               .
               p.
               325.
               
            
          
        
      
       
       
         
           CHAP.
           II.
           
        
         
           14.
           
           MY
           first
           
             Demand
          
           being
           fully
           
             granted
          
           (
           as
           in
           the
           
             Mathematicks
          
           't
           is
           usual
           to
           
             build
          
           upon
           certain
           
             Postulata
             )
          
           it
           doth
           immediately
           follow
           ,
           that
           
        
         
           
             [
             Man
             himself
             is
             the
             sole
             efficient
             cause
             of
             his
             eternal
             punishment
             .
             ]
          
        
         
           (
           I
           say
           the
           
             sole
             Cause
             ,
          
           as
           excluding
           
             God
             ,
          
           but
           not
           the
           
             Devil
             ;
          
           whom
           yet
           I
           also
           exclude
           from
           the
           
             efficiency
             of
             the
             Cause
             ;
          
           because
           he
           can
           onely
           
             incite
             ,
          
           and
           
             propose
             objects
             ,
          
           and
           adde
           
             perswasions
          
           to
           sin
           ,
           but
           cannot
           
             force
          
           or
           
             cause
          
           it
           in
           me
           without
           my
           
             will
          
           and
           
             consent
             :
          
           so
           that
           the
           Devil
           being
           onely
           a
           
             Tempter
          
           and
           
             Perswader
             ,
          
           cannot
           for
           that
           be
           justly
           stiled
           an
           
             efficient
             .
          
           Or
           if
           he
           were
           ,
           sure
           for
           that
           very
           Reason
           God
           himself
           cannot
           be
           so
           :
           but
           onely
           
             Man
          
           and
           the
           
             Devil
          
           must
           be
           the
           
             Concauses
          
           of
           mans
           
             destruction
             .
             )
          
           Which
           is
           the
           second
           thing
           I
           am
           to
           prove
           both
           by
           
             Scripture
             ,
          
           and
           
             Reason
             ,
          
           and
           the
           whole
           
             suffrage
          
           of
           
             Antiquity
             .
          
        
         
           15.
           
           And
           here
           I
           shall
           not
           be
           so
           solicitous
           as
           to
           rifle
           my
           
             Concordance
             ,
          
           but
           make
           use
           of
           such
           Scriptures
           as
           lye
           uppermost
           in
           my
           
             memory
             ,
          
           and
           so
           are
           readiest
           to
           
             meet
          
           my
           pen
           .
           These
           I
           find
           are
           of
           two
           sorts
           ,
           
             negative
          
           on
           
             Gods
          
           part
           ,
           and
           
             affirmative
          
           on
           
             mans
             .
          
           God
           gives
           the
           first
           under
           his
           
             oath
             ,
          
           (
           Ezek.
           33.
           11.
           )
           
             As
             I
             live
             ,
             saith
             the
             Lord
             ,
             I
             have
             no
             pleasure
             in
             the
             death
             of
             the
             wicked
             ,
             but
             that
             the
             wicked
             turn
             from
             his
             way
             and
             live
             :
             turn
             ye
             ,
             turn
             ye
             from
             your
             wicked
             waies
             ,
             for
             why
             will
             you
             die
             ,
             O
             house
             of
             Israel
             ?
          
           In
           the
           18.
           
             ch.
          
           of
           the
           same
           
             Prophesie
             ,
          
           the
           
             Latine
          
           translation
           is
           more
           
             emphatical
          
           than
           the
           
             English
             :
          
           for
           there
           it
           is
           not
           
             [
             non
             cupio
             ]
          
           but
           
             [
             nolo
             mortem
             morientis
             ;
             ]
          
           no●
           that
           he
           doth
           
             not
             will
          
           the
           death
           of
           a
           sinner
           ,
           but
           
             that
             he
             wils
             it
          
           
           
             not
             :
          
           he
           doth
           not
           only
           
             not
             desire
             it
             ,
          
           but
           (
           which
           makes
           the
           proof
           more
           forcible
           )
           he
           
             desires
             the
             contrary
             ,
          
           even
           
             that
             he
             should
             turn
             from
             his
             wickednesse
             and
             live
             ,
          
           (
           chapter
           33.
           vers.
           14.
           )
           
             not
             willing
          
           (
           saith
           S.
           
             Peter
             )
             that
             any
             should
             perish
             ,
             but
          
           (
           on
           the
           contrary
           )
           
             that
             all
             should
             come
             to
             Repentance
             .
          
           And
           so
           (
           1
           Tim.
           
           2.
           4.
           )
           
             He
             will
             have
             all
             men
             to
             be
             saved
             ,
             and
             to
             come
             unto
             the
             knowledge
             of
             the
             truth
             .
          
           Where
           it
           appears
           by
           the
           Context
           ,
           that
           the
           Apostle
           does
           not
           onely
           speak
           of
           
             all
             kindes
          
           of
           
           
             particulars
             ,
          
           but
           of
           
             all
             particulars
          
           of
           the
           
             kindes
          
           too
           :
           For
           he
           first
           of
           all
           exhorts
           them
           ,
           that
           
             prayers
             ,
             and
             supplications
             ,
             and
             giving
             of
             thankes
             be
             made
             for
             all
             men
             ,
          
           (
           verse
           1.
           )
           secondly
           ,
           he
           does
           
             instance
          
           in
           one
           
             sort
          
           of
           men
           ,
           
             for
             Kings
             and
             all
             that
             are
             in
             Authority
             ,
          
           (
           verse
           2.
           )
           thirdly
           ,
           he
           addes
           the
           
             Cause
          
           of
           his
           exhortation
           ,
           
             for
             this
             is
             good
             and
             acceptable
             in
             the
             sight
             of
             God
             our
             Saviour
             ,
             who
             will
             have
             all
             men
             to
             be
             saved
             ,
          
           (
           verse
           3
           ,
           4.
           )
           And
           if
           the
           
             Spanish
             Friar
          
           said
           true
           ,
           
             that
             few
             Kings
             go
             to
             Hell
             ,
          
           (
           giving
           this
           reason
           )
           
             because
             all
             Kings
             are
             but
             few
             ,
          
           the
           
             Apostles
          
           way
           of
           arguing
           will
           be
           so
           much
           the
           
             stronger
             ;
          
           for
           when
           he
           speaks
           of
           
             all
             men
          
           in
           general
           ,
           he
           makes
           his
           instance
           in
           
             Kings
             :
          
           in
           
             all
             Kings
             without
             exception
             ,
          
           thereby
           intimating
           
             Nero
          
           the
           
             worst
             of
             Kings
             ,
          
           under
           whom
           at
           that
           time
           the
           
             Apostle
             lived
             .
          
           And
           he
           uses
           another
           argument
           (
           verse
           6.
           )
           because
           Christ
           
             gave
             himself
             a
             Ransome
             for
             all
             .
          
           This
           is
           yet
           more
           plain
           from
           
             Rom.
          
           2.
           4
           ,
           5.
           
           
             Despisest
             thou
             the
             riches
             of
             his
             goodness
             ,
             and
             forbearance
             and
             long-suffering
             ,
             not
             knowing
             that
             the
             goodness
             of
             God
             leadeth
             thee
             to
             repentance
             ?
             but
             after
             thy
             hardness
             and
             impenitent
             heart
             treasurest
             up
             unto
             thy self
             wrath
             against
             the
             day
             of
             wrath
             ?
          
           Observe
           who
           they
           are
           whom
           God
           would
           have
           to
           
             repent
             ;
          
           even
           the
           
             hard-hearted
          
           and
           the
           
             impenitent
             .
          
           But
           I
           have
           stronger
           proofs
           out
           of
           Scripture
           ,
           and
           
             lesse
             liable
          
           to
           
             cavil
          
           than
           any
           of
           these
           ,
           which
           yet
           I
           thought
           fit
           to
           use
           ,
           because
           I
           find
           they
           are
           the
           
             chief
          
           of
           those
           that
           
             Vossius
          
           relies
           
           upon
           ,
           and
           expounds
           to
           my
           purpose
           from
           the
           
             Authority
          
           of
           the
           
             Ancients
             .
          
           I
           will
           adde
           to
           these
           but
           three
           or
           four
           Texts
           more
           ,
           of
           which
           the
           one
           will
           so
           
             establish
          
           and
           
             explain
          
           the
           other
           ,
           as
           to
           leave
           no
           place
           of
           evasion
           to
           the
           gainsayer
           .
           First
           ,
           our
           blessed
           Saviour
           is
           called
           by
           the
           Apostle
           ,
           
             the
             Saviour
             of
             all
             men
             ,
             especially
             of
             them
             that
             believe
             ,
             (
             1
             Tim.
          
           4.
           10.
           )
           As
           if
           the
           Apostle
           had
           
             foreseen
          
           an
           objection
           ,
           that
           the
           word
           
             [
             all
             ]
          
           might
           be
           restrained
           unto
           the
           
             houshold
             of
             Faith
             ,
          
           he
           prevents
           it
           by
           a
           distinction
           of
           
             general
          
           and
           
             special
             :
          
           For
           if
           he
           is
           a
           
             special
             Saviour
             of
             believers
             ,
          
           he
           is
           a
           
             general
             Saviour
          
           of
           those
           that
           are
           
             unbelievers
             :
          
           not
           that
           
             unbelievers
          
           can
           be
           saved
           ,
           whilest
           they
           are
           
             obstinate
             unbelievers
             ,
          
           but
           upon
           
             condition
          
           they
           will
           
             repent
             and
             believe
             ;
          
           else
           why
           should
           the
           Apostle
           affirm
           the
           
             Saviour
          
           to
           be
           of
           
             all
             ,
          
           and
           then
           come
           off
           with
           an
           
             [
             especially
             ]
          
           to
           them
           that
           
             believe
             ?
          
           Certainly
           if
           it
           is
           
           
             every
             mans
             duty
          
           to
           
             believe
             in
          
           Christ
           ,
           Christ
           
             dyed
             for
             every
             man
             .
          
           And
           this
           very
           argument
           is
           not
           easily
           answered
           in
           the
           very
           confession
           of
           Dr.
           
             Twisse
             ;
          
           who
           yet
           by
           and
           by
           saies
           ,
           't
           is
           easily
           answered
           ,
           and
           yet
           he
           leaves
           it
           without
           an
           answer
           ;
           he
           only
           
             scornes
          
           it
           ,
           and
           lets
           it
           
             passe
             .
             Twiss.
             in
             Respon.
             ad
             Armin.
             Praefat.
             p.
             16.
             col
             .
          
           2.
           
           This
           is
           secondly
           confirm'd
           from
           the
           Apostle's
           way
           of
           arguing
           (
           2
           
             Cor.
          
           5.
           14.
           )
           
             If
             one
             died
             for
             all
             ,
             then
             were
             all
             dead
             .
          
           This
           is
           the
           
             major
             Proposition
          
           of
           an
           
             hypothetical
             syllogisme
             :
          
           in
           which
           the
           thing
           to
           
             be
             proved
          
           is
           ,
           
             that
             all
             were
             dead
             ;
          
           and
           the
           
             Medium
          
           to
           
             prove
          
           it
           is
           ,
           
             that
             one
             dyed
             for
             all
             .
          
           Now
           every
           man
           knows
           (
           that
           understands
           how
           to
           reason
           )
           that
           the
           
             argument
             of
             proof
          
           must
           be
           rather
           
             more
             ,
          
           than
           lesse
           ,
           known
           ,
           than
           the
           thing
           
             in
             question
          
           to
           be
           proved
           :
           so
           that
           if
           it
           be
           
             clear
             ,
          
           that
           
             all
             men
             were
             dead
          
           by
           the
           fall
           of
           the
           first
           
             Adam
             ,
          
           it
           must
           be
           
             clearer
          
           (
           as
           St.
           
             Paul
          
           argues
           )
           that
           
             life
             was
             offered
             unto
             all
          
           by
           the
           death
           of
           the
           
             second
             Adam
             ;
          
           and
           if
           none
           were
           
             dyed
             for
          
           but
           the
           
             Elect
             ,
          
           then
           the
           
             Elect
          
           only
           were
           
             dead
             :
          
           for
           the
           word
           .
           
             [
             all
             ]
          
           must
           signifie
           as
           
             amply
          
           in
           the
           
             Assumption
             ,
          
           as
           it
           does
           in
           the
           
             Sequel
             ;
          
           or
           else
           the
           
             Reasoning
          
           will
           be
           
             fallacious
          
           and
           
             imperfect
             .
          
           The
           Apostle
           thus
           argues
           :
        
         
           
             If
             one
             dyed
             for
             all
             ,
             then
             were
             all
             dead
             ;
          
           
             But
             one
             dyed
             for
             all
             ;
             (
             that
             must
             be
             the
             Assumption
             )
          
           
             Therefore
             all
             were
             dead
             .
          
        
         
           Whosoever
           here
           denies
           the
           
             Minor
             ,
          
           does
           (
           before
           he
           is
           aware
           )
           condemn
           the
           
             Sequel
          
           of
           the
           
             Major
             ,
          
           and
           so
           gives
           the
           
             Lie
          
           to
           the
           very
           words
           of
           the
           
             Text
             ;
          
           which
           I
           can
           look
           for
           from
           none
           but
           some
           
             impure
             Helvidius
             ,
          
           who
           would
           conclude
           the
           greatest
           
             falsehoods
          
           from
           the
           word
           of
           
             Truth
             .
          
           This
           is
           thirdly
           confirmed
           from
           the
           saying
           of
           the
           Apostle
           ,
           
             (
             Rom.
             11.
             32.
             
             )
             that
             God
             concluded
             all
             in
             unbelief
             ,
          
           (
           the
           
             Gentiles
          
           first
           ,
           verse
           30.
           and
           afterwards
           the
           
             Iewes
             ,
          
           verse
           31.
           )
           
             that
             he
             might
             have
             mercy
             upon
             all
             .
          
           From
           whence
           I
           inferre
           ,
           that
           if
           this
           last
           
             [
             all
             ]
          
           belong
           to
           
             none
          
           but
           the
           
             Elect
             ,
          
           then
           none
           but
           the
           
             Elect
          
           were
           concluded
           in
           
             unbelief
             .
          
           But
           it
           is
           plain
           that
           all
           without
           
             exception
          
           were
           (
           first
           or
           last
           )
           concluded
           in
           
             unbelief
             :
          
           therefore
           the
           
             mercy
          
           was
           meant
           to
           
             all
          
           without
           
             exception
             .
          
           Lastly
           it
           is
           confirm'd
           from
           those
           
             false
             Prophets
             and
             false
             Teachers
             ,
             (
             2
             Pet.
          
           2.
           1.
           
           )
           who
           though
           
             privily
             bringing
             in
             damnable
             heresies
             ,
             even
             denying
             
             the
             Lord
             that
             bought
             them
             ,
             and
             bringing
             upon
             themselves
             swift
             destruction
             ,
          
           yet
           it
           seems
           they
           were
           such
           whom
           
             the
             Lord
             had
             bought
             .
          
           So
           far
           is
           God
           from
           being
           the
           
             Cause
          
           of
           mans
           
             destruction
             ,
          
           by
           an
           
             absolute
             ,
             irrespective
             ,
             unconditional
             Decree
             ,
          
           that
           he
           gave
           himself
           a
           
             ransome
          
           even
           for
           them
           
             that
             perish
             .
          
           They
           were
           not
           left
           out
           of
           the
           
             bargain
          
           which
           was
           made
           with
           his
           
             Iustice
             ,
          
           but
           the
           Apostle
           tels
           us
           they
           were
           actually
           
             bought
             .
          
           He
           whose
           
             blood
          
           was
           
             sufficient
          
           for
           a
           
             thousand
             worlds
             ,
          
           would
           not
           grudge
           its
           
             extent
          
           to
           the
           
             major
             part
          
           of
           but
           
             one
             .
          
           He
           was
           
             merciful
          
           to
           
             all
             men
             ,
          
           but
           the
           
             greatest
             part
          
           of
           
             men
          
           are
           
             unmerciful
          
           to
           
             themselves
             .
          
           He
           is
           the
           
             Saviour
             of
             all
             ,
          
           but
           yet
           all
           are
           
             not
             saved
             :
          
           because
           he
           only
           
             offers
             ,
          
           does
           not
           
             obtrude
          
           himself
           upon
           us
           .
           He
           
             *
          
           
             offers
          
           himself
           to
           
             all
             ,
          
           but
           
             most
             refuse
          
           to
           
             receive
          
           him
           .
           He
           will
           have
           
             no
             man
          
           to
           perish
           ,
           but
           repent
           ,
           by
           his
           
             Antecedent
             will
             ;
          
           but
           by
           his
           
             Consequent
             will
          
           he
           will
           have
           every
           man
           perish
           that
           is
           
             impenitent
             .
          
           Which
           is
           sufficient
           to
           have
           been
           said
           for
           the
           
             negative
             part
          
           of
           my
           undertaking
           ,
           
             [
             That
             the
             cause
             of
             Damnation
             is
             not
             on
             God's
             part
             :
             ]
          
           in
           which
           ,
           if
           any
           one
           Text
           be
           found
           of
           power
           to
           
             convince
             ,
          
           let
           no
           man
           cavil
           at
           those
           others
           which
           seem
           
             lesse
          
           convincing
           .
           If
           any
           one
           hath
           an
           objection
           ,
           let
           him
           stay
           for
           an
           answer
           till
           his
           objection
           is
           urged
           .
           It
           might
           seem
           too
           easie
           ,
           to
           
             solve
             objections
          
           of
           my
           
             own
             choice
             ,
          
           or
           
             confute
          
           an
           
             argument
          
           of
           my
           
             own
             making
             ;
          
           and
           therefore
           I
           passe
           (
           without
           notice
           of
           common
           shifts
           and
           subterfuges
           ,
           till
           I
           am
           call'd
           to
           that
           
             Drudgery
             )
          
           to
           the
           
             second
             part
          
           of
           my
           enterprise
           ,
           which
           is
           the
           
             affirmative
             .
          
        
         
           16.
           
           
             [
             That
             man
             himself
             is
             the
             cause
             of
             his
             eternal
             punishment
             .
             ]
          
           Which
           though
           supposed
           in
           the
           
             negative
             ,
          
           must
           yet
           be
           proved
           to
           some
           persons
           ,
           who
           are
           prevailed
           upon
           by
           
             fashions
          
           and
           
             modes
          
           of
           speech
           ;
           and
           will
           
             deny
          
           that
           very
           thing
           when
           they
           see
           it
           in
           
             one
             colour
             ,
          
           which
           they
           will
           presently
           
             assent
          
           to
           when
           they
           behold
           it
           in
           
             another
             .
          
           He
           who
           is
           very
           loth
           to
           say
           ,
           that
           
             God
             is
             the
             Author
             of
             sin
             and
             damnation
             ,
          
           will
           many
           times
           say
           it
           in
           
             other
             termes
             ;
          
           and
           therefore
           in
           
             other
             terms
          
           it
           must
           be
           proved
           that
           
             he
             is
             not
             .
             O
             Israel
             ,
             thou
             hast
             destroyed
             thy self
             ,
             but
             in
             me
             is
             thine
             help
             ,
             (
             Hosea
          
           13.
           6.
           )
           They
           that
           privily
           bring
           in
           Damnable
           Heresies
           
           
             shall
             bring
             upon
             themselves
             swift
             destruction
             .
             The
             foolishness
             of
             man
             perverteth
             his
             way
             .
          
           And
           ,
           as
           when
           
             lust
             conceiveth
             
             it
             bringeth
             forth
             sin
             ,
          
           so
           
             when
             sin
             is
             finished
             it
             bringeth
             forth
             death
             ,
             (
             Iam.
          
           1.
           15.
           )
           If
           death
           is
           that
           
             monster
             ,
          
           of
           which
           sin
           is
           the
           
             Dam
          
           that
           
             brings
             it
             forth
             ,
          
           how
           
             foul
          
           a
           thing
           must
           be
           the
           
             Sire
             ?
          
           and
           can
           there
           be
           any
           greater
           
             blasphemy
             ,
          
           than
           to
           bring
           God's
           
             Providence
          
           into
           the
           
             pedigree
          
           of
           
             Death
             ?
             Death
          
           (
           saith
           the
           Apostle
           )
           
             is
             the
             wages
             of
             sin
             ,
             Rom.
          
           6.
           23.
           and
           
             wages
          
           is
           not
           an
           
             absolute
             ,
          
           but
           a
           
             relative
          
           word
           .
           It
           is
           but
           reason
           he
           should
           be
           
             paid
          
           it
           ,
           who
           hath
           dearly
           
             earn'd
          
           it
           by
           his
           
             work
             .
          
           It
           is
           the
           
             will
          
           of
           man
           that
           is
           
             the
             servant
             of
             sin
             ;
             Disobedience
          
           is
           the
           
             work
             ,
          
           
           
             Death
          
           eternal
           is
           the
           
             wages
             ,
          
           and
           the
           
             Devil
          
           is
           the
           
             pay-master
             ;
          
           who
           as
           he
           
             sets
          
           men
           to
           
             work
          
           to
           the
           
             dishonour
          
           of
           their
           
             Creator
             ,
          
           so
           he
           
             paies
          
           them
           their
           wages
           to
           the
           advancement
           of
           his
           
             glory
             .
          
           From
           whence
           I
           conclude
           (
           with
           the
           
             Book
          
           of
           
             Wisdome
             )
          
           
             God
             made
             not
             death
             ,
             neither
             hath
             he
             pleasure
             in
             the
             destruction
             
             of
             the
             living
             :
             for
             he
             created
             all
             things
             that
             they
             might
             have
             their
             being
             ,
             and
             the
             generations
             of
             the
             world
             were
             healthful
             ,
             and
             there
             is
             no
             poyson
             of
             Destruction
             in
             them
             ,
             nor
             the
             kingdome
             of
             death
             upon
             the
             earth
             .
             But
             ungodly
             men
             with
             their
             words
             and
             works
             call'd
             it
             to
             them
             ,
             and
             made
             a
             covenant
             with
             it
             ;
             because
             they
             are
             worthy
             to
             take
             [
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ]
             
               part
            
             with
             it
             .
          
        
         
           17.
           
           I
           will
           confirm
           this
           truth
           by
           no
           more
           than
           one
           Reason
           ;
           
           which
           ,
           if
           it
           is
           not
           the
           
             best
             ,
          
           doth
           seem
           to
           me
           to
           be
           the
           
             fittest
             ;
          
           as
           being
           aptest
           to
           evince
           both
           the
           
             connexion
          
           and
           
             necessity
          
           of
           my
           
             first
             inference
          
           from
           my
           
             first
             Principle
             .
          
           It
           is
           taken
           from
           the
           
             nature
          
           and
           use
           of
           
             punishment
             ;
          
           which
           as
           soon
           as
           it
           is
           named
           ,
           doth
           
             presuppose
          
           a
           
             Guilt
             :
          
           for
           as
           every
           
             sin
          
           is
           the
           
             *
          
           
             transgression
             of
             some
             Law
             ,
          
           so
           every
           
             punishment
          
           is
           the
           
             revenge
          
           of
           some
           
             sin
             :
          
           upon
           which
           it
           follows
           ,
           that
           if
           a
           mans
           
             sin
             is
             from
             himself
             ,
          
           't
           is
           
             from
             himself
          
           that
           
             he
             is
             punisht
             .
          
           And
           as
           the
           
             Law
          
           is
           not
           the
           
             Cause
             ,
          
           but
           the
           
             *
          
           
             Occasion
          
           only
           of
           sin
           ;
           so
           God
           is
           not
           the
           
             Cause
             ,
          
           but
           the
           
             inflicter
          
           only
           of
           
             punishment
             :
          
           for
           so
           saies
           the
           Apostle
           ,
           
             Sin
             taking
             occasion
             by
             the
             Commandement
             wrought
             in
             me
             all
             manner
             of
             Concupiscence
             :
             for
             without
             the
             Law
             sin
             was
             dead
             .
             That
             which
             is
             good
             not
             being
             made
             death
             ,
             but
             sin
             working
             death
             by
             that
             which
             is
             good
             .
          
           
           
             God
          
           and
           his
           
             Law
          
           are
           ,
           each
           of
           them
           ,
           the
           
             Causa
             sine
             qua
             non
             ,
          
           the
           
             Condition
             without
             which
          
           sin
           and
           punishment
           could
           not
           have
           been
           ,
           (
           for
           
             without
          
           Law
           
             no
             sin
             ,
          
           &
           
             without
             God
             no
             Reprobation
             ;
             )
          
           but
           not
           the
           
             Energetical
             efficient
             Cause
             ,
          
           of
           which
           sin
           &
           punishment
           
           were
           the
           
             necessary
             effects
             .
          
           For
           if
           God
           had
           made
           a
           
             Hell
          
           by
           an
           
             absolute
             purpose
             ,
          
           meerly
           because
           
             he
             would
          
           that
           
             some
          
           should
           
             suffer
          
           it
           ,
           and
           not
           in
           a
           
             previous
             intuition
          
           of
           their
           sins
           ;
           
             Damnation
          
           had
           been
           a
           
             Misery
             ,
          
           but
           not
           a
           
             Punishment
             :
          
           as
           if
           a
           
             Potter
          
           makes
           a
           
             vessel
          
           on
           purpose
           that
           he
           may
           
             break
          
           it
           ,
           (
           which
           yet
           none
           but
           a
           mad
           man
           can
           be
           thought
           to
           do
           )
           or
           if
           a
           man
           meerly
           for
           
             recreation
          
           cuts
           up
           
             Animals
             alive
             ,
          
           (
           which
           yet
           none
           ever
           did
           that
           I
           can
           hear
           of
           ,
           except
           a
           
             young
             Spanish
             Prince
             )
          
           it
           is
           an
           
             Infelicity
          
           and
           a
           
             torment
             ,
          
           but
           no
           more
           a
           
             punishment
          
           than
           it
           is
           
             any
             thing
             else
             .
          
           Indeed
           the
           
             Common
             people
             ,
          
           who
           doe
           not
           understand
           the
           
             just
             propriety
             of
             words
             ,
          
           make
           no
           distinction
           many
           times
           betwixt
           
             Pain
          
           and
           
             Punishment
             :
          
           not
           considering
           that
           
             Punishment
          
           is
           a
           
             relative
          
           word
           ,
           of
           which
           the
           
             correlative
          
           is
           
             breach
             of
             Law
             ;
          
           and
           therefore
           is
           fitly
           exprest
           in
           Scripture
           by
           the
           mutual
           relation
           betwixt
           a
           
             Parent
             and
             a
             Child
             :
          
           when
           lu●
           hath
           
             *
          
           
             conceived
          
           it
           
             bringeth
             forth
          
           sin
           ;
           sin
           being
           perfected
           
             bringeth
             forth
             death
             ,
             (
             Iam.
          
           1.
           15.
           
           )
           which
           is
           as
           much
           as
           to
           say
           (
           according
           to
           the
           
             propriety
          
           of
           the
           
             Apostles
             words
             )
             sin
             is
             the
             parent
             ,
             and
             death
             is
             the
             childe
             .
          
           Now
           there
           cannot
           be
           a
           
             child
             without
          
           a
           
             parent
             ;
          
           (
           for
           they
           are
           
             relata
             secundum
             esse
             )
          
           much
           lesse
           can
           the
           child
           be
           
             before
          
           the
           parent
           ;
           (
           for
           
             sunt
             simul
             natura
             ,
             &
             dicuntur
             ad
             convertentiam
             .
             )
          
           Upon
           which
           it
           followes
           that
           
             punishment
          
           could
           not
           be
           
             ordained
          
           by
           God
           ,
           either
           
             without
          
           sin
           or
           
             before
          
           it
           ,
           or
           
             without
             respect
             and
             intuition
          
           of
           it
           ,
           (
           which
           yet
           the
           great
           
             *
          
           Mr.
           
             Calvin
          
           does
           plainly
           say
           ;
           )
           I
           say
           ,
           it
           
             could
             not
             ,
          
           because
           it
           implies
           a
           
             contradiction
             .
          
           For
           though
           God
           could
           easily
           make
           
             Adam
          
           out
           of
           the
           
             earth
             ,
          
           and
           the
           
             earth
          
           out
           of
           
             nothing
             ,
          
           yet
           he
           could
           not
           make
           a
           
             sinful
             Cain
          
           to
           be
           the
           
             son
          
           of
           
             sinful
             Adam
             ,
             before
          
           there
           was
           an
           
             Adam
             ,
          
           much
           lesse
           before
           there
           was
           a
           
             sinful
             one
             :
          
           because
           it
           were
           
             to
             be
          
           and
           
             not
             to
             be
          
           at
           the
           same
           time
           ;
           
             Adam
          
           would
           be
           a
           
             Cause
             ,
          
           before
           an
           
             entity
             ;
          
           which
           God
           Almighty
           
             cannot
          
           do
           ,
           because
           he
           is
           
             Almighty
             .
          
           So
           that
           when
           the
           
             Romanists
          
           assert
           their
           
             Transubstantiation
             ,
          
           or
           
             the
             posterity
             of
             Marcion
          
           their
           
             Absolute
             decree
          
           of
           
             all
          
           the
           
             evil
          
           in
           the
           
             world
             ,
          
           (
           both
           pretending
           a
           
             Reverence
          
           to
           Gods
           
             omnipotence
             )
          
           they
           doe
           as
           good
           as
           say
           ,
           
             †
          
           
             those
             things
             which
             are
             true
             may
             therefore
             be
             false
             ,
             because
             they
             are
             true
             ;
          
           or
           that
           God
           is
           
             so
          
           
             *
          
           
             Almighty
             ,
             as
             to
             be
             able
             not
             to
             be
             God
             :
          
           that
           being
           the
           Result
           of
           an
           
             Ability
          
           to
           
             make
             
             two
             parts
             of
             a
             contradiction
             true
             :
          
           (
           so
           said
           S.
           
             Austin
          
           against
           
             Faustus
             ,
          
           and
           
             Origen
          
           against
           
             Celsus
             .
             )
          
           Whensoever
           it
           is
           said
           ,
           
           
             [
             God
             can
             do
             all
             things
             ]
          
           't
           is
           meant
           of
           
             all
             things
             that
             become
             him
             .
          
           So
           
             Isidore
          
           the
           
             Pelusiote
             .
          
           But
           (
           to
           return
           to
           that
           argument
           in
           the
           pursuit
           of
           which
           I
           have
           stept
           somewhat
           too
           forward
           )
           if
           Gods
           
             preordination
          
           of
           mans
           
             eternal
             misery
          
           were
           in
           order
           of
           nature
           
             before
          
           his
           
             prescience
          
           of
           mans
           
             sin
             ,
          
           as
           Mr.
           
             Calvin
          
           evidently
           affirms
           in
           his
           [
           Ideo
           
             *
          
           
             praesciverit
             ,
          
           quia
           
             decreto
             suo
             praeordinavit
             ,
             ]
          
           setting
           
             Praeordination
          
           as
           the
           
             Cause
             ,
          
           or
           
             Reason
             ,
          
           or
           
             praevious
             Requisite
          
           to
           his
           
             Praescience
             )
          
           either
           mans
           
             Reprobation
          
           must
           come
           to
           passe
           
             without
             sin
             ,
          
           or
           else
           he
           must
           sin
           to
           bring
           it
           
             orderly
             to
             passe
             ;
          
           which
           is
           to
           make
           God
           the
           author
           either
           of
           
             misery
             by
             it self
          
           without
           relation
           to
           sin
           ,
           or
           else
           of
           
             sin
          
           in
           
             order
          
           to
           
             misery
             .
          
           The
           
             first
          
           cannot
           be
           ,
           because
           God
           hath
           
             *
          
           sworn
           ,
           he
           
             hath
             no
             pleasure
             in
             the
             death
             of
             a
             sinner
             ,
             (
             Ezek.
          
           33.
           14.
           
           )
           much
           lesse
           in
           his
           
             death
          
           that
           
             never
             sinn'd
             .
          
           And
           because
           ,
           if
           it
           were
           
             so
             ,
          
           the
           Scripture
           would
           not
           use
           the
           word
           
             Wages
             ,
          
           and
           the
           word
           
             Punishment
             ,
          
           and
           the
           word
           
             Retribution
             ,
          
           and
           the
           word
           
             Reward
             .
             Hell
          
           indeed
           had
           been
           a
           
             torment
             ,
          
           but
           not
           a
           
             Recompence
             ;
          
           a
           
             fatal
             Misery
             ,
          
           but
           not
           a
           
             Mulct
             ;
          
           an
           
             act
             of
             power
             ,
          
           but
           not
           of
           
             vengeance
             ;
          
           which
           yet
           in
           many
           places
           is
           the
           
             stile
          
           that
           
             God
             speaks
             in
             ,
             Vengeance
          
           is
           mine
           ,
           and
           I
           will
           
             repay
             ,
             Rom.
          
           12
           ▪
           19.
           
           Nor
           can
           the
           
             second
          
           be
           lesse
           impossible
           ,
           it
           having
           formerly
           been
           proved
           ,
           that
           God
           is
           not
           the
           Author
           of
           sin
           ;
           *
           
             he
             hath
             no
             need
             of
             the
             sinful
             man
             ,
          
           whereby
           to
           bring
           mans
           
             Ruine
          
           the
           more
           
             conveniently
             about
             ;
          
           and
           most
           of
           them
           that
           dare
           say
           it
           ,
           are
           fain
           to
           say
           it
           in
           a
           
             Disguise
             .
          
           Some
           indeed
           are
           for
           
             [
             ligonem
             ,
             ligonem
             ;
             ]
          
           but
           the
           more
           
             modest
             blasphemers
          
           are
           glad
           to
           dresse
           it
           in
           
             cleaner
             phrase
             .
          
           A
           strange
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           Divinity
           ,
           to
           put
           the
           (
           1
           )
           
             child
             before
             the
             parent
             ,
          
           the
           (
           2
           )
           
             wages
             before
             the
             work
             ,
          
           the
           (
           3
           )
           
             end
             before
             the
             means
             ,
          
           the
           
             Reprobation
          
           
           
             before
             the
             sin
             !
          
           yet
           so
           they
           do
           who
           make
           the
           
             Decree
          
           of
           
             Reprobation
          
           most
           
             irrespective
          
           and
           
             unconditional
             ;
          
           and
           after
           that
           say
           ,
           that
           
             whom
             God
             determines
             to
             the
             end
             ,
             he
             determines
             to
             the
             meanes
             .
          
           To
           
             put
             the
             horse
             upon
             the
             Bridle
             ,
          
           is
           a
           more
           
             rational
             Hypallage
             :
          
           For
           by
           this
           Divinity
           eternal
           punishment
           is
           imputed
           to
           Gods
           
             Antecedent
             will
             ,
          
           (
           which
           is
           called
           the
           
             first
             )
          
           and
           
             sin
          
           to
           his
           
             consequent
             will
             ,
          
           (
           which
           is
           the
           
             second
             .
             )
          
           The
           first
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           the
           other
           only
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           punishment
           
             chiefly
             ,
          
           and
           sin
           by
           way
           of
           
             consecution
             .
          
           Men
           are
           
           bid
           not
           to
           sin
           
             ex
             voluntate
             signi
             ,
          
           or
           
             revelata
             ;
          
           but
           are
           determin'd
           
           to
           it
           
             ex
             voluntate
             occulta
             ,
          
           or
           
             beneplaciti
             .
             Distinctions
          
           very
           
             good
             ,
          
           when
           at
           first
           they
           were
           invented
           for
           
             better
             uses
             :
          
           the
           former
           by
           S.
           
             Chrysostome
             ,
          
           from
           whom
           it
           was
           
             borrow'd
          
           by
           
             Damascene
             ,
          
           and
           from
           him
           by
           the
           
             Schoolmen
             .
          
           But
           I
           say
           they
           all
           were
           used
           to
           very
           contrary
           purposes
           ,
           by
           
             them
             ,
          
           and
           by
           
             these
             ,
          
           who
           endeavour'd
           to
           
             repel
          
           those
           Fathers
           with
           their
           own
           
             weapons
             ,
          
           (
           as
           the
           elaborate
           
             †
          
           
             Gerard
             Vossius
          
           does
           very
           largely
           make
           it
           appear
           .
           )
           I
           am
           sorry
           I
           must
           say
           ,
           (
           what
           yet
           I
           
             must
          
           (
           saith
           
             *
          
           
             Tertullian
             )
          
           when
           it
           
             may
             tend
             to
             edification
             )
          
           That
           the
           
             Lord
             God
             merciful
             ,
          
           and
           
             gracious
             ,
             long-suffering
             ,
             abundant
             in
             goodnesse
             and
             truth
             ,
          
           who
           is
           
             all
             Bowels
             ,
          
           and
           no
           gall
           ,
           
             who
             hateth
             nothing
             that
             he
             hath
             made
             ,
          
           who
           in
           the
           
             midst
             of
             Iudgement
             ▪
             remembreth
             mercy
             ,
          
           ever
           
             forgiving
             iniquity
             ,
             transgression
             and
             sin
             ,
          
           is
           exhibited
           to
           the
           world
           by
           the
           
             Authors
          
           and
           
             Abetters
          
           of
           
             unconditional
             Reprobation
             ,
          
           as
           a
           
             kind
             of
             Platonick
             Lover
             of
          
           so
           
             excellent
          
           a
           
             Creature
             's
             everlasting
             misery
             .
          
           Which
           if
           Mr.
           
             Calvin
          
           himself
           
             confessed
          
           to
           be
           a
           
             *
          
           
             Horrible
             Decree
          
           (
           who
           yet
           
             believ'd
          
           it
           )
           how
           
             frightful
          
           must
           that
           opinion
           appear
           to
           
             me
             ,
          
           who
           did
           therefore
           
             leave
          
           it
           ,
           because
           it
           
             frighted
             me
             into
             my
             wits
             ?
          
           For
           to
           say
           that
           God
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             a
             slayer
             of
             men
          
           from
           
             all
             eternity
             ,
          
           (
           who
           is
           
             the
             Lamb
             slain
             ,
          
           that
           is
           ,
           
             a
             Saviour
             from
             the
             foundation
             of
             the
             world
             ,
             Rev.
          
           13.
           8.
           
           )
           is
           to
           affirm
           
             that
          
           of
           
             him
             ,
          
           which
           he
           affirmed
           of
           the
           
             Devil
             ,
          
           who
           is
           called
           by
           our
           
             Saviour
             ,
             A
             Murderer
             from
             the
             beginning
             ,
             Ioh.
          
           8.
           44.
           
           Which
           the
           Devil
           could
           not
           be
           ,
           if
           God
           had
           
             absolutely
             willed
          
           the
           
             Death
          
           of
           any
           ,
           without
           
             respect
          
           or
           
             relation
          
           to
           the
           
             snares
          
           of
           the
           
             Devil
             :
          
           it
           being
           impossible
           to
           
             murder
             the
             Dead
             ,
          
           or
           to
           
             slay
          
           those
           that
           were
           
             killed
          
           long
           
             before
          
           they
           were
           
             born
             .
          
           I
           know
           by
           whom
           it
           is
           answered
           ,
           [
           That
           God
           doth
           
             will
             sin
             ,
          
           not
           as
           it
           is
           sin
           ,
           but
           as
           it
           is
           a
           
             Medium
          
           for
           the
           setting
           forth
           of
           his
           
             Glory
             ;
          
           and
           so
           
             Damnation
             .
             ]
          
           But
           whilest
           men
           finde
           out
           
             Distinctions
          
           to
           
             excuse
          
           God
           Almighty
           ,
           they
           doe
           imply
           him
           to
           have
           
             offended
             .
          
           Which
           I
           am
           so
           
             weary
          
           even
           to
           
             think
             on
             ,
          
           that
           I
           hasten
           ,
           for
           some
           
             refreshment
             ,
          
           to
           my
           
             third
             proof
          
           of
           this
           
             Inference
             ,
          
           from
           the
           
             suffrage
          
           of
           
             Antiquity
             .
          
        
         
           18.
           
           Before
           I
           name
           any
           particular
           ,
           I
           will
           take
           the
           confidence
           to
           say
           in
           general
           ,
           That
           all
           the
           
             Greek
          
           and
           
             Latine
             Fathers
             before
          
           
           
           St.
           
             Austin
             ,
          
           and
           even
           
             Austin
          
           himself
           before
           his
           contention
           against
           
             Pelagius
             ,
          
           (
           and
           even
           during
           that
           contention
           in
           some
           
             places
          
           of
           his
           
             works
             )
          
           besides
           those
           
             many
             Fathers
          
           who
           lived
           
             after
             him
             ,
          
           were
           
             unanimously
          
           of
           this
           Judgement
           ,
           
             That
             God
             did
             not
             absolutely
             decree
             the
             reprobation
             of
             any
             Creature
             ,
             but
             upon
             praescience
             and
             supposition
             of
             wilful
             rebellion
             and
             impenitence
             .
          
           I
           have
           not
           liv'd
           long
           enough
           to
           read
           them
           all
           ,
           but
           I
           have
           
             dipt
          
           into
           the
           
             most
             :
          
           and
           by
           the
           help
           of
           such
           
             Collectors
          
           as
           I
           have
           gotten
           into
           my
           Study
           ,
           (
           whereof
           
             Vossius
          
           hath
           good
           reason
           to
           be
           the
           chief
           upon
           
             this
             occasion
             ;
          
           and
           I
           the
           rather
           use
           
             him
             ,
          
           because
           I
           find
           him
           so
           very
           punctual
           in
           every
           one
           of
           the
           quotations
           ,
           which
           I
           have
           had
           
             means
          
           and
           
             opportunity
          
           to
           make
           
             tryal
             of
             )
          
           I
           say
           ,
           by
           the
           
             help
          
           of
           such
           
             credible
             Compilers
             ,
          
           I
           shall
           give
           in
           a
           
             cloud
             of
             witnesses
          
           (
           I
           hope
           )
           sufficiently
           
             Authentick
             .
          
           I
           do
           as
           little
           love
           to
           be
           
             Voluminous
          
           as
           
             Callimachus
          
           would
           have
           me
           ,
           
             (
             cui
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           and
           therefore
           shall
           set
           down
           only
           the
           
             substance
          
           of
           what
           the
           Fathers
           have
           said
           ,
           referring
           the
           
             Reader
             ,
          
           by
           my
           
             Citations
             ,
             to
             the
             larger
             fields
          
           of
           their
           
             Discourses
             .
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
             .
          
        
         
           
             
             Pluribus
             pereuntibus
             ,
             quomodo
             
               defenditur
               perfecta
               bonitas
               ,
            
             ex
             majore
             parte
             cessatrix
             ,
             paucis
             aliqua
             ,
             pluribus
             nulla
             ,
             cedens
             perditioni
             ,
             
               partiaria
               exit●●
               ?
            
             Quod
             si
             plures
             salvi
             non
             erunt
             ,
             erit
             jam
             non
             bonitas
             ,
             sed
             malitia
             perfectior
             .
             —
             magis
             autem
             non
             faciens
             salvos
             ,
             dum
             paucosfacit
             ,
             
               perfectior
               erit
               in
               non
               juvando
               .
               —
            
             Suae
             potestatis
             invenio
             hominem
             à
             Deo
             constitutum
             ,
             —
             lapsumque
             hominis
             non
             Deo
             ,
             sed
             libero
             ejus
             Arbitrio
             deputandum
             .
          
           (
           I
           wonder
           
             Vossius
          
           did
           not
           remember
           
             Tertullian
             ,
          
           than
           whom
           there
           is
           not
           any
           one
           more
           directly
           for
           this
           purpose
           .
           
             Iustin
             Martyr
          
           also
           was
           ill
           omitted
           ;
           and
           so
           was
           St.
           
             Ignatius
             .
             )
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
             .
          
        
         
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
             .
          
        
         
           
             
             Ignem
             autem
             aeternum
             
               non
               illis
               ,
            
             quibus
             dicitur
             [
             discedite
             a
             me
             maledicti
             ,
             ]
             paratum
             ostendit
             ,
             sicut
             regnum
             justis
             ,
             sed
             
               Diabolo
               ,
            
             &
             Angelis
             ejus
             :
             quia
             quantum
             ad
             se
             ,
             homines
             non
             ad
             perditionem
             creavi●
             ,
             sed
             ad
             vitam
             aeternam
             &
             gaudium
             .
          
           (
           Note
           that
           
             Chrysostome
             ,
             Theophylact
             ,
          
           and
           
             Euthymius
             ,
          
           interpret
           these
           words
           of
           
             Christ
             ,
          
           as
           
             Origen
          
           doth
           .
           )
        
         
           
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
        
         
           
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Et
             alibi
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
        
         
           
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
        
         
           
             
             Ideo
             venit
             Dominus
             Jesus
             ,
             ut
             salvum
             faceret
             quod
             perierat
             .
             Venit
             ergo
             ut
             peccatum
             mundi
             tolleret
             ,
             ut
             vulnera
             nostra
             curaret
             .
             Sed
             quia
             non
             omnes
             medicinam
             expetunt
             ,
             sed
             plerique
             refugiunt
             ,
             —
             ideo
             volentes
             curat
             ,
             non
             adstring
             it
             invitos
             .
          
        
         
           
             
             Non
             injuste
             judicat
             ,
             quia
             omnes
             vult
             salvos
             fieri
             ,
             manente
             justitia
             —
             Deus
             utique
             vult
             omnes
             salvos
             fieri
             .
             Cur
             non
             impletur
             ejus
             voluntas
             ?
             Sed
             in
             omni
             locutione
             sensus
             est
             ,
             
               conditio
               latet
               .
            
             Vult
             
               omnes
            
             salvos
             fieri
             ,
             sed
             
               si
               accedant
            
             ad
             eum
             :
             Non
             enim
             sic
             vult
             ,
             ut
             nolentes
             salventur
             ,
             sed
             vult
             illos
             salvari
             ,
             si
             &
             ipsi
             velint
             ;
             nam
             legem
             omnibus
             dedit
             ,
             nullum
             excepit
             a
             salute
             .
          
        
         
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
           .
        
         
         
           
             
             Miseratur
             humano
             generi
             Deus
             ,
             &
             non
             vult
             perire
             quod
             fecit
             .
          
        
         
           
             Vult
             Deus
             quaecunque
             sunt
             plena
             rationis
             &
             consilii
             .
             Vult
             salvari
             omnes
             &
             in
             agnitionem
             veritatis
             venire
             .
             Sed
             quia
             nullus
             absque
             propria
             voluntate
             servatur
             ,
             (
             liberi
             enim
             arbitrii
             sumus
             vult
             nos
             bonum
             velle
             ,
             ut
             cum
             voluerimus
             ,
             velit
             in
             nobis
             &
             i●se
             suum
             implere
             consilium
             .
          
        
         
           
             
             Constat
             Deum
             omnia
             bona
             velle
             ,
             sed
             homines
             suo
             vitio
             praecipitantur
             in
             malum
             .
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
          
           —
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
             .
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
             .
          
        
         
           
             
             Duae
             sunt
             voluntates
             in
             Deo.
             
             Una
             
               misericordiae
               ,
            
             quae
             non
             est
             cogens
             ,
             nec
             aliquid
             libero
             arbitrio
             aufert
             ,
             qua
             omnes
             homines
             vult
             salvos
             fieri
             ,
             quod
             tamen
             in
             libera
             voluntate
             illorum
             positum
             est
             .
             Est
             alia
             ,
             quae
             est
             de
             effectibus
             rerum
             ,
             de
             qua
             dicitur
             ,
             [
             omnia
             quaecunque
             voluit
             ,
             fecit
             :
             ]
             huic
             nemo
             potest
             resistere
             ;
             de
             qua
             dicitur
             ,
             Voluntati
             ejus
             quis
             resistit
             ?
             (
             atque
             haec
             est
             duplex
             :
             
               permittens
               ,
            
             respectu
             mali
             ;
             
               approbans
               ,
            
             respectu
             boni
             .
             )
             Itaque
             homines
             resistunt
             
               voluntati
               misericordiae
               ,
            
             &
             non
             resistunt
             
               voluntati
               justitiae
               .
            
             (
             Postea
             in
             hunc
             sensum
             .
             )
             Orate
             ergo
             ;
             
               Fiat
               voluntas
               tua
               ,
            
             sicut
             in
             coelo
             (
             ubi
             non
             resistitur
             )
             sic
             &
             in
             terris
             ,
             (
             ubi
             resistitur
             .
             )
          
        
         
           
             
             Deus
             ex
             se
             sumit
             seminarium
             miserendi
             .
             Quod
             judicat
             &
             condemnat
             nos
             ,
             
               eum
               quodammodo
               cogimus
               ,
            
             ut
             longe
             aliter
             de
             corde
             ipsius
             miseratio
             ,
             quam
             animadversio
             procedere
             videatur
             .
             —
             Omnibus
             offertur
             ,
             &
             in
             communi
             posita
             est
             Dei
             misericordia
             ;
             nemo
             illius
             expers
             est
             ,
             nisi
             qui
             renuit
             .
          
        
         
           If
           after
           all
           these
           testimonies
           ,
           I
           have
           S.
           
             Austin
          
           &
           
             Prosper
          
           to
           side
           with
           me
           in
           my
           assertion
           ,
           I
           know
           not
           why
           I
           may
           not
           seem
           ,
           
           to
           those
           who
           think
           me
           in
           an
           errour
           ,
           at
           least
           to
           have
           
             rationally
          
           and
           
             discreetly
             erred
             :
          
           and
           though
           
             Grotius
          
           gives
           a
           reason
           why
           
           S.
           
             Austin
          
           is
           the
           unfittest
           to
           be
           a
           
             Iudge
          
           in
           these
           matters
           ,
           yet
           if
           
             Prosper
          
           (
           who
           best
           knew
           him
           )
           may
           be
           allowed
           for
           his
           
             Interpreter
             ,
          
           I
           am
           very
           well
           content
           that
           he
           be
           one
           of
           my
           
             Iury
             ;
          
           for
           of
           
             four
             Expositions
          
           which
           that
           Father
           made
           (
           in
           several
           parts
           of
           his
           writings
           )
           upon
           1
           
             Tim.
             2.
             4.
             
             [
             God
             will
             have
             all
             men
             to
             be
             saved
             ,
             ]
          
           I
           find
           
             one
          
           very
           directly
           just
           such
           as
           I
           would
           have
           it
           ;
           and
           it
           is
           even
           in
           those
           writings
           which
           he
           penn'd
           after
           the
           Heresie
           of
           
             Pelagius
          
           was
           on
           foot
           ;
           which
           is
           therefore
           with
           me
           of
           very
           great
           
             moment
          
           and
           
             authority
             .
          
        
         
           To
           this
           Question
           ,
        
         
           
             De
             bona
             voluntate
             unde
             sit
             ,
             si
             natura
             ,
             cur
             non
             omnibus
             ,
             
             cum
             sit
             idem
             Deus
             omnium
             Creator
             ?
             si
             dono
             Dei
             ,
             etiam
             hoc
             quare
             non
             omnibus
             ,
             cum
             omnes
             homines
             velit
             salvos
             fieri
             ?
          
        
         
           He
           thus
           answers
           ;
        
         
           
             Vult
             Deus
             omnes
             homines
             salvos
             fieri
             ,
             
               non
               sic
               tamen
               ut
               eis
               adimat
               liberum
               arbitrium
               ,
            
             quo
             vel
             bene
             vel
             male
             utentes
             
               just
               :
               ssime
               judicentur
               .
            
             Quod
             cum
             sit
             ,
             Infideles
             quidem
             
               contra
               voluntatem
               Dei
               faciunt
               ,
            
             cum
             ejus
             Evangelio
             non
             credunt
             :
             nec
             ideo
             tamen
             eam
             
               vincunt
               ,
            
             verum
             seipsos
             fraudant
             magno
             &
             summo
             bono
             ,
             malisque
             poenalibus
             implicant
             ,
             experturi
             in
             suppliciis
             potestatem
             ejus
             ,
             cujus
             in
             donis
             misericordiam
             contempserunt
             .
          
        
         
           
             
             Inevitabilis
             illa
             sententia
             
               [
               discedite
               à
               me
               maledicti
               ]
            
             à
             piissimo
             Deo
             ideo
             multo
             ante
             praedicitur
             ,
             ut
             à
             nobis
             totis
             viribus
             caveatur
             :
             si
             enim
             nos
             Deus
             noster
             vellet
             punire
             ,
             non
             nos
             ante
             tot
             secula
             commoneret
             .
             Invitus
             quodammodo
             vindicat
             ,
             qui
             quomodo
             evadere
             possimus
             ,
             multo
             ante
             demonstrat
             :
             non
             enim
             te
             vult
             percutere
             ,
             quitibi
             clamat
             ,
             
               observa
               .
            
          
        
         
           'T
           is
           very
           true
           that
           S.
           
             Austin
          
           did
           sometimes
           let
           fall
           such
           expressions
           (
           transported
           sometimes
           in
           the
           heat
           of
           his
           dispute
           )
           as
           rais'd
           some
           calumnies
           after
           his
           death
           ,
           as
           if
           he
           had
           thought
           that
           
             God
             created
             the
             greatest
             part
             of
             mankind
             on
             purpose
             to
             do
             the
             will
             ,
             not
             of
             God
             ,
             but
             of
             the
             Devil
             .
          
           But
           
             Prosper
          
           made
           it
           appear
           ,
           in
           his
           Answers
           to
           
             that
          
           and
           the
           like
           Objections
           ,
           that
           they
           who
           censur'd
           
             Austin's
             Iudgement
             ,
          
           were
           seduced
           to
           it
           by
           his
           
             style
             :
          
           and
           that
           (
           notwithstanding
           the
           misfortune
           of
           his
           expressions
           )
           
             Austin's
          
           judgement
           and
           his
           
             own
          
           was
           clearly
           this
           ,
           (
           and
           so
           
             *
          
           
             Fulgentius
          
           doth
           professe
           to
           understand
           it
           )
        
         
         
           
             
             —
             Sincerissime
             credendum
             atque
             profitendum
             est
             ,
             Deum
             velle
             ut
             omnes
             homines
             salvi
             fiant
             .
             Siquidem
             Apostolus
             ,
             cujus
             ista
             sententia
             est
             ,
             sollicitissime
             praecipit
             ,
             ut
             Deo
             pro
             omnibus
             hominibus
             supplicetur
             :
             ex
             quibus
             
               quod
               multi
               pereunt
               ,
               pereuntium
               est
               meritum
               ;
            
             quod
             multi
             salvantur
             ,
             salvantis
             est
             donum
             .
             —
             
               Nemo
               ab
               eo
               ideo
               creatus
               est
               ,
               ut
               periret
               :
            
             quia
             
               alia
               est
               causa
               Nascendi
               ,
               alia
               Pereundi
               .
            
             Ut
             enim
             nascantur
             homines
             ,
             conditoris
             est
             beneficium
             ;
             ut
             autem
             pereant
             ,
             praevaricatoris
             est
             meritum
             .
             —
             Insanum
             omnino
             est
             dicere
             ,
             
               Voluntatem
               Dei
               ex
               Dei
               voluntate
               non
               fieri
               ;
            
             &
             Damnatorem
             Diaboli
             ejusque
             famulorum
             ,
             velle
             ut
             Diabolo
             serviatur
             .
             —
             Nullo
             modo
             credendū
             homines
             —
             ex
             Dei
             voluntate
             cecidisse
             ,
             cum
             potius
             allevet
             Dominus
             omnes
             qui
             corruunt
             ,
             &
             erigat
             omnes
             elisos
             .
             —
             Dei
             ergo
             voluntas
             est
             ,
             ut
             in
             bona
             voluntate
             maneatur
             .
             
               Qui
               &
               priusquam
               deseratur
               ,
               neminem
               deserit
               :
               &
            
             multos
             
               desertores
               saepe
               convertit
               .
            
             —
             Deus
             nec
             quae
             illuminavit
             ,
             obcaecat
             ;
             nec
             quae
             aedificavit
             ,
             destruit
             ;
             nec
             quae
             plantavit
             ,
             evellit
             .
             
               Quia
               praesciti
               sunt
               casuri
               ,
               non
               sunt
               praedestinati
               .
            
             Essent
             
               autem
               praedestinati
               ,
               si
               essent
               rever
               suri
               ,
               &
               in
               sanctitate
               ac
               veritate
               mansuri
               :
            
             ac
             per
             hoc
             praedestinatio
             Dei
             multis
             
               est
               causa
               standi
               ,
               nemini
               est
               causa
               labendi
               .
            
             —
             Hi
             
               cum
               á
               pietate
               deficiunt
               ,
               non
               ex
               Dei
               opere
               ,
               sed
               ex
               sua
               voluntate
               deficiunt
               ,
               casuri
            
             tamen
             &
             
               recessuri
            
             ab
             eo
             ,
             qui
             falli
             non
             potest
             ,
             
               praesciuntur
               .
            
             —
             Deniquequi
             
               voluntatem
               spreverant
               invitantem
               ,
               voluntatem
               Dei
               sentient
               vindicantem
               .
            
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
               Theodor
               .
               Heracl
               .
               in
               Joh.
               8.
               44.
               
            
          
        
         
           
             Anathema
             illi
             qui
             per
             Dei
             praescientiam
             in
             mortem
             hominem
             deprimi
             dixerit
             .
             
               Synod
               .
               Arelatensis
               .
            
          
        
         
           
             Suo
             prorsus
             decipiuntur
             Arbitrio
             ,
             sua
             voluntate
             labuntur
             ;
             &
             si
             in
             hac
             desidia
             perseverent
             ,
             ipsi
             se
             his
             quae
             accepere
             despoliant
             .
             
               Scriptor
               .
               de
               vocat
               .
               Gent.
               l.
               2.
               cap.
            
             11.
             
          
        
         
           
             Quos
             praescivit
             Deus
             homines
             vitam
             in
             peccato
             terminaturos
             ,
             praedestinavit
             supplicio
             interminabili
             puniendos
             .
             
               Fulgentius
               ad
               Monimum
               l.
               1.
               
            
          
        
         
           
             *
          
           Lastly
           ,
           that
           this
           is
           precisely
           the
           judgement
           of
           the
           
             Church
             of
             England
             ,
          
           I
           cannot
           better
           prove
           than
           by
           that
           
             sense
          
           &
           
             apprehension
          
           which
           
             Bishop
             Overal
          
           had
           of
           it
           ;
           who
           does
           professedly
           interpret
           the
           
             mind
          
           of
           her
           
             Articles
          
           in
           this
           particular
           ,
           and
           
           was
           as
           well
           able
           to
           do
           it
           as
           any
           man
           that
           ever
           lived
           .
           
           
             —
             Sub
             
               generali
            
             promissione
             &
             praecepto
             tuto
             quisque
             potest
             indubia
             fide
             se
             includere
             ,
             &
             cum
             certa
             spe
             ac
             fiducia
             ad
             thronum
             gratiae
             accedere
             ,
             vereque
             cognoscere
             ,
             si
             non
             
               confidat
            
             Deo
             
               promittenti
               ,
            
             &
             
               mandanti
               obsequatur
               ,
               suam
               culpam
               esse
               ,
            
             non
             Dei
             ;
             idque
             per
             
               negligentiam
               suam
               ,
               non
               gratiae
               divinae
               defectum
               ,
               accidere
               .
            
             —
             Ordo
             divinae
             praedestinationis
             nostrae
             in
             Articulo
             septimo
             iste
             videtur
             intentus
             ;
             Deum
             praescium
             lapsus
             generis
             humani
             ad
             remedium
             ejusdem
             filium
             mittendum
             decrevisse
             ,
             in
             coque
             
               salutis
               conditionem
            
             statuisse
             :
             tum
             ad
             eam
             in
             animis
             hominum
             producendam
             
               necessaria
               &
               sufficientia
            
             media
             &
             auxilia
             
               omnibus
               generatim
            
             secundum
             
               magis
               &
               minus
            
             ordinasse
             ,
             quae
             
               magis
               speciatim
            
             his
             quos
             in
             Christo
             elegit
             ex
             reliquo
             hominum
             genere
             pro
             suo
             beneplacito
             cumularet
             ,
             quibus
             hi
             ad
             fidem
             ,
             perseverantiam
             &
             aeternam
             salutem
             certissime
             perducantur
             ,
             &
             
               reliqui
               nihil
               habeant
               quod
               conquerantur
               ,
               &c.
               
            
          
        
         
           
             
             De
             morte
             Christi
             tam
             plena
             &
             ubique
             sibi
             constans
             Ecclesiae
             nostrae
             sententia
             ,
             
               pro
               omnibus
               omnino
               hominibus
               ,
            
             sive
             pro
             
               omnibus
               omnium
               hominum
               peccatis
               ,
            
             Jesum
             Christum
             mortuum
             esse
             ,
             ut
             
               mirandum
               sit
               ullos
               ex
               nostris
               id
               in
               controversiam
               vocare
               .
            
          
        
         
           
             Pro
             omnibus
             actualibus
             hominum
             peccatis
             ,
             non
             tantum
             
             pro
             culpa
             Originis
             .
          
        
         
           
             Aeterna
             vita
             humano
             generi
             est
             proposita
             .
          
        
         
           
             Oblatio
             Christi
             semel
             facta
             perfecta
             est
             Redemptio
             ,
             propitiatio
             &
             satisfactio
             pro
             omnibus
             peccatis
             totius
             mundi
             ,
             tam
             originalibus
             quam
             actualibus
             .
          
        
         
           It
           is
           farther
           observed
           by
           that
           most
           moderate
           and
           learned
           man
           ,
           that
           Mr.
           
             Calvin
             himself
             ,
          
           however
           
             rigid
          
           he
           were
           in
           
             some
          
           
           places
           ,
           yet
           did
           so
           
             soberly
          
           contradict
           himself
           in
           
             others
             ,
          
           that
           those
           very
           texts
           of
           Scripture
           ,
           in
           which
           it
           is
           affirmed
           
             [
             Christ
             dyed
             for
             many
             ]
          
           he
           so
           interprets
           as
           to
           say
           ,
           the
           word
           
             [
             many
             ]
          
           is
           put
           to
           signifie
           
             [
             all
             ]
          
           as
           
             Heb.
          
           9.
           28.
           and
           that
           many
           are
           not
           saved
           is
           
           (
           saith
           he
           )
           for
           this
           reason
           ,
           
             [
             quia
             eos
             impedit
             sua
             incredulitas
             ]
          
           
             because
             they
             are
             hindred
             by
             their
             own
             incredulity
             .
          
        
         
           19.
           
           I
           have
           not
           translated
           these
           Authorities
           ,
           because
           they
           are
           
           principally
           meant
           for
           such
           as
           are
           able
           to
           understand
           them
           .
           And
           if
           any
           
             plain
             Reader
          
           shall
           desire
           to
           have
           them
           in
           the
           
             Grosse
             ,
          
           without
           being
           troubled
           to
           suffer
           them
           over
           in
           the
           
             retail
             ,
          
           
           he
           may
           be
           pleas'd
           to
           receive
           it
           in
           these
           following
           words
           :
           
             That
             God
             did
             not
             absolutely
             ,
             irrespectively
             ,
             unconditionally
             decree
             the
             everlasting
             misery
             of
             any
             one
             ,
             but
             in
             a
             foresight
             and
             intuition
             of
             their
             refusing
             his
             profer
             .
             That
             he
             sent
             his
             Son
             to
             die
             for
             all
             the
             sins
             of
             the
             whole
             world
             ,
             inviting
             and
             commanding
             all
             men
             every where
             to
             repent
             
               [
               and
               be
               forgiven
               ]
               (
               Acts
            
             17.
             30.
             
             )
             but
             that
             most
             ,
             like
             the
             
               slave
            
             in
             
               Exodus
               ,
            
             are
             in
             love
             with
             their
             bondage
             ,
             and
             will
             be
             bored
             through
             the
             ear
             .
             That
             everlasting
             fire
             was
             prepared
             especially
             (
             not
             for
             men
             ,
             but
             )
             for
             the
             Devil
             and
             his
             Angels
             ;
             nor
             for
             them
             by
             a
             peremptory
             irrespective
             Decree
             ,
             but
             in
             praescience
             and
             respect
             of
             their
             pride
             and
             Apostasy
             .
             That
             Christ
             came
             to
             save
             that
             which
             was
             lost
             ,
             and
             to
             call
             sinners
             to
             repentance
             ,
             and
             to
             have
             gather'd
             them
             as
             a
             Hen
             gathereth
             her
             Chickens
             under
             her
             wings
             ,
             but
             they
             would
             not
             .
             That
             God
             gave
             his
             law
             ,
             his
             rule
             ,
             his
             promises
             to
             all
             ,
             and
             excepted
             none
             in
             the
             publishing
             of
             either
             ;
             but
             so
             as
             he
             expected
             they
             should
             be
             willing
             as
             well
             as
             he
             :
             for
             he
             would
             not
             save
             any
             whether
             they
             would
             or
             no
             .
             That
             God
             Almighty
             made
             no
             man
             on
             purpose
             to
             torment
             him
             ,
             but
             that
             he
             might
             participate
             of
             his
             goodnesse
             .
          
           
             *
          
           
             That
             so
             many
             as
             perish
             may
             thank
             themselves
             ;
             and
             that
             so
             many
             as
             live
             for
             ever
             are
             beholding
             to
             nothing
             but
             the
             grace
             of
             God
             .
             That
             God
             decreed
             the
             fall
             of
             none
             ,
             but
             the
             raising
             up
             of
             those
             were
             down
             :
             and
             that
             those
             very
             men
             who
             are
             reprobated
             ,
             had
             been
             predestin'd
             to
             salvation
             ,
             if
             they
             would
             have
             return'd
             and
             remain'd
             in
             truth
             and
             holinesse
             ;
             Gods
             Decrees
             being
             to
             
               many
            
             the
             cause
             of
             their
             rise
             ,
             but
             to
             none
             of
             their
             downfal
             .
             Lastly
             ,
             that
             they
             who
             have
             despis'd
             the
             will
             of
             God
             ,
             wch
             did
             invite
             them
             to
             repentance
             ,
             shall
             feel
             the
             terrors
             of
             his
             will
             ,
             wch
             is
             to
             execute
             vengeance
             upon
             the
             children
             of
             Disobedience
             .
          
        
         
           20.
           
           From
           all
           this
           together
           which
           hath
           been
           said
           from
           
             Scripture
             ,
          
           from
           
             Reason
             ,
          
           from
           the
           
             authority
          
           of
           the
           
             Ancients
          
           (
           who
           are
           the
           fittest
           of
           any
           to
           
             interpret
          
           Scripture
           )
           I
           thus
           conclude
           within
           my self
           .
           That
           
             God
             Almighty
          
           is
           the
           
             Author
          
           of
           
             men
          
           and
           
             Angels
             .
          
           That
           
             wicked
             Angels
          
           and
           
             wicked
             men
          
           are
           the
           
             Authors
          
           of
           
             sin
             ;
          
           and
           that
           the
           
             sin
          
           of
           
             men
          
           and
           
             Angels
          
           is
           the
           
             Author
          
           of
           unexpressible
           and
           
             endlesse
             punishment
             .
          
           That
           
             sin
          
           is
           
             rebellion
          
           against
           the
           
             Majesty
          
           of
           God
           :
           that
           
             hell
          
           was
           made
           to
           punish
           
             Rebels
             ;
          
           
           and
           that
           God
           never
           
             decreed
          
           any
           
             rebellion
             against
             himself
             .
          
           Upon
           which
           it
           follows
           ,
           that
           as
           I
           look
           for
           the
           
             cause
          
           of
           my
           
             election
          
           in
           the
           
             sole
             merits
          
           of
           my
           
             Redeemer
             ,
          
           so
           for
           the
           
             cause
          
           of
           my
           
             Reprobation
          
           in
           the
           
             obliquity
          
           of
           my
           
             will
             :
          
           because
           the
           
             Reason
          
           of
           my
           
             punishment
          
           is
           to
           be
           taken
           from
           my
           
             sin
             ;
          
           and
           the
           
             Reason
          
           of
           my
           
             sin
          
           is
           to
           be
           taken
           from
           my
           
             self
             .
          
           From
           whence
           there
           follows
           (
           and
           follow
           it
           
             will
             ,
          
           do
           what
           I
           
             can
             )
          
           a
           
             second
             Inference
          
           from
           my
           
             first
             ,
             compared
             with
             my
             first
             Principle
             ,
          
           viz.
           
        
      
       
         
           CHAP.
           III.
           
        
         
           21.
           
           
             That
             every
          
           Reprobate
           
             is
          
           praedetermin'd
           
             to
             eternal
          
           punishment
           ,
           
           
             not
             by
             Gods
          
           irrespective
           ,
           
             but
          
           conditional
           Decree
           .
        
         
           GOD
           doth
           punish
           no
           man
           under
           the
           notion
           of
           a
           
             Creature
             ,
          
           
           but
           under
           the
           notion
           of
           a
           
             Malefactor
             :
          
           And
           because
           he
           does
           not
           
             create
          
           a
           
             malefactor
             ,
          
           but
           a
           
             man
             ,
          
           he
           hateth
           nothing
           that
           he
           hath
           
             created
             ,
          
           but
           in
           as
           much
           as
           it
           hath
           
             wilfully
          
           (
           as
           it
           were
           )
           
             uncreated
          
           his
           
             image
          
           in
           it
           .
           So
           that
           no
           man
           is
           
             sinful
             ,
          
           because
           
             ordain'd
          
           to
           
             condemnation
             ;
          
           but
           
             ordain'd
          
           to
           
             condemnation
             ,
          
           because
           he
           is
           
             sinful
             .
          
           Sin
           is
           
             foreseen
             ,
          
           and
           
             punishment
          
           is
           
             foreappointed
             :
          
           but
           because
           that
           
             sin
          
           is
           the
           
             cause
          
           of
           
             punishment
             ,
          
           and
           that
           the
           
             cause
          
           is
           not
           
             after
             ,
          
           but
           
             before
          
           the
           
             effect
          
           (
           in
           priority
           of
           
             nature
             ,
          
           though
           not
           of
           
             time
             )
          
           it
           follows
           that
           the
           
             effect
          
           is
           not
           
             foreappointed
             ,
          
           untill
           the
           
             cause
          
           is
           
             foreseen
             .
          
           So
           that
           God
           
             damns
          
           no
           man
           by
           an
           
             absolute
             decree
             ,
          
           (
           that
           is
           to
           say
           )
           
             without
             respect
          
           or
           
             intuition
          
           of
           
             sin
             ;
          
           but
           the
           
             praescience
          
           of
           the
           
             guilt
          
           is
           the
           
             motive
          
           and
           
             inducement
          
           to
           the
           
             determining
          
           of
           the
           
             Iudgement
             .
          
           And
           yet
           however
           my
           
             second
             Inference
          
           is
           depending
           upon
           my
           
             first
          
           by
           an
           
             essential
             tye
             ,
          
           which
           gives
           it
           the
           
             force
          
           and
           
             intrinsick
             form
             of
             demonstration
             ;
          
           yet
           (
           because
           some
           
             Readers
          
           will
           assent
           much
           sooner
           to
           a
           
             plain
             Reason
          
           lesse
           convincing
           ,
           than
           to
           a
           more
           
             convincing
             Reason
          
           lesse
           plain
           ;
           and
           that
           some
           are
           wrought
           upon
           ,
           by
           an
           argument
           exactly
           
             proportion'd
          
           to
           their
           
             capacities
          
           or
           
             tempers
             ,
          
           rightly
           
             levell'd
          
           and
           
             adopted
          
           more
           by
           
             luckiness
          
           than
           
             design
             ,
          
           whilest
           another
           argument
           is
           
             displeasing
             ,
          
           they
           know
           not
           why
           ,
           but
           that
           there
           is
           an
           
             odnesse
          
           in
           the
           
             look
          
           and
           
             meen
             ,
          
           which
           betokens
           something
           of
           
             subtilty
             ,
          
           
           and
           makes
           them
           suspect
           there
           is
           a
           
             serpent
             ,
          
           though
           they
           see
           not
           the
           
             Ambush
          
           in
           which
           it
           
             lurks
             )
          
           I
           will
           gratifie
           
             such
             a
             Reader
          
           by
           a
           proof
           of
           
             this
          
           too
           ;
           first
           from
           
             Scripture
             ,
          
           then
           from
           
             Reason
          
           (
           grounded
           upon
           Scripture
           ,
           )
           and
           last
           of
           all
           by
           an
           addition
           to
           my
           former
           suffrages
           of
           
             Antiquity
             :
          
           in
           which
           S.
           
             Austin
          
           more
           especially
           shall
           speak
           
             as
             plainly
             ,
          
           and
           as
           
             strongly
          
           in
           my
           behalf
           ,
           as
           any
           man
           that
           can
           be
           
             brib'd
          
           to
           be
           an
           
             Advocate
             ,
          
           or
           a
           
             witness
             .
          
        
         
           22.
           
           That
           my
           proof
           from
           
             Scripture
          
           may
           be
           the
           more
           effectual
           ,
           
           I
           shall
           first
           desire
           it
           may
           be
           considered
           ,
           that
           since
           God
           is
           affirmed
           to
           have
           a
           
             secret
          
           and
           a
           
             revealed
             will
             ,
          
           we
           must
           not
           preposterously
           interpret
           what
           we
           
             read
          
           of
           his
           
             revealed
             will
             ,
          
           by
           what
           we
           
             conjecture
          
           of
           his
           
             secret
          
           one
           :
           (
           for
           that
           were
           to
           go
           into
           the
           
             dark
          
           to
           judge
           of
           those
           
             Colours
          
           which
           are
           seen
           only
           by
           the
           
             light
             )
          
           but
           we
           must
           either
           not
           
             conjecture
          
           at
           that
           which
           cannot
           be
           
             known
             ,
          
           (
           as
           Gods
           
             secret
          
           will
           cannot
           be
           ,
           but
           by
           ceasing
           to
           be
           
             secret
             )
          
           or
           if
           we
           needs
           will
           be
           so
           
             busie
             ,
          
           we
           must
           
             guesse
          
           at
           his
           
             secret
          
           will
           by
           what
           we
           
             know
          
           of
           his
           
             revealed
          
           one
           ,
           that
           so
           at
           least
           we
           may
           
             modestly
          
           and
           
             safely
          
           erre
           .
           Upon
           which
           it
           follows
           ,
           that
           we
           ,
           who
           meekly
           confesse
           we
           have
           not
           been
           of
           Gods
           
             Counsel
             ,
          
           must
           onely
           judge
           of
           his
           
             eternal
             and
             impervestigable
             Decrees
          
           by
           what
           we
           find
           in
           his
           
             Word
          
           concerning
           his
           
             Promises
          
           and
           his
           
             Threats
             ;
          
           which
           are
           fitly
           called
           the
           
             Transcripts
             or
             Copies
             of
             his
             Decrees
             .
          
           Such
           therefore
           as
           are
           his
           
             Threats
             ,
          
           such
           must
           needs
           be
           his
           
             Decrees
             :
          
           (
           because
           the
           one
           cannot
           
             praevaricate
          
           or
           
             evacuate
          
           the
           other
           )
           but
           his
           
             Threats
          
           (
           as
           well
           as
           
             Promises
             )
          
           are
           all
           
             conditional
             ;
          
           therefore
           his
           
             Decrees
          
           must
           be
           so
           too
           .
           Thus
           
           in
           his
           
             Covenant
          
           with
           
             Adam
          
           (
           and
           indeed
           the
           
             word
             Covenant
          
           doth
           evince
           what
           I
           am
           speaking
           )
           he
           
             threatens
          
           Death
           ,
           or
           
             decrees
          
           it
           ,
           (
           not
           with
           that
           peremptory
           Reason
           ,
           which
           is
           the
           
             redoubling
          
           of
           the
           
             will
          
           onely
           ,
           I
           
             will
             therefore
             because
             I
             will
             ,
          
           but
           )
           on
           supposition
           of
           his
           
             eating
          
           the
           
             forbidden
          
           fruit
           .
           Which
           was
           not
           
             therefore
             forbidden
             ,
          
           that
           
             Adam
          
           might
           
             sin
          
           in
           the
           
             eating
             ;
             (
             man
          
           was
           not
           so
           
             ensnared
          
           by
           the
           
             guide
             of
             his
             youth
             )
          
           but
           
             Adam
             sinned
          
           in
           the
           
             eating
             ,
          
           because
           it
           had
           been
           
             forbidden
             .
          
           Such
           immediately
           after
           was
           Gods
           language
           to
           
             Cain
             ,
             [
             If
             thou
          
           do
           well
           ,
           thou
           shalt
           be
           accepted
           ,
           and
           
             if
             thou
          
           doest
           
           not
           well
           ,
           sin
           lyeth
           at
           the
           door
           .
           ]
           Again
           (
           saith
           
             God
          
           by
           the
           
             mouth
             of
             Moses
             )
          
           Behold
           ,
           I
           set
           before
           you
           this
           Day
           a
           
             Blessing
          
           and
           a
           
             Curse
             .
             A
             blessing
             ,
             if
             ye
             obey
             ;
          
           and
           a
           
             Curse
             ,
             if
             ye
             
             will
             not
             obey
             .
          
           That
           is
           the
           form
           of
           making
           
             Covenants
          
           betwixt
           
             God
          
           and
           
             man
          
           every where
           throughout
           the
           Scripture
           :
           and
           according
           to
           the
           
             fulfilling
          
           or
           
             not
             fulfilling
          
           of
           the
           
             Condition
             ,
          
           the
           
             Righteous
             Iudge
          
           of
           all
           the
           
             world
          
           proceeds
           to
           
             sentence
             .
          
           Which
           that
           we
           may
           not
           so
           much
           as
           
             doubt
          
           of
           ,
           He
           (
           by
           a
           merciful
           
             Anthropopathia
             )
          
           is
           pleased
           to
           speak
           
             like
             one
             of
             us
             .
          
           
             I
             will
             goe
             
             down
             now
             and
             see
             ,
             whether
             they
             have
             done
             altogether
             according
             to
             the
             c●y
             of
             it
             ;
             and
             if
             not
             ,
             I
             will
             know
             .
          
           There
           is
           an
           expression
           of
           God
           to
           
             Eli
             (
             1
             Sam.
          
           2.
           30.
           
           )
           which
           shews
           his
           will
           sometimes
           is
           either
           
             not
             absolute
             ,
          
           or
           
             not
             immutable
             .
          
           
             I
             said
             indeed
             that
             the
             House
             of
             thy
             Father
             should
             walk
             before
             me
             for
             ever
             .
             But
             now
             the
             Lord
             saith
             ,
             Be
             it
             far
             from
             me
             .
          
           Which
           words
           do
           not
           argue
           any
           
             ficklenesse
          
           in
           his
           
             Will
             ,
          
           but
           demonstrate
           his
           
             Promise
          
           to
           have
           been
           
             conditional
             :
          
           there
           was
           an
           
             [
             If
             ]
             implyed
             ,
          
           though
           not
           
             expressed
             ,
          
           and
           so
           it
           appears
           by
           the
           very
           next
           words
           .
           This
           is
           also
           the
           style
           that
           is
           used
           in
           the
           
             New
             Testament
             .
          
           
             If
             thou
             shalt
             confesse
             with
             thy
             mouth
             the
             Lord
             Jesus
             ,
             
             and
             shalt
             believe
             in
             thine
             heart
             ,
             &c.
             thou
             shalt
             be
             saved
             .
          
           From
           whence
           it
           follows
           ,
           that
           
             if
          
           thou
           shalt
           
             not
          
           confesse
           with
           thy
           mouth
           ,
           
             nor
          
           believe
           in
           thine
           heart
           ,
           &c.
           
             thou
             shalt
             be
             damn'd
             .
          
           
             If
             ye
             forgive
             not
             men
             their
             trespasses
             ,
             neither
             will
             your
             Father
             
             forgive
             your
             trespasses
             .
             If
             we
             suffer
             ,
             we
             shall
             also
             reign
             ;
             if
             we
             deny
             him
             ,
             he
             also
             will
             deny
             us
             .
          
           I
           will
           cast
           her
           into
           a
           bed
           ,
           and
           them
           that
           commit
           fornication
           with
           her
           into
           great
           tribulation
           ,
           
             except
             they
             repent
          
           (
           Rev.
           2.
           22.
           )
           
             If
             ye
             believe
             not
             that
             I
          
           
           
             am
             he
             ,
          
           ye
           shall
           die
           
             in
             your
             sins
             ,
          
           Joh.
           8.
           24.
           
           In
           a
           word
           ,
           the
           very
           end
           of
           Christs
           coming
           into
           the
           world
           ,
           was
           to
           
             save
             us
             from
             our
             sins
             ,
          
           (
           Mat.
           1.
           21.
           
           )
           
             to
             redeem
             us
             from
             all
             iniquity
             ,
          
           (
           Tit.
           2.
           14.
           )
           He
           came
           to
           deliver
           us
           indeed
           out
           of
           the
           hand
           of
           our
           enemies
           ,
           
             but
             to
             the
             end
             that
             we
             might
             serve
             him
             in
             holiness
             and
             righteousness
             
             all
             the
             daies
             of
             our
             lives
             .
             
               (
               Luke
            
             1.
             74
             ,
             75.
             )
          
           Now
           the
           
             end
          
           (
           we
           know
           )
           s
           the
           
             prime
             condition
             ,
          
           the
           
             greatest
             requisite
          
           of
           all
           ;
           which
           to
           neglect
           without
           repentance
           ,
           is
           the
           
             true
             cause
          
           of
           
             condemnation
             :
          
           for
           so
           runs
           the
           
             sentence
          
           of
           our
           Saviour
           (
           Mat.
           25.
           41.
           )
           
             Depart
             from
             me
             ye
             cursed
             into
             everlasting
             fire
             .
          
           Why
           ?
           for
           what
           
             Reason
             ?
          
           He
           gives
           the
           
             true
             reason
          
           in
           the
           next
           
           verse
           ,
           (
           not
           because
           ye
           were
           
             Reprobated
          
           by
           an
           
             absolute
             Decree
             ;
          
           not
           because
           ye
           were
           
             ordain'd
          
           to
           be
           
             vessels
             of
             wrath
          
           by
           a
           meer
           
             irrespective
          
           and
           
             inexorable
             will
             ;
          
           but
           )
           
             because
             I
             was
             hungry
             and
             ye
             gave
             me
             no
             meat
             ,
             because
             I
             was
             thirsty
             and
             ye
             
             gave
             me
             no
             drink
             .
          
           (
           Which
           yet
           they
           could
           not
           have
           given
           him
           ,
           if
           it
           had
           not
           been
           
             given
          
           them
           from
           above
           to
           
             give
             .
             )
          
           From
           which
           ,
           and
           a
           thousand
           such
           Texts
           besides
           ,
           I
           do
           thus
           state
           the
           matter
           betwixt
           me
           and
           my self
           .
           That
           no
           man
           is
           
             infinitely
             punisht
          
           by
           an
           
             unavoidable
             necessity
             ,
          
           but
           for
           
             not
             doing
             his
             Duty
             ;
          
           nor
           because
           he
           
             cannot
             ,
          
           but
           
             will
             not
             do
             it
             .
             Impossibility
          
           is
           not
           a
           
             sin
             ;
          
           and
           therefore
           no
           man
           is
           
             punisht
          
           for
           
             not
             doing
             that
          
           which
           it
           is
           
             impossible
          
           for
           him
           
             to
             do
             .
          
           It
           was
           the
           cruelty
           of
           
             Adon●bezck
          
           
           to
           cut
           off
           mens
           Thumbs
           ,
           and
           then
           to
           make
           it
           
             their
             task
          
           to
           
             gather
             up
             meat
             under
             the
             Table
             .
          
           A
           greater
           cruelty
           in
           
             Pharaoh
             ,
          
           to
           require
           
             a
             Tale
             of
             Brick
             ,
          
           where
           he
           gave
           
             no
             straw
             .
          
           Whereas
           the
           
             Master
          
           we
           
             serve
             ,
          
           will
           
             render
             to
             every
             man
             according
             
             to
             his
             works
             .
             With
             him
             there
             is
             no
             respect
             of
             persons
             .
             But
             whatsoever
             a
             man
             soweth
             ,
             that
             shall
             he
             reap
             .
          
           And
           therefore
           let
           us
           not
           
             sin
             ,
          
           under
           pretence
           that
           all
           we
           do
           is
           by
           an
           
             absolute
             Decree
             :
          
           (
           an
           
             opinion
          
           brought
           ,
           amongst
           
             other
             Merchandise
             ,
          
           out
           of
           
             Turkie
          
           into
           
             Christendome
             ,
          
           and
           would
           be
           rooted
           out
           in
           the
           next
           
             Reformation
             )
          
           for
           every
           such
           sinner
           is
           his
           own
           
             worst
             Satan
             ,
          
           
             he
             seeks
             out
             death
             in
             the
             errour
             of
             his
             way
             ,
             and
             puls
             upon
             himself
             destruction
             with
             the
             works
             of
             his
             hands
             .
          
           
        
         
           Other
           proofs
           out
           of
           Scripture
           ,
           (
           and
           perhaps
           ,
           to
           some
           ,
           more
           convincing
           )
           will
           be
           found
           interweaved
           in
           my
           following
           proofs
           .
        
         
           23.
           
           I
           must
           next
           confirm
           this
           truth
           by
           
             Reason
             :
          
           and
           because
           
           this
           
             Reason
          
           will
           be
           
             manifold
             ,
          
           I
           will
           make
           it
           my
           endeavour
           to
           be
           brief
           in
           
             each
             .
          
           Whereof
           the
           
             first
          
           shall
           be
           
             taken
          
           
             *
          
           
             from
          
           the
           
             nature
             of
             punishment
             ,
          
           which
           (
           as
           before
           I
           signified
           )
           does
           presuppose
           a
           
             sin
             ;
          
           sin
           does
           imply
           a
           
             breach
             of
             Law
             ;
          
           and
           this
           again
           does
           imply
           at
           once
           
             a
             rational
             and
             a
             voluntary
             agent
             .
          
           Which
           seems
           to
           me
           to
           be
           the
           Reason
           ,
           why
           God
           is
           not
           offended
           with
           the
           
             Cruelty
          
           of
           the
           
             Bear
             ,
          
           or
           with
           the
           
             Pride
          
           of
           the
           
             Peacock
             ,
          
           or
           with
           the
           
             Thievery
          
           of
           the
           
             Fox
             .
          
           This
           is
           the
           reason
           ,
           why
           the
           
             Earth
          
           does
           not
           
             sin
          
           by
           breeding
           
             Thorns
          
           and
           
             Thistles
          
           
             †
          
           against
           its
           
             primitive
             institution
             .
          
           For
           the
           
             ground
          
           cannot
           be
           
             punisht
             ,
          
           and
           was
           not
           
             cursed
          
           for
           its
           
             own
             ,
          
           but
           for
           
             Adam's
          
           sake
           .
           
             (
             Gen.
          
           3.
           17
           ,
           18.
           )
           And
           lastly
           ,
           this
           is
           the
           Reason
           ,
           why
           the
           
             Tower
          
           of
           
             Siloe
          
           was
           not
           
             damn'd
          
           for
           committing
           
             murder
             .
             Man
          
           is
           an
           
             Agent
          
           very
           
           capable
           of
           a
           
             Law
             ,
          
           and
           so
           of
           
             sin
             ,
          
           and
           so
           of
           
             punishment
             ;
          
           and
           is
           
             therefore
          
           punisht
           ,
           not
           because
           he
           
             could
             not
             ,
          
           but
           because
           he
           
             could
          
           help
           it
           ,
           by
           that
           
             goodness
             of
             God
          
           which
           would
           have
           
             led
          
           
           
             him
             to
             Repentance
             ,
          
           if
           he
           had
           not
           
             despised
             the
             riches
             of
             his
             goodnesse
             .
          
           Man
           is
           punisht
           because
           he
           
             would
          
           sin
           ,
           and
           not
           because
           he
           
             could
             not
             but
             sin
             .
          
        
         
           24.
           
           My
           
             second
             Reason
          
           is
           taken
           from
           the
           
             nature
          
           of
           a
           
             Covenant
             ,
          
           which
           ever
           implies
           a
           
             Condition
             :
          
           now
           when
           the
           
             first
             Covenant
          
           was
           broken
           ,
           God
           
             immediately
          
           made
           a
           
             second
             ;
          
           not
           with
           a
           
             part
             ,
          
           but
           with
           
             all
             mankinde
             .
          
           And
           this
           is
           observable
           in
           the
           
             Title
          
           of
           our
           
             Gospel
          
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           ]
           which
           though
           we
           render
           the
           
             [
             New
             Testament
             ]
          
           we
           might
           better
           render
           the
           
             [
             New
             Covenant
             ,
             ]
          
           which
           cannot
           be
           without
           
             Conditions
             .
             Heaven
          
           and
           
             Hell
          
           are
           set
           before
           us
           :
           the
           performance
           of
           
             Faith
          
           and
           
             Obedience
          
           is
           that
           important
           
             condition
             ,
          
           without
           which
           as
           the
           former
           will
           not
           be
           had
           ,
           so
           cannot
           the
           latter
           be
           avoided
           .
        
         
           25.
           
           My
           
             third
             Reason
          
           is
           taken
           from
           the
           
             unlimited
             Generality
          
           whereby
           
             Promises
             and
             Threats
             ,
             Rewards
             and
             Punishment
             ,
             Exhortations
             and
             Dehortations
             ,
          
           are
           exhibited
           to
           
             *
          
           
             all
             .
          
           The
           
             Gospel
          
           is
           commanded
           to
           be
           
             preached
          
           to
           
             all
             ;
          
           and
           it
           is
           published
           in
           
             writing
             ,
          
           that
           all
           may
           read
           and
           believe
           .
           
             Baptisme
             ,
             Repentance
             ,
          
           and
           
             Remission
          
           of
           sins
           are
           commanded
           to
           be
           
             offered
          
           to
           
             all
             in
             general
             ,
          
           even
           to
           them
           that
           
             refuse
          
           both
           the
           
             Word
             and
             the
             Preachers
             ;
          
           who
           
             when
          
           they
           are
           refused
           (
           and
           not
           before
           )
           are
           
             to
             shake
             the
             Dust
             off
             their
             feet
             for
             a
             Testimony
             against
          
           
           
             them
             .
          
           Now
           
             preachings
          
           would
           be
           
             vain
             ,
          
           and
           
             exhortations
          
           would
           be
           
             deceitful
             ,
          
           if
           
             life
          
           and
           
             death
          
           did
           not
           
             depend
          
           upon
           
             submitting
          
           or
           
             refusing
          
           to
           be
           amended
           by
           them
           .
        
         
           26.
           
           My
           
             fourth
             Reason
          
           is
           taken
           from
           the
           
             Degrees
             of
             Damnation
             .
          
           Some
           shall
           be
           beaten
           with
           
             many
             stripes
             ,
          
           and
           
           some
           with
           
             fewer
             ;
          
           some
           shall
           have
           a
           
             lesse
             ,
          
           and
           some
           a
           
             greater
             Condemnation
             .
          
           It
           shall
           be
           worse
           for
           
             Chorazin
          
           than
           for
           
             Tyre
             ,
          
           worse
           for
           
             Bethsaida
          
           than
           for
           
             Sidon
             ,
          
           worse
           for
           
             Capernaum
          
           than
           for
           
             Sodona
             ,
          
           worse
           for
           the
           
             Iewes
          
           than
           for
           thy
           
             Ninevites
             :
          
           which
           is
           not
           because
           one
           had
           a
           greater
           
             Necessity
          
           of
           sinning
           than
           the
           other
           ,
           but
           one
           was
           guilty
           of
           the
           greater
           
             Contempt
             ;
          
           not
           because
           God
           had
           
             absolutely
             decreed
             a
             greater
             punishment
          
           to
           the
           one
           ,
           but
           because
           the
           one
           had
           
             means
          
           of
           
             sinning
             lesse
          
           than
           the
           other
           .
           For
           our
           Saviour
           
           saies
           expresly
           ,
           that
           if
           the
           
             mighty
             works
          
           which
           were
           done
           in
           
             Chorazin
          
           and
           
             Bethsaida
          
           had
           been
           also
           done
           in
           
             Tyre
          
           and
           
             Sidon
             ,
          
           they
           would
           have
           
             repented
             in
             sackcloth
             and
             ashes
             .
          
           Which
           was
           as
           much
           as
           to
           tell
           them
           ,
           that
           it
           was
           not
           at
           all
           for
           want
           of
           
             means
             and
             mercy
          
           on
           Gods
           part
           ,
           but
           for
           want
           of
           
             will
          
           on
           
             theirs
             ,
          
           that
           they
           did
           not
           
             do
          
           what
           was
           
             commanded
          
           to
           be
           
             done
             .
          
           And
           therefore
           our
           Saviour
           
             did
             upbraid
             them
             ,
             because
             they
             repented
             not
             ,
          
           (
           Matth.
           11.
           20.
           
           )
           which
           he
           could
           not
           have
           done
           ,
           had
           it
           been
           
             impossible
          
           for
           them
           to
           have
           repented
           .
           Our
           blessed
           Saviour
           was
           
             too
             pittiful
             ,
          
           and
           of
           too
           
             sweet
          
           a
           
             disposition
             ,
          
           to
           
             jeer
          
           a
           
             poor
             Creature
          
           for
           being
           
             such
          
           as
           God
           
             made
          
           him
           ,
           or
           for
           being
           such
           as
           he
           
             could
             not
             but
             be
             ,
          
           whether
           by
           
             fatal
             ,
          
           or
           by
           
             natural
             infirmity
             .
          
           We
           esteem
           it
           an
           
             ill
             nature
          
           to
           upbraid
           a
           
             stammerer
          
           for
           
             not
             speaking
             plain
             ;
          
           nor
           is
           any
           man
           
             reproached
          
           for
           being
           
             naturally
             ,
          
           but
           
             wilfully
             blind
             ;
          
           nor
           for
           being
           
             born
             deaf
             ,
          
           but
           for
           being
           like
           
             the
             Adder
             that
             stoppeth
          
           
           
             her
             ears
             .
          
           He
           that
           
             bindes
          
           my
           
             feet
             ,
          
           and
           then
           
             invites
          
           me
           to
           
             come
          
           to
           him
           ,
           
             intends
          
           me
           nothing
           for
           
             entertainment
             ,
          
           but
           a
           
             salted
             Sarcasme
             ,
          
           or
           
             bitter
             Iest
             ;
          
           for
           if
           he
           were
           
             serious
             ,
          
           he
           would
           set
           my
           
             feet
          
           at
           
             liberty
             ,
          
           that
           I
           might
           come
           in
           
             good
             earnest
             ,
          
           and
           not
           say
           to
           me
           ,
           as
           we
           say
           to
           a
           child
           that
           is
           
             fallen
             down
             ,
             [
             Come
             hither
             to
             me
             ,
             and
             I
             will
             lift
             thee
             up
             .
             ]
          
           And
           yet
           this
           
           Mr.
           
             Calvin
          
           is
           fain
           to
           say
           ,
           (
           having
           been
           first
           of
           all
           engaged
           in
           that
           opinion
           )
           
             That
             so
             many
             nations
             of
             men
             ,
             together
             with
             their
             infants
             ,
             were
             involv'd
             ,
             without
             remedy
             ,
             in
             eternal
             punishment
             ,
             by
             the
             fall
             of
             
               Adam
               ,
            
             for
             no
             imaginable
             reason
             ,
             but
             that
             so
             it
             seemed
             good
             in
             the
             sight
             of
             God
             :
             and
             being
             pincht
             with
             that
             Text
             
               (
               Ezek.
            
             18.
             23.
             )
          
           
             Have
             I
             any
             pleasure
             at
             all
             that
             the
             wicked
             should
             die
             ,
             and
             not
             that
             he
             should
             return
             
             from
             his
             wayes
             and
             live
             ?
             
               he
               is
               fain
               to
               say
               ,
            
             That
             God
             wils
             not
             the
             Death
             of
             a
             sinner
             ,
             so
             far
             forth
             as
             he
             wils
             his
             Repentance
             ;
             which
             experience
             teacheth
             us
             he
             doth
             so
             will
             ,
             as
             not
             to
             touch
             his
             heart
             that
             he
             may
             repent
             .
          
           Which
           is
           all
           one
           as
           to
           say
           ,
           He
           
             wils
             it
             so
             ,
          
           as
           to
           
             command
             it
             ;
          
           but
           he
           does
           
             not
             will
             it
             so
             ,
          
           as
           to
           
             leave
             it
             possible
             :
          
           (
           that
           is
           )
           he
           wils
           it
           in
           
             shew
             ,
          
           but
           not
           in
           
             reality
             .
          
           Nor
           do
           I
           know
           any
           way
           possible
           for
           Mr.
           
             Calvin
          
           to
           
             escape
          
           those
           
             ugly
             sequels
             ,
          
           but
           by
           saying
           [
           that
           the
           
             sinner
          
           may
           
             repent
          
           by
           the
           
             strength
          
           and
           
             force
          
           of
           
             Nature
             ,
          
           without
           the
           
             touch
          
           of
           his
           heart
           by
           the
           
             grace
             of
             God
             :
             ]
          
           which
           is
           to
           
             shelter
          
           himself
           under
           the
           
             Heresie
          
           of
           
             Pelagius
             .
             Solomon
          
           gives
           us
           a
           more
           
             rational
             
             account
             ,
          
           why
           
             wisdome
          
           one
           day
           will
           
             laugh
          
           at
           mens
           
             calamities
             ,
          
           and
           
             mock
          
           when
           their
           
             fear
             cometh
             ;
          
           even
           because
           they
           
           
             hated
             knowledge
             ,
          
           and
           did
           
             not
             chuse
             the
             fear
             of
             the
             Lord
             .
          
        
         
           27.
           
           My
           
             fifth
             Reason
          
           is
           taken
           from
           the
           
             nature
          
           of
           
             Death
             ,
          
           as
           that
           does
           signifie
           
             Privation
             ,
          
           and
           as
           
             Privation
          
           supposes
           a
           former
           
             Habit.
             
          
           A
           stone
           is
           said
           to
           be
           
             not
             alive
             ,
          
           because
           it
           suffers
           the
           
             Negation
             of
             life
             ,
          
           but
           a
           stone
           cannot
           properly
           be
           said
           to
           be
           
             dead
             ,
          
           because
           it
           doth
           not
           suffer
           the
           
             Privation
          
           of
           
             life
             .
          
           So
           that
           when
           a
           man
           is
           said
           in
           Scripture
           to
           be
           spiritually
           
             dead
          
           in
           trespasses
           and
           sins
           ,
           he
           is
           imply'd
           by
           that
           expression
           to
           have
           been
           spiritually
           
             alive
             .
          
           And
           no
           man
           is
           damn'd
           for
           the
           
             Negation
             ,
          
           but
           the
           
             Privation
             of
             Grace
             ;
          
           because
           the
           
             Negation
             of
             Grace
          
           would
           
             be
             Gods
             work
             ,
          
           whereas
           the
           
             Privation
          
           of
           it
           is
           his
           
             own
             .
          
           It
           having
           formerly
           been
           shew'd
           ,
           That
           God
           doth
           not
           punish
           his
           
             own
             work
          
           in
           man
           ,
           but
           man
           is
           punisht
           for
           his
           
             own
             work
             ;
          
           not
           for
           
             Gods
             illiberality
             ,
          
           but
           for
           
             his
             own
          
           being
           a
           
             prodigal
             ;
          
           not
           because
           
             no
             Talent
          
           was
           
             given
          
           him
           ,
           but
           because
           he
           
             *
          
           
             squandred
             it
             away
             .
          
           Sin
           is
           properly
           the
           
             death
          
           of
           
             Grace
             ;
             Death
          
           is
           a
           
             privation
             ;
          
           a
           
             privation
          
           is
           of
           a
           
             habit
             .
          
           So
           that
           every
           sinner
           
             had
             grace
             ,
          
           for
           this
           very
           Reason
           that
           he
           
             hath
             lost
          
           it
           ;
           he
           
             was
             alive
             ,
          
           for
           this
           very
           Reason
           that
           he
           is
           
             dead
             .
          
           He
           came
           
             alive
          
           out
           of
           
             Gods
             hands
             ,
          
           but
           he
           fals
           desperately
           by
           his
           
             own
             .
          
           A
           man
           may
           be
           
             dead
             born
             ,
          
           but
           he
           cannot
           possibly
           be
           
             dead
             be
             gotten
             ;
             deprived
             of
             life
          
           he
           cannot
           be
           in
           the
           very
           Act
           of
           his
           
             conception
             .
          
           A
           man
           can
           no
           more
           be
           
             created
             a
             sinner
             ,
          
           than
           he
           can
           be
           
             generated
          
           a
           
             dead
             man
             :
          
           which
           insers
           the
           
             Condition
          
           of
           Gods
           
             Decree
             .
          
        
         
           28.
           
           My
           
             sixth
             Reason
          
           is
           taken
           from
           Christs
           having
           
             bought
          
           those
           very
           men
           (
           2
           Pet.
           2.
           1.
           
           )
           
             whose
             damnation
             did
             not
             slumber
          
           (
           v.
           3.
           )
           I
           have
           proved
           already
           ,
           
             Christ
             died
             for
             all
             that
             were
             dead
             in
             Adam
             ,
          
           from
           (
           2
           Cor.
           5.
           14.
           
           )
           and
           from
           several
           other
           Texts
           .
           Which
           he
           could
           not
           be
           truly
           affirm'd
           to
           doe
           ,
           if
           any
           one
           had
           been
           past
           by
           ,
           by
           an
           
             absolute
             Praeterition
             .
          
           For
           that
           any
           man
           doth
           perish
           for
           whom
           Christ
           dyed
           ,
           is
           from
           his
           
             own
             sin
             ,
          
           and
           
             not
          
           from
           
             Adams
             ,
          
           if
           to
           free
           us
           
             from
             Adams
          
           it
           was
           that
           
             Christ
             dyed
             .
          
           Which
           as
           it
           hath
           been
           already
           proved
           ,
           so
           it
           may
           be
           confirmed
           from
           other
           
             Scriptures
             :
          
           as
           from
           1
           John
           2.
           2.
           where
           he
           is
           called
           
             the
             propitiation
             not
             for
          
           
           
             our
             sins
             only
             ,
             but
             also
             for
             the
             sins
             of
             the
             whole
             world
             .
          
           The
           Apostle
           
             foresees
          
           and
           
             confutes
          
           the
           Heresie
           of
           Christs
           dying
           
             onely
             for
             the
             Elect
             ,
          
           with
           a
           
             not
             onely
             ,
             but
             also
             .
             He
             dyed
             for
             Infidels
          
           &
           
           
             impenitents
             ,
          
           as
           the
           whole
           stream
           of
           the
           
             Fathers
          
           conclude
           from
           those
           words
           ,
           
             Destroy
             not
             him
             with
             thy
             meat
             for
             whom
             Christ
          
           
           
             dyed
             .
             And
             shall
             thy
             weak
             brother
             perish
             for
             whom
             Christ
             dyed
             ?
          
           That
           this
           was
           the
           Judgement
           of
           the
           
             primitive
             Church
             ,
          
           I
           can
           prove
           by
           an
           
             Induction
             ;
          
           and
           though
           I
           now
           
             spare
          
           my
           
             Reader
             ,
          
           yet
           I
           shall
           
             trouble
          
           him
           hereafter
           ,
           if
           I
           am
           
             challeng'd
          
           to
           it
           .
           I
           shall
           at
           present
           refer
           him
           to
           the
           31.
           
           
             Article
             of
             our
             Church
             of
             England
             .
          
           
             [
             The
             
               oblation
               of
               Christ
            
             once
             made
             is
             a
             
               perfect
               Redemption
               ,
               propitiation
               ,
            
             and
             
               satisfaction
            
             for
             
               all
               the
               sins
            
             of
             the
             
               whole
               world
               ,
            
             as
             well
             
               Original
            
             as
             
               Actual
               .
               ]
            
          
           I
           had
           almost
           forgot
           a
           
             special
          
           Testimony
           of
           
             S.
             Iohn
             ,
          
           who
           cals
           the
           
             Messias
             [
             the
             true
             light
             which
             lighteth
             every
             man
             that
             cometh
             into
             the
             world
             .
             ]
          
           So
           that
           if
           any
           man
           is
           in
           the
           
             dark
             ,
          
           it
           is
           not
           for
           
             want
             of
          
           
           
             Light
             ,
          
           but
           because
           he
           
             will
             not
             see
             ,
          
           (
           as
           S.
           
             Chrysostome
          
           infers
           ;
           )
           which
           is
           the
           very
           interpretation
           that
           S.
           
             Iohn
          
           himself
           gives
           it
           (
           chap.
           3.
           ver.
           19.
           )
           
             This
             
               (
               sayes
               he
               )
            
             is
             the
             condemnation
             ,
             that
             light
             is
             come
             into
             the
             world
             ,
             and
             men
             loved
             darknesse
             rather
             
             than
             light
             ,
             because
             their
             deeds
             were
             evil
             .
          
           Sure
           that
           which
           is
           the
           
             Reason
          
           of
           their
           
             Condemnation
             ,
          
           was
           the
           
             Condition
          
           upon
           
             which
          
           they
           were
           
             determin'd
          
           to
           be
           
             damn'd
             :
          
           than
           which
           I
           know
           not
           what
           can
           be
           said
           either
           
             more
             plainly
             ,
          
           or
           
             more
             convincingly
          
           of
           
             any
             subject
          
           whatsoever
           .
        
         
           29.
           
           My
           
             seventh
             Reason
          
           is
           taken
           from
           the
           
             conditional
             Decrees
             of
             temporal
             Death
             ,
             and
             other
             temporal
             punishments
             ;
          
           which
           are
           so
           
             evidently
             conditional
             ,
          
           as
           I
           cannot
           believe
           any
           Creature
           will
           deny
           it
           .
           For
           the
           Denuntiations
           of
           
             destruction
          
           to
           
             Nineveh
             ,
          
           and
           of
           
             certain
             death
          
           to
           
             Hezekiah
             ,
          
           do
           put
           this
           quite
           out
           of
           all
           
             scruple
             :
          
           for
           the
           first
           was
           
             not
             destroyed
             ,
          
           and
           the
           
           second
           did
           
             not
             die
             ,
          
           at
           that
           
             determinate
             time
          
           when
           God
           had
           threatned
           they
           
             should
             .
          
           Of
           which
           no
           reason
           can
           be
           given
           ,
           but
           that
           Gods
           
             Purposes
             ,
          
           and
           
             Decrees
             .
          
           &
           
             Threats
          
           were
           
             conditional
             :
          
           on
           supposition
           of
           their
           
             Impenitence
          
           he
           
             threatned
          
           to
           
             destroy
             ,
          
           and
           therefore
           on
           
             sight
          
           of
           their
           
             Repentance
          
           he
           promis'd
           to
           preserve
           .
           And
           from
           hence
           it
           is
           natural
           to
           argue
           thus
           .
           Is
           God
           
             so
             merciful
          
           to
           
             bodies
             ?
          
           and
           is
           he
           
             lesse
             merciful
          
           to
           
             souls
             ?
          
           Does
           he
           decree
           
             temporal
             Iudgements
             conditionally
             ,
          
           because
           he
           is
           
             pitiful
             ?
          
           and
           will
           he
           decree
           
             eternal
             ones
             absolutely
             ,
          
           meerly
           
             because
             he
             will
             ?
          
           Is
           he
           so
           
             unwilling
          
           to
           inflict
           the
           
             first
             death
             ,
          
           and
           will
           he
           shew
           his
           
             power
             ,
          
           his
           
             absolute
             power
             in
             the
             second
             ?
          
           Did
           he
           
             spare
          
           the
           
             Ninevites
          
           in
           
             this
             life
             ,
          
           because
           
           they
           were
           
             penitent
             ?
          
           and
           will
           he
           
             damn
          
           them
           in
           the
           
             next
             ,
          
           because
           they
           were
           
             Heathens
             ,
          
           by
           his
           
             peremptory
             Decree
             ?
          
           Is
           he
           milde
           in
           
             small
             things
             ,
          
           &
           
             severe
          
           in
           the
           
             greatest
             ?
             Is
          
           there
           no
           other
           way
           to
           understand
           those
           Texts
           in
           the
           9.
           
             to
             the
             Romans
             ,
          
           than
           by
           making
           those
           Texts
           which
           sound
           
             severely
             ,
          
           to
           clash
           against
           those
           that
           sound
           
             compassionately
             ?
          
           Is
           it
           not
           a
           more
           
             sober
          
           &
           a
           more
           
             reasonable
             Course
             ,
          
           to
           interpret
           
             hard
          
           and
           
             doubtfull
          
           Texts
           by
           a
           far
           greater
           number
           more
           
             clear
             and
             easie
             ,
          
           than
           perversly
           to
           interpret
           a
           
             clear
          
           Text
           by
           a
           
             doubtfull
          
           one
           ,
           or
           an
           
             easie
          
           Text
           by
           one
           that
           's
           
             difficult
             ?
          
           which
           is
           to
           
             shew
          
           the
           light
           by
           the
           
             darknesse
             .
          
           Or
           if
           some
           Texts
           have
           
             two
             senses
             ,
          
           if
           some
           Texts
           are
           liable
           to
           
             many
             more
             ,
          
           must
           we
           
             needs
          
           take
           them
           in
           the
           
             worst
             ?
          
           and
           that
           in
           
             meer
             contradiction
          
           to
           the
           
             universall
             Church
             ?
          
           If
           I
           had
           no
           other
           argument
           against
           an
           
             absolute
             Reprobation
             ,
          
           this
           one
           were
           sufficient
           to
           prevail
           with
           me
           ,
           That
           
             that
             Father
             of
             mercies
             ,
          
           and
           
             God
             of
             all
             consolation
             ,
          
           who
           
             spareth
          
           when
           we
           
             deserve
             punishment
             ,
          
           did
           not
           
             determine
          
           us
           to
           
             punishment
             without
          
           any
           
             respect
          
           to
           our
           
             indeservings
             .
          
           He
           that
           had
           mercy
           upon
           wicked
           
             Ahab
          
           meerly
           because
           of
           his
           
             Attrition
             ,
          
           did
           not
           
           
             absolutely
             damn
          
           him
           before
           he
           had
           done
           either
           
             good
          
           or
           
             evill
             ,
          
           before
           the
           
             foundations
             of
             the
             world
             were
             laid
             .
             He
             doth
             not
             afflict
             willingly
             ,
             nor
             grieve
             the
             children
             of
             men
             ,
          
           (
           Lam.
           3.
           33.
           
           )
           much
           lesse
           doth
           he
           
             damn
          
           them
           for
           his
           
             meer
             will
             and
             pleasure
             .
          
           When
           God
           doth
           execute
           a
           
             temporall
             punishment
          
           upon
           such
           as
           
             already
             have
             deserv'd
             it
             ,
          
           he
           comes
           to
           it
           with
           
             reluctation
             ,
          
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           and
           therefore
           calls
           it
           his
           
             *
          
           
             strange
             work
             ;
          
           a
           work
           he
           loves
           not
           to
           be
           
             acquainted
             with
             :
          
           a
           work
           which
           he
           doth
           sometimes
           execute
           ,
           because
           he
           is
           
             Iust
             ;
          
           but
           still
           
             *
          
           
             unwillingly
             ,
          
           because
           he
           is
           
             compassionate
             .
          
           And
           he
           therefore
           
             so
          
           expresses
           it
           ,
           as
           we
           are
           wont
           to
           do
           a
           thing
           we
           are
           not
           
             us'd
          
           to
           ,
           and
           know
           not
           
             how
             to
             set
             about
             :
             [
             How
             shall
             I
             give
             thee
             up
             ,
             Ephraim
             ?
             how
             shall
             I
             deliver
             thee
             ,
          
           
           
             Israel
             ?
             how
             shall
             I
             make
             thee
             as
             Admah
             ?
             how
             shall
             I
             set
             thee
             as
             Zeboim
             ?
             Mine
             heart
             is
             turn'd
             within
             me
             ,
             my
             repentings
             are
             kindled
             together
             .
             I
             will
             not
             execute
             the
             fiercenesse
             of
             mine
          
           
           
             anger
             ,
             for
             I
             am
             God
             ,
             and
             not
             man
             .
             ]
          
           Now
           that
           God
           doth
           professe
           to
           
             afflict
             unwillingly
             ,
          
           and
           many
           times
           
             to
             repent
             him
             of
             the
             evill
             which
             he
             thought
             to
             do
             unto
             his
             people
             ,
          
           is
           a
           
             demonstrative
          
           argument
           of
           his
           
             Conditionall
             decrees
          
           in
           things
           
             Temporall
             ,
          
           &
           by
           a
           greater
           force
           of
           Reason
           in
           things
           
             Eternall
             .
          
        
         
         
           30.
           
           My
           
             eighth
             Reason
          
           is
           taken
           from
           the
           
             little
             flock
          
           which
           belongs
           to
           God
           ,
           and
           the
           
             numerous
             herd
          
           which
           belongs
           to
           
             Belial
             ;
          
           which
           would
           not
           have
           been
           ,
           if
           they
           had
           both
           been
           measur'd
           out
           by
           
             a
             most
             absolute
             Decree
             .
          
           For
           when
           it
           pleas'd
           the
           
             Divine
             goodnesse
          
           to
           suffer
           death
           upon
           the
           Crosse
           for
           all
           the
           sins
           of
           the
           world
           ,
           (
           the
           
             every
             drop
          
           of
           whose
           blood
           had
           been
           
             sufficiently
             precious
          
           to
           have
           
             purchased
             the
             Redemption
          
           of
           
             ten
             thousand
             Adams
             ,
          
           and
           
             ten
             thousand
             worlds
          
           of
           his
           
             posterity
             )
          
           he
           would
           not
           yield
           the
           
             major
             part
          
           unto
           his
           
             Rival
             Rebel
             ,
          
           the
           
             black
             prince
             of
             darknesse
             ,
          
           reserving
           to
           himself
           the
           far
           
             lesser
             portion
             ;
          
           and
           all
           this
           
             irrespectively
             ,
          
           meerly
           because
           
             he
             would
             .
          
           He
           would
           not
           
             absolutely
             determine
          
           such
           a
           general
           
             harvest
          
           of
           
             wheat
          
           and
           
             tares
             ,
          
           as
           freely
           to
           yield
           the
           Devil
           the
           
             greater
             crop
             .
          
           He
           would
           not
           suffer
           his
           
             Iustice
          
           so
           to
           
             triumph
          
           over
           his
           
             Mercy
             ,
          
           who
           loves
           that
           
             his
             Mercy
             should
             rejoyce
             against
             Iudgement
             .
          
           It
           was
           not
           for
           want
           of
           a
           new
           
           
             Instance
          
           to
           shew
           his
           
             Power
             ,
          
           or
           his
           
             Iustice
             ;
          
           for
           they
           were
           
             both
          
           most
           eminent
           in
           the
           great
           
             Mystery
             of
             Redemption
             .
          
           Much
           
             greater
             instances
             and
             arguments
          
           than
           an
           
             absolute
             Decree
             ;
          
           as
           I
           could
           
             evidently
          
           shew
           ,
           if
           I
           were
           but
           sure
           of
           my
           
             Readers
             patience
             .
          
        
         
           My
           
             ninth
             Reason
          
           is
           taken
           from
           the
           Reprobation
           of
           
             Angels
             ,
          
           which
           was
           not
           irrespective
           ,
           but
           in
           regard
           to
           their
           Apostasie
           ,
           as
           is
           and
           must
           be
           confessed
           by
           all
           who
           place
           the
           object
           of
           Reprobation
           in
           
             massa
             corrupta
             .
          
           For
           the
           overthrowing
           of
           which
           tenent
           (
           in
           all
           the
           
             Sublapsarians
             )
          
           Dr.
           
             Twisse
          
           himself
           does
           thus
           argue
           :
           
             Si
             Deus
             non
             potuit
             Angelos
             reprobare
             ,
             nisi
             ut
             contumaces
             ,
             ergo
             nec
             homines
             ,
             nisi
             ut
             in
             contumacia
             perseverantes
             .
             
               De
               Praedest
               .
               Digres
               .
            
             4.
             Sect.
             4.
             c.
             2.
             
          
        
         
           31.
           
           My
           
             tenth
             Reason
          
           is
           taken
           from
           the
           
             absurdities
          
           which
           
             have
             ,
          
           and
           
             still
             must
          
           follow
           ,
           if
           Gods
           
             eternal
             decree
             of
          
           mans
           
             misery
          
           is
           not
           
             conditional
             ,
          
           but
           
             absolute
             .
          
           And
           those
           
             absurdities
          
           are
           discernable
           by
           this
           following
           
             Dilemma
             .
          
        
         
           Let
           
             Dives
          
           be
           suppos'd
           to
           be
           the
           man
           that
           is
           damn'd
           .
           It
           is
           either
           because
           he
           
             sins
             ,
          
           or
           
             meerly
          
           because
           
             God
             will
             have
             it
             so
             .
          
           If
           for
           the
           
             first
             Reason
             ,
             [
             because
             he
             sins
             ]
          
           then
           
             sin
          
           is
           the
           
             cause
          
           of
           his
           
             damnation
             ,
          
           and
           consequently
           
             before
             it
             .
          
           From
           whence
           it
           follows
           ,
           that
           
             Dives
          
           is
           not
           
             damn'd
          
           meerly
           because
           God
           will
           
             have
             
             it
             so
             ;
          
           but
           that
           God
           will
           
             have
             it
             so
             ,
          
           because
           he
           
             sins
             .
          
           (
           Which
           plainly
           shews
           the
           
             conditional
             Decree
             .
             )
          
           But
           if
           it
           be
           said
           that
           it
           is
           for
           the
           
             [
             second
             Reason
             ,
             meerly
             because
             God
             will
             have
             it
             so
             ,
             ]
          
           then
           that
           
             absolute
             Decree
          
           to
           have
           it
           so
           doth
           either
           
             necessitate
          
           him
           to
           
             sin
             damnably
             ,
          
           or
           it
           
             does
             not
             .
          
           First
           ,
           if
           it
           
             does
             ,
          
           then
           how
           can
           
             Dives
          
           be
           guilty
           of
           that
           thing
           ,
           of
           which
           Gods
           
             absolute
             Decree
          
           is
           the
           
             peremptory
             Cause
             ?
          
           Or
           how
           can
           that
           be
           
             guilt
             ,
          
           which
           is
           
             necessity
             ?
             (
             Dives
          
           could
           as
           little
           have
           cherisht
           
             Lazarus
             ,
          
           as
           the
           
             Tower
             of
             Siloe
          
           could
           have
           spared
           the
           
             Galileans
             ,
          
           if
           his
           
             will
          
           had
           been
           no
           more
           
             free
             ,
          
           than
           that
           
             Tower
          
           had
           a
           
             will
             .
             )
          
           And
           secondly
           ,
           
             if
             it
             does
             not
          
           necessitate
           him
           to
           sin
           damnably
           ,
           then
           
             Dives
             ,
          
           who
           is
           
             damn'd
             ,
          
           might
           possibly
           have
           
             not
             been
             damn'd
             .
          
           From
           whence
           it
           follows
           ,
           that
           
             Dives
          
           is
           not
           damn'd
           
             absolutely
             ,
          
           but
           in
           
             regard
          
           to
           his
           
             sins
             .
          
           (
           Which
           had
           they
           not
           been
           
             his
             choice
             ,
          
           they
           had
           not
           been
           
             his
             ,
          
           but
           
             his
             that
             did
             chuse
             them
             .
          
           And
           it
           is
           a
           
             contradiction
          
           to
           say
           ,
           a
           man
           
             chuses
          
           any
           thing
           
             without
             a
             free
             will
             ,
          
           or
           by
           an
           
             absolute
             necessity
             ,
          
           which
           is
           ,
           
             whether
             he
             will
             or
             no
             .
             )
          
           Besides
           ,
           if
           God
           did
           
             absolutely
             decree
          
           the
           
             end
             ,
          
           which
           is
           
             damnation
             ,
          
           and
           consequently
           the
           
             means
             ,
          
           which
           is
           
             final
             impenitence
             ;
          
           these
           Absurdities
           would
           follow
           .
           
             First
             ,
          
           it
           would
           be
           a
           
             Reprobates
             duty
          
           to
           be
           
             damn'd
             .
          
           And
           to
           
             endeavour
          
           his
           
             salvation
          
           would
           be
           a
           
             sin
             :
          
           because
           it
           were
           striving
           
             against
             the
             stream
          
           of
           Gods
           
             absolute
             Will
             .
          
           If
           all
           men
           are
           to
           
             chuse
             ,
          
           and
           withall
           
             to
             execute
          
           the
           
             will
             of
             God
             ,
          
           and
           that
           it
           is
           Gods
           
             will
          
           the
           
             greatest
             part
          
           shall
           be
           
             damn'd
             ;
          
           it
           will
           then
           be
           a
           duty
           in
           the
           
             greatest
             part
          
           of
           men
           ,
           to
           
             go
             industriously
             to
             Hell
             :
          
           and
           to
           
             do
             good
          
           will
           be
           a
           
             vice
             ,
          
           because
           it
           tends
           
             Heaven-wards
             ,
          
           and
           so
           to
           the
           crossing
           of
           an
           
             absolute
             irreversible
             decree
             .
          
           Which
           since
           I
           have
           considered
           ,
           I
           have
           lesse
           wondered
           than
           I
           was
           wont
           ,
           at
           the
           conclusion
           of
           
             Carpocrates
             ,
          
           that
           
             the
             very
             worst
             of
             Actions
             are
             out
             of
             duty
             to
             be
             performed
             :
             and
             that
             the
             soul
             shall
             be
             punisht
             with
             its
             imprisonment
             in
             the
             body
             ,
             until
             she
             hath
             filled
             up
             the
             number
             of
             her
             iniquities
             ;
          
           according
           to
           that
           Text
           ,
           
             Mat.
          
           5.
           29.
           
           Which
           we
           call
           
             Iniquities
             ,
          
           but
           they
           
             Duties
             .
          
           And
           so
           indeed
           they
           would
           be
           ,
           if
           every
           thing
           in
           the
           world
           (
           the
           
             means
          
           as
           well
           as
           the
           
             end
             )
          
           were
           
             absolutely
             ordain'd
             ,
          
           and
           by
           consequence
           
             effected
          
           by
           God
           (
           blessed
           for
           ever
           )
           who
           can
           
             ordain
          
           nothing
           but
           
             good
             .
          
           And
           such
           
             sin
          
           and
           
             Hell
          
           must
           be
           
             [
             exceeding
             good
             ]
          
           if
           they
           could
           possibly
           be
           
             ordained
          
           
           by
           
             as
             absolute
             a
             decree
             ,
          
           as
           the
           Heavens
           and
           the
           earth
           ,
           the
           water
           and
           the
           air
           ,
           of
           which
           God
           said
           ,
           
             they
             are
             very
             good
             .
             Secondly
             ,
          
           Gods
           
             revealed
             will
          
           being
           that
           
             all
             should
          
           repent
           ,
           and
           his
           
             secret
             will
          
           being
           that
           very
           
             few
             shall
             ,
          
           it
           follows
           thence
           ,
           
             That
             it
             is
             his
             will
             that
             his
             will
             should
             not
             be
             done
             ;
          
           and
           that
           God
           hath
           
             one
             will
          
           which
           is
           the
           same
           with
           the
           
             Devils
             ;
          
           and
           that
           when
           a
           
             Reprobate
          
           saies
           in
           the
           
             Pater
             noster
          
           [
           thy
           will
           be
           done
           ]
           he
           vehemently
           
             prayes
          
           for
           his
           
             own
             damnation
             .
          
           Which
           things
           ,
           as
           they
           were
           falsly
           objected
           in
           
             France
          
           against
           S.
           
             Austin
             ,
          
           so
           
             Prospers
          
           way
           to
           excuse
           him
           ,
           was
           to
           make
           
             protestations
          
           against
           any
           such
           
             Tenent
          
           as
           
             conditional
             Reprobation
             .
          
           He
           sayes
           the
           very
           things
           in
           his
           
             Masters
             vindication
             ,
          
           which
           
           I
           have
           said
           in
           my
           
             own
             ;
          
           and
           cals
           the
           
             sequels
          
           of
           that
           
             Opinion
             ,
          
           which
           he
           disowns
           ,
           
             most
             sottish
             blasphem●es
             ,
          
           and
           not
           only
           
             prodigious
             ,
          
           but
           
             Devilish
             lies
             .
          
           But
           he
           denies
           not
           that
           such
           ill
           
             consequences
          
           will
           
             follow
          
           upon
           the
           bold
           assertion
           of
           
             irrespective
             Reprobation
             ,
          
           which
           he
           does
           therefore
           very
           
             distinctly
          
           and
           very
           
             earnestly
             disclaim
             .
          
           And
           he
           doth
           so
           much
           speak
           the
           very
           
             minde
          
           of
           S.
           
             Austin
             ,
          
           that
           he
           seems
           sometimes
           to
           speak
           out
           of
           his
           
             mouth
          
           too
           :
           it
           being
           hard
           to
           say
           ,
           whether
           the
           
             Answers
             to
             the
             Objections
             of
             Vincentius
          
           doe
           truly
           belong
           to
           the
           
             Master
          
           or
           to
           the
           
             Scholar
             ,
          
           they
           being
           inserted
           in
           
             both
             their
             Works
             ;
          
           and
           that
           which
           is
           called
           
             Prospers
          
           by
           
             Vossius
             ,
          
           is
           ascribed
           to
           S.
           
             Austin
          
           by
           
             Ludovicus
             Lucius
             .
          
           If
           I
           have
           made
           any
           unfriendly
           or
           
             injurious
             inference
             ,
          
           I
           will
           
             instantly
             retract
          
           it
           upon
           the
           least
           
             conviction
          
           that
           it
           is
           so
           .
           But
           truly
           the
           Reasons
           which
           I
           have
           given
           ,
           have
           serv'd
           to
           confirm
           me
           in
           my
           adhaerence
           to
           my
           
             second
             inference
             :
          
           which
           I
           yet
           farther
           prove
           by
           the
           
             remaining
             votes
             of
             Antiquity
             .
          
           For
           though
           my
           
             former
             Citations
          
           are
           all
           to
           this
           purpose
           ,
           yet
           I
           will
           not
           
             repeat
          
           them
           ,
           but
           adde
           some
           others
           (
           perhaps
           more
           
             fully
          
           and
           
             indisputably
             )
          
           to
           the
           number
           .
        
         
           32.
           
           
             *
          
           And
           first
           I
           will
           set
           down
           the
           Confession
           of
           Mr.
           
             Calvin
             ,
          
           
             That
             
               †
            
             the
             Schoolmen
             and
             Ancients
             are
             wont
             to
             say
             ,
             [
             Gods
             Reprobation
             of
             the
             wicked
             is
             in
             praescience
             of
             their
             wickednesse
             ;
             ]
          
           but
           he
           professes
           to
           believe
           (
           with
           
             one
          
           more
           
             modern
             )
          
           
             that
             God
             foresaw
             all
             future
             things
             by
             no
             other
             means
             ,
             than
             because
             he
             decreed
             they
             should
             be
             made
             ,
             or
             done
             .
             
             Nor
             ought
             it
             
               (
               saith
               he
               )
            
             to
             seem
             absurd
             ,
             that
             God
             did
             not
             onely
             foresee
             ,
             but
             by
             his
             will
             appoint
             the
             fall
             of
             Adam
             ,
             and
             
             in
             him
             of
             his
             posterity
             .
          
           The
           
             Ancients
             ,
          
           he
           confessed
           ,
           were
           quite
           of
           
             another
             mind
             :
          
           but
           because
           he
           addes
           
             [
             dubitanter
             ]
          
           and
           would
           have
           it
           thought
           that
           S.
           
             Austin
          
           was
           for
           his
           turn
           ,
           I
           will
           set
           down
           some
           of
           
             their
          
           words
           ,
           and
           begin
           with
           
             Austins
             .
          
        
         
           33.
           
           No
           man
           is
           chosen
           unless
           as
           differing
           from
           him
           that
           is
           rejected
           .
           Nor
           know
           I
           how
           it
           is
           said
           [
           that
           God
           hath
           chosen
           us
           
           before
           the
           foundation
           of
           the
           world
           ]
           unlesse
           it
           be
           meant
           of
           his
           prescience
           of
           faith
           and
           good
           works
           —
           
             Iacob
          
           was
           not
           chosen
           that
           he
           might
           be
           made
           good
           ,
           but
           having
           been
           seen
           to
           be
           made
           good
           ,
           was
           capable
           of
           being
           chosen
           .
        
         
           If
           S.
           
             Austin
          
           was
           so
           distinctly
           for
           
             Conditional
             Election
          
           (
           and
           in
           those
           very
           works
           too
           ,
           which
           he
           afterwards
           writ
           as
           very
           sufficient
           to
           confute
           
             Pelagius
             )
          
           he
           was
           infinitely
           
             rather
          
           for
           
             Conditional
             Reprobation
             ;
          
           as
           any
           man
           knows
           that
           knows
           any
           thing
           of
           him
           ,
           and
           may
           be
           seen
           in
           the
           same
           book
           to
           
             Simplician
             .
          
        
         
           
             Esau
          
           would
           not
           ,
           and
           did
           not
           run
           ;
           for
           if
           he
           had
           ,
           he
           had
           attained
           
           by
           the
           help
           of
           God
           ;
           unlesse
           he
           would
           be
           made
           a
           Reprobate
           by
           a
           contempt
           of
           his
           vocation
           .
        
         
           It
           seems
           unjust
           ,
           that
           without
           the
           merits
           of
           good
           or
           evil
           works
           ,
           
           God
           should
           love
           one
           ,
           and
           hate
           another
           .
        
         
           Wicked
           men
           had
           no
           necessity
           of
           perishing
           from
           their
           not
           
           being
           elected
           ;
           but
           they
           were
           not
           therefore
           elected
           ,
           because
           they
           were
           fore-seen
           to
           be
           wicked
           through
           their
           own
           wilful
           prevarication
           .
        
         
         
           God
           foresaw
           that
           they
           would
           fall
           by
           their
           own
           proper
           will
           ,
           
           and
           for
           that
           very
           reason
           did
           not
           separate
           them
           by
           election
           from
           the
           sons
           of
           perdition
           .
        
         
           God
           is
           the
           Creator
           of
           all
           men
           ,
           but
           no
           man
           was
           created
           to
           
           the
           end
           that
           he
           may
           perish
           .
        
         
           34.
           
           I
           have
           given
           the
           more
           
             Testimonies
          
           out
           of
           
             Prosper
             ,
          
           because
           he
           is
           known
           to
           have
           been
           the
           
             Scholar
          
           and
           
             vindicator
          
           of
           S.
           
             Austin
             .
          
           And
           to
           produce
           
             their
             suffrages
          
           is
           to
           imply
           all
           the
           rest
           ;
           they
           having
           been
           the
           
             onely
             Ancients
          
           whom
           their
           contentions
           against
           
             Pelagianisme
          
           made
           to
           speak
           sometimes
           to
           the
           great
           disadvantage
           of
           their
           own
           opinion
           ,
           as
           they
           do
           not
           stick
           to
           confesse
           themselves
           :
           and
           we
           ought
           in
           all
           reason
           to
           take
           
             that
          
           for
           their
           
             Iudgement
             ,
          
           which
           we
           find
           delivered
           by
           themselves
           by
           way
           of
           Apology
           and
           
             vindication
             .
          
           But
           though
           I
           need
           not
           ,
           I
           will
           adde
           some
           others
           .
        
         
           He
           therefore
           brought
           the
           means
           of
           Recovery
           to
           all
           ,
           that
           whosoever
           perisht
           might
           impute
           it
           to
           himself
           ,
           who
           would
           not
           
           be
           cur'd
           ,
           when
           he
           had
           a
           Remedy
           whereby
           he
           might
           .
        
         
           Even
           they
           that
           shall
           be
           wicked
           have
           power
           given
           them
           of
           Conversion
           and
           Repentance
           .
           
        
         
           Gods
           love
           and
           hatred
           arises
           from
           his
           prescience
           of
           things
           
           to
           come
           ,
           or
           from
           the
           quality
           of
           mens
           works
           .
        
         
           If
           the
           day
           is
           equally
           born
           for
           all
           ,
           how
           much
           rather
           is
           Jesus
           Christ
           ?
           —
           When
           every
           man
           is
           called
           to
           a
           participation
           of
           the
           
           gift
           ,
           what
           is
           the
           reason
           ,
           that
           what
           God
           hath
           equally
           distributed
           should
           by
           humane
           interpretation
           be
           any
           way
           lessened
           ?
        
         
         
           
             *
          
           The
           fountain
           of
           life
           lies
           open
           to
           all
           :
           nor
           is
           any
           man
           forbid
           or
           hindred
           from
           the
           right
           of
           drinking
           .
        
         
           Let
           Dr.
           
             Twisse
          
           himself
           be
           heard
           to
           speak
           in
           this
           matter
           ,
           and
           that
           against
           
             Piscator
          
           (
           both
           
             Antiarminians
             .
             )
          
           
             Damnatio
             est
             actus
             Judicis
             ,
             &
             procedere
             debet
             secundum
             justitiam
             vindicativam
             :
             at
             ne
             vestigium
             quidem
             Justitiae
             apparet
             in
             damnatione
             Reproborum
             .
          
           (
           He
           speaks
           of
           absolute
           irrespective
           Reprobation
           ,
           which
           
             Piscator
          
           set
           up
           .
           )
           
             Nam
             justitia
             neminem
             damnat
             nisi
             merentem
             .
             At
             esse
             reprobum
             ,
             nequaquam
             significat
             mereri
             damnationem
             .
             Sola
             Damnatio
             peccatoris
             splendere
             f●cit
             dei
             Justitiam
             .
             
               Twissus
               in
               vind.
               Gr.
               de
               Praed.
               l.
               1.
               Digr.
               1.
               Sect.
               4.
               p.
               57.
               
            
          
        
         
           35.
           
           
             Time
          
           and
           
             paper
          
           would
           fail
           
             me
             ,
          
           and
           
             sufficient
             patience
          
           would
           fail
           my
           
             Reader
             ,
          
           if
           I
           should
           make
           repetition
           of
           all
           I
           find
           to
           my
           purpose
           .
           For
           whatsoever
           hath
           been
           spoken
           by
           the
           
             Fathers
          
           of
           
             universal
             Redemption
             ,
          
           doth
           diametrically
           oppose
           the
           
             irrespective
             Reprobation
             .
          
           And
           to
           reckon
           up
           their
           
             verdicts
          
           in
           that
           behalf
           ,
           were
           to
           ingage
           my
           
             self
          
           and
           my
           
             Reader
          
           in
           a
           new
           
             Ocean
          
           of
           
             employment
             .
          
           I
           hope
           the
           account
           that
           I
           have
           given
           of
           my
           
             belief
          
           in
           this
           matter
           is
           a
           sufficient
           
             Apologie
          
           for
           my
           
             belief
             ,
          
           and
           may
           at
           least
           
             excuse
             ,
          
           though
           not
           
             commend
          
           me
           .
           Rather
           than
           offend
           any
           man
           who
           takes
           me
           
             upon
             Trust
          
           to
           be
           
             unsound
          
           in
           my
           
             principles
             ,
          
           I
           have
           made
           this
           
             excuse
          
           for
           being
           
             orthodox
             :
          
           and
           do
           humbly
           desire
           to
           be
           
             forgiven
             ,
          
           if
           I
           shall
           still
           adhere
           to
           
             that
             doctrine
             ,
          
           which
           by
           
             Scripture
             ,
          
           and
           
             Reason
             ,
          
           and
           the
           Authority
           of
           my
           
             Teachers
             ,
          
           I
           am
           verily
           perswaded
           is
           the
           
             truest
          
           and
           the
           most
           
             safe
             :
          
           (
           to
           wit
           ,
           )
        
         
           
             1.
             
             That
             
               man
            
             himself
             is
             the
             
               Cause
            
             of
             his
             
               sin
               .
            
          
           
             2.
             
             That
             
               sin
            
             is
             properly
             the
             
               Cause
            
             of
             its
             
               punishment
               .
            
             
          
        
         
           And
           by
           consequence
           ,
        
         
           
             3.
             
             That
             
               man
            
             is
             the
             
               procurer
            
             of
             his
             own
             Misery
             .
          
        
         
           And
           by
           consequence
           ,
        
         
           
             4.
             
             That
             
               Reprobation
            
             is
             a
             
               conditional
            
             thing
             .
          
        
         
           Not
           decreed
           by
           God
           Almighty
           to
           shew
           his
           
             absolute
             power
             ,
          
           but
           to
           shew
           his
           
             power
          
           in
           the
           
             exercise
          
           of
           his
           
             Iustice
             :
          
           not
           determin'd
           
             before
             ,
          
           but
           
             because
          
           of
           his
           praescience
           ;
           nor
           
             without
             regard
             or
             respect
             ,
          
           but
           in
           
             relation
             to
             sin
             ,
             in
             foresight
             ,
          
           and
           
             hatred
             ,
          
           and
           
             requital
          
           of
           it
           ,
           as
           of
           an
           
             injury
             ,
          
           on
           which
           
             damnation
          
           is
           
           
             praeordained
             ,
          
           by
           way
           of
           
             Recompence
          
           and
           
             Revenge
             .
          
           And
           therefore
           the
           last
           day
           is
           call'd
           a
           
             day
             of
             Iudgement
             ,
          
           as
           well
           as
           of
           
             perdition
             ;
          
           and
           the
           Iudge
           himself
           is
           called
           ,
           
             the
             Lord
             God
             of
             Recompense
             .
          
           
           And
           when
           the
           Lord
           Iesus
           shall
           be
           revealed
           in
           flaming
           fire
           ,
           it
           shall
           be
           to
           take
           
             vengeance
          
           on
           them
           that
           know
           not
           God
           ,
           and
           that
           obey
           not
           the
           Gospel
           of
           Iesus
           Christ
           .
           Now
           that
           which
           is
           the
           
             motive
          
           to
           the
           
             taking
             of
             vengeance
             ,
          
           was
           also
           the
           
             motive
          
           to
           the
           
             making
             of
             the
             decree
             .
          
           He
           who
           
             therefore
             takes
             vengeance
             ,
             because
             they
             obey
             not
             the
             Gospel
             of
             Christ
             ,
          
           did
           for
           the
           very
           same
           
             Reason
             ,
             decree
             to
             take
             it
             .
          
           Which
           to
           me
           is
           
             Demonstration
          
           that
           the
           
             Decree
          
           is
           
             conditionall
             .
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           36.
           
           I
           have
           nothing
           now
           of
           
             duty
          
           that
           lies
           upon
           me
           to
           be
           
           done
           ,
           but
           that
           I
           descend
           to
           the
           
             second
             ground
          
           of
           my
           
             Belief
             .
          
           But
           for
           the
           love
           of
           
             Charity
          
           and
           
             Reconcilement
             ,
          
           I
           will
           endeavour
           to
           take
           a
           course
           of
           making
           some
           
             composition
          
           with
           my
           
             Dissenters
             .
          
           If
           they
           will
           but
           come
           up
           to
           my
           most
           
             reasonable
             demands
             ,
          
           we
           will
           not
           strive
           about
           
             words
          
           and
           
             phrases
             ;
          
           so
           small
           a
           thing
           shall
           
             never
             part
             us
             .
          
           I
           will
           
             swallow
          
           the
           word
           
             [
             Necessity
             ,
             ]
          
           so
           I
           may
           take
           it
           down
           with
           a
           
             grain
             of
             salt
             .
          
           I
           will
           say
           with
           Dr.
           
             Whitaker
          
           
           (
           in
           his
           4.
           
           
             Article
          
           at
           
             Lambeth
             ,
             )
          
           
             That
             they
             who
             are
             not
             predestin'd
             to
             salvation
             ,
             shall
             be
             necessarily
             damned
             ,
             
               (
               but
               )
            
             for
             their
             sins
             (
             as
             he
             himself
             speaks
             .
             )
          
           I
           allow
           my self
           to
           be
           
             no
             wiser
          
           than
           
             Bishop
             Andrews
             ,
          
           (
           the
           
             strings
          
           of
           whose
           
             Books
          
           I
           am
           not
           worthy
           to
           
             untie
             )
          
           who
           interprets
           
             necessario
             ,
          
           not
           by
           an
           
             absolute
             Necessity
             ,
          
           but
           by
           a
           
             Necessity
             which
             follows
             sin
             .
          
           They
           shall
           be
           damned
           
             for
             their
             sins
             ;
          
           that
           is
           ,
           
             for
             that
             very
             Reason
             because
             they
             have
             sinned
             ,
          
           not
           for
           that
           
             onely
          
           Reason
           ,
           
             because
             they
             are
             not
             predestin'd
             .
          
           And
           because
           that
           
             Reverend
          
           (
           I
           know
           not
           whether
           more
           
             learned
             ,
          
           or
           
             Saint-like
             )
             Man
             ,
          
           allow'd
           himself
           to
           be
           no
           wiser
           than
           all
           the
           
             Fathers
          
           and
           
             Schoolmen
          
           that
           went
           before
           him
           ,
           he
           thought
           't
           was
           fit
           to
           abstain
           from
           [
           such
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           such
           
             new
             phrases
          
           and
           wayes
           of
           
             holding
             forth
          
           and
           making
           
             out
          
           the
           
             ancient
             doctrines
          
           of
           the
           Church
           ;
           and
           therefore
           instead
           of
           
             [
             necessity
             ]
          
           to
           say
           
             [
             without
             doubt
             .
             ]
          
           And
           for
           my
           own
           part
           ,
           I
           desire
           to
           be
           
             no
             deeper
             ,
          
           and
           to
           speak
           
             no
             better
             language
             ,
          
           than
           all
           the
           
             Fathers
             of
             the
             Church
          
           (
           who
           have
           gone
           to
           
             Heaven
          
           with
           those
           
             opinions
             ,
          
           for
           which
           I
           am
           
             censur'd
          
           by
           
             some
          
           to
           
             Hell
             :
             )
          
           I
           chuse
           to
           say
           [
           a
           
             Conditional
             ,
          
           not
           an
           
             absolute
             Necessity
             .
             ]
          
        
         
         
           37.
           
           If
           I
           may
           guesse
           (
           without
           censure
           )
           at
           the
           
             cause
          
           of
           other
           
           mens
           
             mistakes
             ,
          
           by
           that
           which
           once
           was
           mine
           
             own
             ,
          
           I
           shall
           ascribe
           much
           of
           it
           to
           the
           vulgar
           
             misconception
          
           of
           Gods
           
             praescience
          
           or
           
             fore-sight
             ;
          
           which
           being
           
             constant
          
           and
           
             infallible
             ,
          
           seems
           to
           give
           a
           
             necessity
          
           to
           all
           
             events
             ,
          
           which
           are
           the
           objects
           of
           that
           
             praescience
             .
          
           And
           this
           must
           certainly
           be
           the
           reason
           ,
           (
           I
           at
           least
           must
           
             so
             conjecture
             ,
          
           who
           can
           think
           of
           no
           
             better
             ,
          
           and
           did
           my self
           
             once
             stumble
          
           upon
           this
           very
           
             stone
             )
          
           why
           Mr.
           
             Calvin
          
           will
           have
           Gods
           
             praescience
          
           to
           succeed
           his
           
             praeordination
             .
          
           The
           
             ground
          
           of
           which
           
             error
          
           does
           so
           border
           upon
           
             Truth
             ,
          
           as
           to
           lessen
           the
           wonder
           ,
           why
           men
           of
           
             good
             parts
          
           should
           so
           frequently
           
             mistake
          
           it
           for
           that
           truth
           it self
           on
           which
           it
           
             borders
             ;
          
           (
           and
           does
           unluckily
           verifie
           the
           
             Italian
             Proverb
             ,
             Troppo
             confina
             la
             vertu
             col
             vitio
             .
             )
          
           Gods
           
             praescience
          
           indeed
           doth
           
             imply
          
           a
           
             necessity
             ,
          
           which
           it
           is
           mistaken
           to
           have
           
             effected
             .
          
           And
           again
           
             necessity
          
           is
           not
           by
           every body
           
             distinguisht
             ,
          
           as
           by
           the
           
             admirable
             Boethius
             ,
          
           (
           to
           whom
           I
           owe
           my
           greatest
           
             light
          
           in
           this
           particular
           :
           )
           for
           if
           it
           were
           ,
           I
           believe
           many
           others
           might
           be
           
             converted
             ,
          
           as
           I
           have
           
             been
             .
          
           But
           before
           I
           
             mention
          
           (
           much
           lesse
           
             insist
          
           on
           )
           the
           
             distinction
             ,
          
           I
           shall
           chuse
           to
           say
           something
           in
           
             preparation
          
           to
           it
           .
           It
           is
           briefly
           this
           :
        
         
           38.
           
           That
           the
           
             knowledge
          
           of
           the
           
             Eternal
             ,
          
           far
           transcending
           
           all
           
             motion
          
           and
           
             succession
          
           of
           
             time
             ,
          
           does
           abide
           in
           the
           
             simplicity
          
           of
           its
           
             present
          
           being
           ;
           beholding
           all
           
             past
          
           and
           
             future
          
           things
           in
           his
           
             simple
             knowledge
             ,
          
           as
           
             just
          
           
             *
          
           
             now
          
           done
           .
           And
           therefore
           
             Boethius
          
           will
           have
           it
           call'd
           not
           
             †
          
           
             Praescience
             ,
          
           but
           
             Science
             ;
          
           not
           
             Praevidence
             ,
          
           but
           
             Providence
             :
          
           which
           doth
           not
           change
           the
           
             natures
          
           and
           
             proprieties
          
           of
           things
           
             future
             ,
          
           but
           considers
           them
           as
           they
           
             are
             ,
          
           in
           
             respect
             of
             himself
             ;
          
           which
           is
           as
           they
           
             shall
             be
             ,
          
           in
           
             respect
             of
             Time
             .
          
           For
           as
           the
           
             knowledge
          
           of
           things
           
             present
          
           doth
           import
           no
           
             necessity
          
           on
           that
           which
           
             is
             done
             ;
          
           so
           the
           
             fore-knowledge
          
           of
           
             things
             future
          
           layes
           no
           
             necessity
          
           on
           that
           which
           
             shall
             be
             :
          
           because
           whosoever
           either
           
             knows
          
           or
           
             sees
          
           things
           ,
           he
           
             knows
          
           and
           
             sees
          
           them
           as
           they
           
             are
             ,
          
           and
           not
           as
           they
           
             are
             not
             .
          
           Gods
           knowledge
           doth
           not
           
             confound
          
           things
           ,
           but
           reaches
           to
           all
           
             events
             ,
          
           not
           only
           
             which
          
           come
           to
           passe
           ,
           but
           
             as
          
           they
           come
           to
           passe
           ;
           whether
           
             contingently
             ,
          
           or
           
             necessarily
             .
          
           As
           (
           for
           illustration
           )
           when
           I
           see
           a
           
             man
             walk
          
           upon
           the
           
             earth
             ,
          
           and
           at
           the
           very
           same
           instant
           the
           
             Sun
             shining
          
           in
           the
           
             Heavens
             ,
          
           I
           see
           the
           first
           as
           
             voluntary
             ,
          
           and
           the
           second
           as
           
             natural
             .
          
           And
           
           though
           at
           the
           instant
           that
           I
           see
           
             both
             done
             ,
          
           there
           is
           a
           
             necessity
          
           that
           they
           
             be
             done
          
           (
           or
           else
           I
           could
           not
           see
           them
           when
           I
           
             do
             ;
             )
          
           yet
           there
           was
           a
           necessity
           of
           
             one
             onely
             ,
          
           before
           they
           were
           done
           ,
           (
           viz.
           the
           
             Suns
             shining
             in
             the
             Heavens
             )
          
           but
           none
           at
           all
           of
           the
           
             other
             ,
          
           (
           viz.
           the
           
             mans
             walking
             upon
             the
             earth
             .
             )
          
           The
           Sun
           could
           not
           
             but
             shine
             ,
          
           as
           being
           a
           
             natural
             agent
             ;
          
           the
           man
           might
           
             not
             have
             walked
             ,
          
           as
           being
           a
           
             voluntary
          
           one
           .
           Upon
           which
           it
           follows
           ,
        
         
           39.
           
           There
           is
           a
           
             twofold
             necessity
             ;
          
           whereof
           one
           is
           
             absolute
             ,
          
           
           and
           the
           other
           on
           
             Supposition
             .
          
           The
           
             absolute
          
           is
           that
           ,
           by
           which
           a
           thing
           
             must
          
           be
           
             moved
          
           when
           something
           
             moves
             it
             .
          
           The
           
             Suppositive
          
           is
           that
           ,
           by
           which
           a
           man
           shall
           be
           
             damn'd
          
           if
           he
           die
           
             Impenitent
             .
          
           The
           
             later
             necessity
          
           (
           though
           not
           
           the
           
             first
             )
          
           does
           extreamly
           well
           consist
           both
           with
           the
           
             liberty
             of
             mans
             will
             ,
          
           and
           Gods
           
             conditional
             Decrees
             .
          
           E.
           G.
           I
           am
           
             now
             writing
             ,
          
           and
           God
           
             foresaw
          
           that
           I
           am
           writing
           ,
           yet
           it
           does
           not
           follow
           that
           I
           
             must
             needs
             write
             ;
          
           for
           I
           can
           chuse
           .
           What
           God
           foresees
           
             must
             necessarily
          
           come
           to
           passe
           ,
           but
           it
           must
           come
           to
           passe
           
             in
             the
             same
             manner
             that
             he
             foresees
             it
             .
          
           He
           foresees
           I
           will
           write
           ,
           not
           of
           
             necessity
             ,
          
           but
           
             choice
             ;
          
           so
           that
           his
           
             fore-sight
          
           does
           not
           
             make
          
           an
           
             absolute
          
           and
           
             peremptory
             Necessity
             ,
          
           but
           
             infers
          
           a
           
             Necessity
          
           upon
           
             supposition
             .
          
           (
           We
           must
           mark
           ,
           in
           a
           
             Parenthesis
             ,
          
           how
           great
           a
           difference
           there
           is
           betwixt
           the
           
             making
             ,
          
           and
           the
           
             inferring
          
           of
           a
           Necessity
           .
           )
           Whatsoever
           I
           do
           ,
           there
           is
           an
           
             absolute
             Necessity
          
           that
           God
           should
           
             foresee
             ;
          
           yet
           God
           foreseeing
           my
           
             voluntary
             Action
             ,
          
           does
           not
           make
           it
           
             necessary
             ,
          
           but
           on
           
             supposition
          
           that
           it
           is
           
             done
             .
          
           If
           all
           things
           are
           
             present
          
           to
           God
           (
           as
           indeed
           they
           are
           )
           
             his
             fore-sight
          
           must
           needs
           be
           all
           one
           with
           
             our
             sight
             .
          
           As
           therefore
           when
           I
           see
           a
           man
           
             dance
             as
             he
             pleases
             ,
          
           it
           is
           
             necessary
          
           that
           he
           
             do
          
           what
           I
           
             see
          
           he
           
             does
             ;
          
           but
           yet
           my
           
             looking
             on
          
           does
           not
           
             make
          
           it
           
             necessary
             :
          
           so
           Gods
           
             foreseeing
          
           that
           man
           
             would
             sin
             ,
          
           implyed
           a
           
             certainty
          
           that
           so
           it
           would
           be
           ,
           but
           did
           not
           make
           it
           an
           
             absolutely
             necessary
          
           or
           
             involuntary
          
           thing
           .
           For
           that
           a
           thing
           may
           be
           
             certain
          
           (
           in
           respect
           of
           its
           
             event
             )
          
           and
           yet
           
             not
             necessary
          
           (
           in
           respect
           of
           its
           
             cause
             ,
             )
          
           is
           no
           news
           at
           all
           to
           a
           considering
           person
           ,
           who
           will
           but
           duly
           distinguish
           Gods
           
             Omniscience
          
           from
           his
           
             Omnipotence
             ,
          
           and
           his
           
             Foresight
          
           from
           his
           
             Decree
             ,
          
           and
           
             infallible
          
           from
           
             necessary
             ,
          
           and
           
             spontaneous
          
           from
           
             voluntary
             ,
          
           and
           that
           which
           
             follows
          
           as
           a
           
             Consequence
             
             onely
             ,
          
           from
           that
           which
           
             follows
          
           as
           a
           
             consequent
             .
          
           If
           I
           may
           judge
           by
           those
           
             errours
             ,
          
           which
           I
           convince
           myself
           to
           have
           been
           in
           ,
           when
           I
           was
           contrary-minded
           to
           what
           I
           am
           ,
           I
           see
           as
           many
           
             mistakes
          
           in
           other
           men
           arising
           from
           the
           
             misfortune
          
           of
           
             confounding
          
           those
           things
           which
           I
           just
           now
           
             distinguisht
             ,
          
           as
           from
           any
           one
           
             unhappinesse
          
           that
           I
           can
           think
           of
           .
           And
           from
           all
           that
           I
           have
           spoken
           upon
           this
           last
           subject
           ,
           it
           seems
           inevitably
           to
           follow
           ,
           that
           a
           
             suppositive
             Necessity
             ,
          
           and
           
             none
             else
             ,
          
           is
           very
           consistent
           with
           a
           
             free
             and
             contingent
             Action
             .
          
           Whilest
           I
           
             see
          
           a
           man
           
             sitting
             ,
          
           it
           is
           
             necessary
          
           that
           he
           
             sit
             ,
          
           but
           upon
           
             supposition
          
           that
           I
           
             see
          
           him
           
             sitting
             ,
          
           his
           
             posture
          
           is
           still
           a
           voluntary
           
             contingent
          
           thing
           .
           For
           he
           
             sate
             down
          
           when
           he
           
             would
             ,
          
           and
           may
           
             arise
          
           when
           he
           
             pleaseth
          
           (
           but
           still
           vvith
           a
           
             proviso
          
           of
           Gods
           
             permission
             .
             )
          
           I
           desire
           to
           be
           taught
           vvhat
           
             is
             ,
          
           if
           this
           is
           not
           ,
           
             exact
             speaking
             ,
          
           viz.
           That
           God
           by
           his
           
             prohibition
          
           under
           
             penalty
          
           
           makes
           my
           
             disobedience
          
           become
           liable
           to
           
             punishment
             ;
          
           and
           by
           his
           
             Decree
          
           to
           
             permit
             ,
          
           or
           
             not
             hinder
          
           me
           ,
           he
           
             leaves
             me
             in
             the
             hand
             of
             mine
             own
             counsel
             ,
          
           &
           so
           in
           the
           state
           of
           
             peccability
             ,
          
           that
           I
           may
           
             sin
          
           &
           
             perish
          
           if
           I
           
             will
             .
          
           So
           that
           by
           his
           
             prescience
          
           that
           
             I
             will
             sin
             ,
          
           he
           hath
           no
           manner
           of
           
             influence
          
           or
           
             causality
          
           upon
           my
           
             sin
             ;
          
           vvhich
           infers
           my
           
             destruction
          
           to
           be
           entirely
           from
           
             my self
             .
          
           I
           am
           a
           little
           confident
           ,
           that
           vvhosoever
           shall
           but
           read
           
             Boethius
          
           his
           
             fifth
             book
             ,
          
           and
           reading
           shall
           
             understand
          
           it
           ,
           and
           understanding
           shall
           have
           the
           
             modesty
          
           to
           
             retract
          
           an
           
             errour
             ,
          
           he
           vvill
           not
           reverence
           the
           4.
           
           
             Section
          
           of
           the
           23.
           
             chapter
          
           of
           the
           3.
           
             book
          
           of
           
             Institutions
             ,
          
           because
           it
           is
           Mr.
           
           
             Calvins
             ,
          
           but
           vvill
           
             suspect
          
           Mr.
           
             Calvin
          
           because
           of
           that
           
             Section
             .
          
           The
           question
           there
           is
           [
           
             Whether
             Reprobates
             vvere
             predestined
             to
             that
             corruption
             vvhich
             is
             the
             cause
             of
             Damnation
             .
          
           ]
           To
           vvhich
           he
           ansvvers
           vvith
           a
           
             [
             Fateor
             ]
          
           
             I
             confesse
             that
             all
             the
             sons
             of
             
               Adam
               ,
            
             by
             the
             expresse
             vvill
             of
             God
             ,
             fell
             dovvn
             into
             the
             misery
             of
             that
             condition
             in
             vvhich
             they
             are
             fetter'd
             and
             intangled
             .
          
           And
           a
           little
           after
           he
           professeth
           ,
           that
           no
           account
           can
           be
           given
           ,
           but
           by
           
             having
             recourse
             to
             the
             sole
             vvill
             of
             God
             ,
             the
             cause
             of
             vvhich
             lies
             hidden
             vvithin
             it self
             .
          
           And
           that
           vve
           may
           not
           think
           he
           speaketh
           onely
           of
           the
           
             posterity
          
           of
           
             Adam
             ,
          
           he
           telleth
           us
           plainly
           in
           the
           
             close
          
           of
           that
           
             Section
             ,
          
           
             that
             no
             other
             cause
             can
             be
             given
             for
             the
             defection
             of
             Angels
             ,
             
               than
               that
               God
               did
            
             reprobate
             
               &
            
             reject
             them
             .
          
           In
           this
           place
           I
           vvould
           ask
           ,
           Was
           the
           Angels
           
             Defection
          
           or
           
             Apostasie
             ,
          
           their
           
             sin
             ,
          
           or
           
             no
             ?
          
           If
           
             not
             ,
          
           vvhy
           vvere
           they
           
             reprobated
          
           
           and
           
             cast
          
           into
           
             chains
          
           of
           
             darknesse
             ?
          
           and
           if
           it
           vvere
           ,
           hovv
           then
           is
           
             Gods
             Reprobation
          
           not
           only
           the
           
             chief
             ,
          
           but
           the
           
             onely
             Cause
          
           of
           
             such
          
           a
           
             sin
             ?
          
           This
           is
           the
           
             sad
             effect
          
           of
           being
           
             enslaved
          
           to
           an
           
             opinion
             ,
          
           and
           of
           being
           
             asham'd
          
           of
           that
           liberty
           vvhich
           looks
           like
           
             being
             conquer'd
             .
          
           I
           believe
           the
           
             love
             of
             victory
          
           hath
           been
           the
           cause
           of
           as
           many
           
             mischiefs
             ,
          
           as
           have
           been
           feigned
           to
           leap
           forth
           from
           
             Pandora's
             Box
             .
          
           Whereas
           ,
           if
           every
           one
           that
           
             writes
          
           would
           but
           think
           it
           a
           noble
           and
           an
           
             honourable
          
           thing
           ,
           to
           
             lead
          
           his
           ovvn
           
             pride
             captive
             ,
          
           to
           triumph
           over
           his
           own
           
             conceitednesse
          
           and
           
             opiniastrete
             ,
          
           and
           to
           pursue
           the
           
             glory
          
           of
           a
           
             well-natured
             submission
             ;
          
           there
           is
           perhaps
           hardly
           an
           
             Author
          
           of
           any
           considerable
           
             length
             ,
          
           but
           might
           think
           he
           had
           reason
           to
           write
           a
           
             book
          
           of
           
             retractations
             .
          
           And
           sure
           it
           will
           not
           be
           immodesty
           for
           a
           
             young
          
           man
           to
           say
           ,
           That
           many
           
             old
             men
          
           might
           have
           done
           it
           ,
           with
           as
           much
           reason
           as
           S.
           
             Austin
             .
          
        
         
           40.
           
           But
           as
           I
           have
           learnt
           of
           
             Boethius
          
           (
           that
           most
           excellent
           
             Christian
             ,
          
           aswell
           as
           
             Senator
             ,
          
           and
           
             profound
             Divine
             ,
          
           
           as
           well
           as
           
             Philosopher
             ,
          
           who
           lived
           a
           
             Terrour
          
           to
           
             Heresie
             ,
          
           and
           died
           a
           
             Martyr
          
           for
           the
           
             Truth
             )
          
           to
           distinguish
           of
           
             Necessity
             ;
          
           so
           have
           I
           learnt
           from
           other
           
             Ancients
             ,
          
           to
           distinguish
           better
           of
           Gods
           
             will
             ,
          
           than
           I
           was
           wont
           to
           do
           before
           the
           time
           of
           my
           
             Retractation
             .
          
           First
           ,
           I
           distinguish
           (
           with
           S.
           
             Chrysostome
             )
          
           of
           a
           
             first
          
           and
           
             second
          
           Will
           .
           Gods
           
             first
             will
          
           is
           ,
           that
           
             the
             sinner
             shall
             not
             die
             ,
          
           but
           
             rather
             return
             from
             his
             wickednesse
          
           and
           
           
             live
             :
          
           his
           
             second
             will
          
           is
           ,
           that
           he
           who
           
             refuseth
             to
             return
          
           receive
           the
           
             wages
             of
             iniquity
             .
          
           Secondly
           ,
           I
           distinguish
           (
           with
           
             Damascene
             )
          
           of
           an
           
             antecedent
          
           and
           a
           
             consequent
             will
             .
          
           The
           
           
             antecedent
          
           is
           that
           ,
           by
           which
           he
           wils
           that
           
             every
             sinner
             should
             repent
             :
          
           his
           
             consequent
          
           is
           that
           ,
           by
           which
           he
           
             preordaineth
          
           the
           
             damnation
          
           of
           the
           
             impenitent
             .
          
           Which
           distinction
           is
           not
           made
           in
           respect
           of
           
             Gods
             will
             simply
          
           (
           in
           which
           there
           cannot
           be
           either
           
             prius
          
           or
           
             posterius
             )
          
           but
           in
           respect
           of
           the
           things
           which
           are
           the
           
             object
          
           of
           his
           
             will
             .
          
           For
           every
           thing
           is
           
             will'd
          
           l●y
           God
           so
           far
           forth
           as
           it
           is
           
             good
             .
          
           Now
           a
           thing
           
             consider'd
             absolutely
          
           may
           be
           
             good
          
           or
           
             evil
             ,
          
           which
           in
           a
           
             comparative
             consideration
          
           may
           be
           quite
           contrary
           .
           E.
           G.
           
             To
             save
             the
             life
             of
             a
             man
             ,
          
           is
           
             good
             ;
          
           and
           to
           
             destroy
             a
             man
             ,
          
           is
           
             evil
             ,
          
           in
           a
           
             first
          
           and
           
             absolute
             consideration
             :
          
           But
           if
           a
           man
           secondly
           be
           
             compared
          
           with
           his
           having
           been
           a
           
             murderer
             ,
          
           then
           to
           
             save
          
           his
           life
           ,
           is
           
             evil
             ,
          
           and
           to
           
             destroy
          
           it
           ,
           
             good
             .
          
           From
           whence
           it
           may
           
           be
           said
           of
           a
           
             just
             Iudge
             ,
          
           that
           by
           his
           
             antecedent
             will
          
           he
           
             desires
          
           every
           man
           should
           
             live
             ;
          
           but
           by
           a
           
             consequent
             will
             decrees
          
           the
           
             death
          
           of
           the
           
             Murderer
             :
          
           and
           even
           then
           ,
           he
           doth
           so
           distinguish
           the
           
             murderer
          
           from
           the
           
             man
             ,
          
           that
           he
           wisheth
           the
           
             man
          
           were
           
             not
          
           a
           
             murderer
             ,
          
           whom
           he
           condemns
           as
           
             murderer
             ,
          
           and
           not
           as
           
             man
             ;
          
           for
           whilest
           he
           hath
           a
           
             will
          
           to
           
             hang
          
           the
           
             murderer
             ,
          
           he
           hath
           a
           merciful
           
             woulding
          
           to
           
             save
          
           the
           
             man
             .
          
           He
           doth
           not
           
             hang
          
           the
           
             man
             ,
          
           but
           only
           because
           he
           is
           a
           
             murderer
             ;
          
           and
           (
           if
           it
           lay
           in
           his
           power
           )
           he
           would
           
             destroy
          
           the
           
             murderer
             ,
          
           to
           save
           the
           
             man
             .
          
           Both
           the
           one
           and
           the
           other
           is
           not
           an
           
             absolute
             ,
          
           but
           a
           
             conditional
             will
             :
          
           he
           
             would
          
           save
           the
           man
           (
           with
           an
           )
           [
           if
           ]
           he
           were
           not
           a
           murderer
           ;
           and
           
             doth
             destroy
          
           the
           
             murderer
          
           (
           with
           a
           )
           
             because
          
           he
           is
           a
           
             Malefactor
             .
          
           Just
           so
           ,
           Gods
           
             antecedent
             will
          
           is
           ,
           that
           every
           man
           
             would
             repent
             ,
          
           that
           they
           may
           
             not
             perish
             :
          
           it
           is
           his
           
             consequent
          
           
           
             will
             ,
          
           that
           every
           one
           may
           
             perish
          
           who
           will
           
             not
             repent
             .
          
           both
           the
           one
           and
           the
           other
           is
           
             respective
          
           and
           
             conditional
             .
          
           Thirdly
           ,
           I
           distinguish
           (
           with
           
             Prosper
             )
          
           of
           an
           
             inviting
          
           and
           
             revenging
             will
             .
          
           The
           
             inviting
          
           will
           is
           that
           ,
           by
           which
           
             all
          
           are
           bidden
           to
           the
           
             Wedding
             Feast
             :
          
           his
           
             revenging
          
           will
           is
           that
           ,
           by
           which
           he
           punisheth
           those
           that
           
             will
             not
             come
             .
          
           Or
           fourthly
           ,
           I
           distinguish
           
           (
           with
           reverend
           
             Anselme
             )
          
           of
           the
           
             will
          
           of
           
             Gods
             mercy
             ,
          
           and
           of
           the
           
             will
          
           of
           his
           
             Iustice
             .
          
           It
           is
           the
           
             will
          
           of
           his
           
             Mercy
             ,
          
           that
           Christ
           should
           die
           for
           the
           sins
           of
           
             all
             :
          
           but
           't
           is
           the
           
             will
          
           of
           his
           
             Iustice
             ,
          
           that
           all
           should
           perish
           who
           
             come
             not
             in
             to
             him
          
           when
           they
           are
           
             called
             ,
          
           or
           who
           only
           
             so
          
           come
           ,
           as
           not
           to
           
             continue
          
           and
           
             persevere
             unto
             the
             end
             .
          
        
         
           41.
           
           All
           these
           
             distinctions
          
           come
           to
           
             one
          
           and
           the
           
             same
             purpose
             ,
          
           and
           being
           
             rightly
             understood
             ,
          
           as
           well
           as
           
             dexterously
             used
             ,
          
           doe
           seem
           to
           me
           a
           
             Gladius
             Delphicus
             ,
          
           sufficient
           to
           
             cut
             asunder
          
           the
           chiefest
           
             knots
          
           in
           this
           Question
           .
           For
           the
           
             first
          
           will
           of
           God
           may
           be
           
             repealed
             ,
          
           whereas
           the
           
             second
          
           is
           
             immutable
             :
          
           which
           is
           the
           ground
           of
           that
           Distinction
           betwixt
           the
           
             Threats
          
           and
           
             Promises
          
           under
           Gods
           
             Oath
             ,
          
           and
           those
           other
           under
           his
           
             Word
          
           only
           :
           of
           which
           saith
           the
           
             Councel
          
           of
           
             Toledo
             ,
          
           
             Jurare
             Dei
             est
             ,
             a
             seipso
             ordinata
             nullatenus
             convellere
             ;
             poenitere
             
             vero
             ,
             eadem
             ordinata
             ,
             cum
             voluerit
             ,
             immutare
             .
          
           
             When
          
           he
           is
           resolv'd
           to
           
             execute
          
           his
           
             purpose
             ,
          
           he
           is
           said
           to
           
             swear
             ;
          
           and
           when
           it
           
             pleaseth
          
           him
           to
           
             alter
             it
             ,
          
           he
           is
           said
           to
           
             repent
             :
          
           for
           there
           are
           some
           decrees
           of
           God
           which
           (
           being
           conditional
           )
           do
           
             never
             come
             to
             passe
             ;
          
           as
           he
           
             thought
          
           to
           have
           done
           an
           
             Evil
             of
             
             punishment
          
           unto
           Israel
           ,
           which
           yet
           he
           
             did
             not
             ,
             Exod.
          
           32.
           14.
           
           And
           the
           reason
           of
           this
           is
           given
           us
           from
           that
           
             distinction
          
           before
           mentioned
           ;
           which
           also
           serveth
           to
           
             reconcile
          
           many
           
             seeming
             repugnances
          
           in
           
             Scripture
             .
          
           For
           when
           it
           is
           said
           ,
           that
           
             God
             repenteth
             (
             1
             Sam.
          
           16.
           35.
           
           )
           it
           is
           meant
           of
           the
           
             first
             will
             ;
          
           and
           when
           it
           is
           said
           ,
           
             he
             cannot
             repent
             (
             1
             Sam.
          
           16.
           29.
           
           )
           it
           is
           meant
           of
           the
           
             second
             .
          
           In
           respect
           of
           the
           
             first
             ,
          
           we
           are
           said
           to
           
             grieve
             ,
          
           to
           
             quench
             ,
          
           to
           
             resist
          
           the
           Spirit
           of
           God
           ,
           (
           1
           
             Thess.
          
           5.
           19.
           
           )
           but
           when
           it
           is
           said
           ,
           
             who
             hath
             resisted
             his
             will
             ?
             (
             Rom.
          
           9.
           19.
           
           )
           it
           is
           meant
           of
           the
           
             second
             .
          
           God's
           
             Mercy
          
           is
           
             above
          
           and
           
             before
          
           his
           
             Iustice
             ;
          
           and
           therefore
           that
           is
           his
           
             first
             will
             ,
          
           that
           
             all
             should
             be
             saved
             ,
             and
             come
             to
             the
             knowledge
             of
             the
             truth
             (
             1
             Tim.
          
           2.
           4.
           
           )
           but
           yet
           so
           ,
           as
           that
           his
           
             Iustice
          
           is
           not
           
             excluded
          
           by
           his
           
             Mercy
             ;
          
           and
           therefore
           that
           is
           his
           
             second
             will
             ,
          
           that
           
             so
             many
             should
             be
             damned
             as
             hated
             knowledge
             ,
             and
             did
             not
             chuse
             the
             fear
             of
             the
             Lord
             .
             (
             Prov.
          
           1.
           29.
           )
           The
           will
           of
           his
           
             Mercy
             ,
             that
             all
             should
             live
             ,
          
           is
           from
           nothing
           but
           his
           
             goodnesse
             ;
          
           whereas
           the
           will
           of
           his
           
             Iustice
             ,
             that
             some
             should
             die
             ,
             depends
          
           upon
           something
           in
           the
           
             Creature
             .
          
           (
           So
           that
           
             both
             parties
          
           may
           be
           gratified
           ,
           they
           that
           are
           for
           the
           
             dependence
             ,
          
           and
           the
           
             independency
          
           of
           his
           Will
           .
           )
           That
           the
           Reprobate
           is
           
             invited
             ,
          
           is
           from
           the
           
             mercy
          
           of
           
             Gods
          
           Will
           ;
           but
           that
           he
           is
           
             punished
          
           for
           
             not
             accepting
             ,
          
           is
           from
           the
           
             obliquity
          
           of
           his
           
             own
             .
          
           In
           respect
           of
           the
           
             first
             ,
          
           it
           
             is
             the
             man
          
           that
           
             refuseth
             God
             (
             Ier.
          
           8.
           5.
           
           )
           but
           in
           respect
           of
           the
           
             second
             ,
          
           it
           is
           
             God
          
           that
           doth
           
             reprobate
             man
             .
             (
             Rom.
          
           1.
           28.
           )
           The
           
             free
             love
          
           of
           the
           
             Creator
          
           is
           the
           only
           
             motive
          
           to
           his
           
             first
             will
             ;
          
           but
           mans
           
             ingratitude
          
           and
           
             rebellion
          
           is
           his
           
             impellent
          
           to
           the
           
             second
             .
          
           The
           
             first
          
           shews
           him
           a
           
             tender
          
           and
           
             compassionate
             Father
             ;
          
           the
           
             second
          
           speaks
           him
           a
           
             righteous
          
           and
           
             impartial
             Iudge
             :
             both
          
           proclaim
           him
           a
           
             powerful
          
           and
           a
           
             provident
             God
             .
          
           Now
           can
           any
           
             distinction
          
           be
           better
           
             chosen
             ,
          
           can
           any
           
             word
          
           that
           is
           
             aequivocal
          
           be
           more
           
             safely
             understood
             ,
          
           can
           any
           
             Opinion
          
           (
           of
           
             Gods
          
           will
           or
           
             mans
             )
          
           be
           more
           
             rationally
             ,
          
           or
           more
           
             warily
             ,
          
           or
           more
           
             religiously
          
           entertain'd
           ,
           than
           
             that
          
           wherein
           Gods
           
             Mercy
          
           doth
           
             greet
          
           his
           
             Iustice
             ,
          
           and
           wherein
           his
           
             Love
          
           doth
           
             kisse
          
           his
           
             Power
             ?
             I
             appeal
          
           to
           any
           man
           living
           ,
           whether
           this
           be
           an
           
             Error
             ;
          
           or
           if
           it
           is
           ,
           whether
           it
           is
           not
           a
           very
           
             safe
             one
             ;
          
           and
           if
           it
           is
           so
           ,
           whether
           it
           is
           not
           a
           very
           
             small
             one
             :
          
           and
           if
           so
           
             safe
             ,
          
           that
           no body
           can
           
             suffer
          
           by
           it
           ,
           if
           so
           
             small
             ,
          
           that
           no body
           can
           
             see
             it
             ,
          
           whether
           the
           
             Author
          
           of
           this
           
             Appeal
          
           is
           not
           
           very
           
             excusable
             ,
          
           both
           for
           not
           being
           able
           to
           
             see
          
           his
           
             own
             Eyes
             ,
          
           nor
           to
           
             see
          
           his
           
             own
             Errour
          
           with
           other
           
             mens
             .
          
           As
           much
           as
           in
           me
           lies
           ,
           
             I
             would
             live
             peaceably
             with
             all
             men
             ;
          
           with
           those
           especially
           ,
           
           who
           
             when
             I
             speak
             unto
             them
             thereof
             ,
             make
             them
             ready
             to
             battel
             .
          
           And
           in
           order
           to
           that
           
             Peace
             ,
          
           I
           desire
           them
           to
           lay
           this
           one
           thing
           to
           heart
           ;
           that
           as
           ,
           if
           I
           were
           as
           
             they
             ,
          
           I
           would
           
             quit
             my
             Opinion
             ;
          
           so
           ,
           if
           
             they
          
           were
           as
           I
           ,
           they
           would
           not
           long
           
             keep
             their
             own
             .
          
        
      
       
       
         
           CHAP
           :
           IV.
           
             Free
          
           and
           
             special
          
           Grace
           defended
           against
           the
           
             Pelagians
          
           and
           
             Massilians
          
           in
           the
           
             second
             Principle
          
           proposed
           .
        
         
           42.
           
           HAving
           proved
           hitherto
           that
           
             Sin
          
           is
           really
           the
           
             cause
          
           of
           
             Punishment
             ,
          
           that
           
             Man
          
           is
           really
           the
           
             cause
          
           of
           
             sin
             ,
          
           and
           therefore
           that
           
             Man
          
           is
           the
           
             grand
             cause
             of
             Punishment
             ,
          
           (
           as
           being
           the
           
             cause
          
           of
           the
           
             cause
          
           of
           his
           
             Damnation
             )
          
           intending
           thereby
           to
           
             secure
          
           my self
           against
           the
           errours
           and
           blacker
           guilt
           of
           the
           
             Manichees
             ,
          
           the
           
             Marcionites
             ,
          
           the
           
             Stoicks
          
           and
           the
           
             Turks
             ,
          
           who
           do
           all
           affirm
           (
           some
           
             directly
             ,
          
           some
           by
           
             necessary
             consequence
             )
          
           That
           
             Gods
             absolute
             Will
          
           is
           the
           
             cause
             of
             sin
             ,
          
           and
           
             mans
          
           onely
           the
           
             instrument
             :
          
           the
           
             second
             part
          
           of
           my
           
             Task
          
           is
           ,
           to
           be
           an
           
             Advocate
          
           for
           the
           
             pleading
          
           and
           asserting
           the
           
             Cause
          
           of
           
             God
          
           too
           ;
           and
           that
           against
           the
           
             Opiners
          
           of
           the
           
             other
             Extream
             ,
          
           to
           wit
           ,
           the
           
             Pelagians
          
           and
           the
           
             Massilienses
             ;
          
           who
           ,
           to
           be
           liberal
           to
           
             Nature
             ,
          
           do
           
             take
             away
          
           from
           
             Grace
             ,
          
           and
           to
           
             strengthen
          
           the
           
             Handmaid
             ,
          
           do
           
             lessen
          
           the
           
             forces
          
           of
           the
           
             Mistress
             .
          
           And
           though
           I
           think
           the
           
             later
          
           to
           be
           the
           
             milder
             Heresie
          
           of
           the
           
             two
             ,
          
           it
           being
           
             lesse
             dangerous
          
           to
           ascribe
           
             too
             much
             goodness
          
           to
           the
           
             Power
          
           of
           
             Nature
             ,
          
           (
           which
           very
           power
           is
           undoubtedly
           the
           gift
           of
           God
           )
           than
           the
           very
           
             least
             evil
          
           to
           the
           
             God
             of
             all
             Grace
             ,
          
           (
           and
           this
           according
           to
           the
           judgement
           of
           the
           
             Synod
          
           at
           
             Orange
             ,
          
           which
           pronounced
           an
           
             Anathema
          
           upon
           the
           first
           
             Heresie
             ,
          
           whereas
           it
           did
           but
           
             civilly
             reject
          
           the
           
             second
             ;
             )
          
           yet
           in
           a
           
             perfect
             dislike
          
           and
           
             rejection
          
           of
           this
           later
           
             extremity
             ,
          
           aswell
           as
           of
           the
           former
           ,
           my
           
             second
             Principle
          
           is
           this
           .
        
         
           That
           
             all
          
           the
           
             good
          
           which
           I
           
             do
             ,
          
           I
           do
           first
           
             receive
             ;
          
           not
           from
           any
           thing
           in
           
             my self
             ,
          
           but
           from
           the
           
             special
             Grace
          
           and
           
             Favour
          
           
           of
           
             Almighty
             God
             ,
          
           who
           freely
           
             worketh
             in
             me
             ,
          
           both
           to
           
             will
          
           and
           to
           
             do
             ,
          
           of
           his
           
             good
             pleasure
             ,
          
           Phil.
           2.
           13.
           
        
         
           43.
           
           That
           I
           may
           not
           be
           suspected
           of
           any
           
             secret
             reservation
          
           within
           my self
           ,
           in
           the
           laying
           down
           of
           this
           
             Principle
             ;
          
           I
           will
           endeavour
           
           to
           
             speak
             out
             ,
          
           and
           make
           my
           
             Reader
          
           my
           
             Confessor
             ,
          
           by
           revealing
           the
           very
           
             utmost
          
           of
           what
           I
           think
           in
           
             this
             business
             .
          
           I
           
             believe
             ,
          
           that
           
             no
             man
          
           can
           come
           to
           
             Heaven
          
           any
           otherwise
           than
           by
           
             Christ
             ;
          
           nor
           to
           
             Christ
             ,
          
           unlesse
           it
           be
           given
           ,
           (
           that
           is
           ,
           unlesse
           
           the
           
             Father
             draw
             him
             .
             )
          
           First
           the
           
             Father
          
           loves
           the
           
             Son
             ;
          
           
           next
           he
           loves
           
             us
             in
          
           the
           
             Son
             ;
          
           then
           
             endowes
          
           us
           with
           his
           
             Spirit
             ;
          
           so
           
             endow'd
          
           he
           
             elects
          
           us
           ;
           so
           
             elected
          
           he
           
             predestines
          
           us
           ;
           so
           
             predestined
          
           he
           will
           
             glorifie
          
           us
           ,
           by
           
             crowning
          
           his
           
             Gifts
          
           and
           
             Graces
          
           in
           us
           :
           I
           say
           his
           
             Graces
             ,
          
           because
           they
           are
           not
           
             required
          
           by
           
             us
             ,
          
           but
           
             infus'd
          
           by
           him
           ;
           nor
           so
           properly
           
             given
             ,
          
           as
           
             lent
          
           us
           ;
           lent
           us
           as
           
             Talents
             ,
          
           not
           to
           
             hide
             ,
          
           but
           
             multiply
             .
          
           We
           owe
           it
           wholly
           to
           God
           ,
           not
           that
           he
           gives
           us
           his
           
             Grace
          
           onely
           ,
           but
           that
           he
           gives
           us
           the
           
             grace
          
           to
           
             desire
          
           his
           
             Grace
             ,
          
           as
           well
           as
           to
           use
           it
           to
           the
           advancement
           of
           his
           Glory
           :
           and
           we
           are
           to
           
             thank
          
           him
           ,
           as
           for
           all
           other
           mercies
           ,
           so
           for
           this
           
             also
             ,
             even
             that
             we
             have
             the
             grace
             〈◊〉
             thank
             him
             .
          
           So
           far
           I
           am
           from
           that
           
             Pelagianisme
          
           whereof
           I
           have
           
             wrongfully
          
           been
           
             accused
             ,
          
           (
           I
           beseech
           God
           not
           
             to
             lay
             it
             to
             my
             accusers
             charge
             )
          
           that
           I
           have
           never
           lain
           under
           any
           the
           least
           
             Temptation
          
           to
           any
           
             degree
          
           of
           that
           
             Heresie
             ;
          
           no
           ,
           no
           more
           than
           
             Fulgentius
             ,
          
           or
           
             Prosper
             ,
          
           or
           S.
           
             Austin
             himself
             .
          
           It
           not
           onely
           
             is
             ,
          
           but
           
             ever
             hath
             been
          
           my
           
             assertion
             ,
          
           That
           as
           we
           cannot
           
             spiritually
          
           be
           
             nourished
             ,
          
           unlesse
           the
           
             Father
             of
             Mercies
          
           doth
           
             reach
             out
             unto
             us
             the
             bread
             of
             Heaven
             ;
          
           and
           as
           we
           cannot
           
             take
          
           it
           when
           it
           is
           
             offered
             ,
          
           unlesse
           he
           
             give
          
           us
           the
           
             hand
          
           of
           
             Faith
             :
          
           so
           cannot
           we
           possibly
           
             desire
          
           to
           take
           it
           ,
           unlesse
           he
           gives
           us
           our
           very
           
             appetite
          
           and
           
             hunger
             ;
          
           we
           cannot
           
             pant
          
           after
           the
           
             waters
             of
             life
             ,
          
           unlesse
           he
           give
           us
           our
           very
           
             thirst
             .
          
           He
           
             stirs
             us
             up
             ,
          
           when
           we
           are
           
             sleeping
             ,
          
           that
           we
           may
           
             seek
             him
             ;
          
           and
           
             shews
          
           himself
           ,
           when
           we
           are
           
             seeking
             ,
          
           that
           we
           may
           
             find
             him
             ;
          
           and
           gives
           us
           
             strength
             ,
          
           when
           we
           have
           
             found
          
           him
           ,
           that
           we
           may
           
             hold
             him
             fast
             unto
             the
             end
             .
          
           There
           is
           no
           
             good
             thought
          
           arising
           in
           us
           ,
           unlesse
           suggested
           by
           his
           
             a
          
           
             preventing
             Grace
             :
          
           no
           nor
           
             encreasing
             ,
          
           unlesse
           
             strengthened
          
           by
           
             b
          
           his
           
             subsequent
             Grace
             :
          
           no
           nor
           
             consummate
             ,
          
           unlesse
           
             c
          
           
             perfected
          
           by
           his
           
             Grace
          
           of
           
             perseverance
             .
          
           If
           I
           am
           
             better
          
           than
           
             any
             man
             ,
          
           it
           is
           
             God
          
           that
           
             d
          
           
             makes
          
           me
           
             differ
             :
             Every
             good
             gift
             is
             from
             above
             ,
             and
             cometh
             down
             from
             the
             father
             of
             lights
             .
          
           And
           therefore
           
             he
             that
             will
             glory
             ,
             let
             him
             glory
             in
             the
             Lord
             ,
          
           saying
           with
           the
           Psalmist
           ,
           
             Not
             unto
             us
             ,
             O
             Lord
             ,
             not
             unto
             us
             ,
             but
             unto
             thy
             Name
             give
             the
             praise
             .
          
        
         
           44.
           
           Having
           thus
           
             secur'd
          
           my self
           from
           giving
           the
           
             will
          
           of
           
             man
          
           a
           
             sacrilegious
             liberty
             ;
          
           I
           must
           withall
           provide
           ,
           that
           I
           be
           able
           to
           
             answer
          
           the
           
             Objection
          
           of
           the
           
             Marcionites
             :
          
           which
           
             Tertullian
          
           could
           not
           do
           ,
           but
           by
           
             asserting
          
           the
           
             liberty
          
           of
           the
           
             will
             ;
          
           which
           
           
             Grace
          
           doth
           
             correct
             ,
          
           but
           not
           
             destroy
             .
             Grace
          
           doth
           
             strengthen
             ,
          
           but
           not
           
             compel
             Grace
          
           doth
           
             guide
             ,
          
           but
           not
           
             necessitate
             .
             Grace
             makes
             able
          
           to
           
             chuse
             good
             ,
          
           but
           not
           
             unable
          
           to
           
             refuse
             it
             .
          
           
             a
          
           
             Marcion
          
           objected
           thus
           ;
           
             If
             God
             is
             good
             ,
             and
             praescient
             of
             all
             the
             Evill
             which
             is
             to
             come
             ,
             and
             withall
             able
             to
             prevent
             it
             ,
             why
             did
             he
             suffer
             mankind
             to
             fall
             ?
             why
             did
             he
             not
             
               hold
               him
               fast
            
             by
             
               irresistible
               Grace
               ?
            
          
           
             Tertullian
          
           answered
           ,
           
             Tha●
             God
             made
             man
             in
             his
             own
             Image
             ,
          
           and
           that
           in
           nothing
           more
           
             live●y
             ,
          
           than
           in
           the
           
             liberty
             of
             a
             Will
             :
             And
             that
             it
             is
             to
             which
             his
             fall
             must
             be
             imputed
             .
          
           But
           (
           saith
           
             b
          
           
             Marcion
             )
             Man
             ought
          
           to
           have
           been
           made
           of
           
             such
             a
             frame
             ,
          
           as
           
             not
             to
             be
             able
             to
             fall
             away
             .
          
           Marry
           then
           (
           saith
           
             Tertullian
             )
             Man
          
           had
           not
           been
           a
           
             voluntary
             ,
          
           but
           a
           
             necessary
             Agent
             ;
          
           (
           which
           is
           as
           much
           as
           to
           say
           ,
           
             a
             Man
             should
             not
             have
             been
             a
             Man
             )
             nor
             could
             he
             have
             been
             a
             right
             object
             of
             Reward
             and
             Punishment
             .
          
        
         
           45.
           
           Before
           I
           venture
           on
           any
           
             rational
          
           or
           
             Scholastical
          
           way
           of
           
             arguing
             ,
          
           I
           must
           first
           
             enlighten
          
           my self
           out
           of
           some
           
             clear
          
           places
           of
           
             †
          
           
             Scripture
             :
          
           amongst
           which
           there
           is
           none
           that
           seems
           more
           proper
           ,
           than
           that
           of
           S.
           
             Paul
          
           to
           the
           
             Philippians
             ;
          
           
             Work
             out
             your
             salvation
             with
             fear
             and
             trembling
             .
             For
             it
             is
             God
             which
             worketh
             in
             you
             ,
             both
             to
             will
             and
             to
             do
             ,
             of
             his
             good
             pleasure
             .
          
           He
           bids
           
             them
             work
             ,
             because
             God
             worketh
             ;
          
           which
           they
           needed
           not
           have
           been
           bid
           to
           do
           ,
           if
           God
           had
           
             work't
          
           after
           a
           
             physical
             irresistible
          
           manner
           .
           That
           they
           might
           not
           be
           betray'd
           into
           a
           
             yawning
             reliance
          
           upon
           their
           being
           
             supteracted
          
           to
           the
           
             working
             out
          
           of
           their
           
             salvation
             ,
          
           he
           bids
           them
           work
           it
           out
           with
           
             fear
             and
             trembling
          
           (
           as
           our
           Saviour
           bids
           us
           ,
           
             Strive
             to
             enter
             in
             at
             the
             strait
             gate
             ,
          
           because
           
             many
             shall
             strive
             ,
          
           and
           
             shall
             not
             enter
             :
             )
          
           which
           they
           needed
           not
           have
           done
           ,
           had
           their
           salvation
           been
           (
           not
           only
           
             certain
             ,
          
           but
           withall
           )
           a
           
             necessary
             unavoidable
             thing
             ,
          
           and
           so
           inconsistent
           with
           
             choice
          
           and
           
             option
             .
          
           But
           the
           Apostle
           tels
           them
           (
           in
           the
           
             next
             verse
             )
          
           that
           it
           is
           
             God
          
           which
           worketh
           in
           them
           ,
           not
           
             only
             to
             do
             ,
          
           but
           to
           
             will
          
           and
           to
           
             do
             ;
          
           by
           his
           
             preventing
             Grace
          
           he
           worketh
           in
           them
           to
           
             will
             ,
          
           by
           
             assisting
             Grace
          
           he
           worketh
           in
           them
           
             to
             do
             :
          
           by
           neither
           so
           
             irresistibly
             ,
          
           but
           that
           they
           must
           
             work
             it
             out
             themselves
             too
             ;
          
           and
           that
           not
           only
           with
           
             expectation
          
           and
           
             hope
             ,
          
           but
           with
           
             fear
          
           and
           
             trembling
             .
          
           God
           
             worketh
             in
             us
          
           to
           
             will
          
           (
           saith
           the
           
             Apostle
             )
          
           not
           
             without
             ,
          
           or
           
             against
             ,
          
           but
           
             according
             to
          
           the
           
             nature
          
           of
           that
           very
           
             will
          
           with
           
           which
           he
           
             made
             us
             .
             Grace
          
           doth
           not
           
             destroy
             ,
          
           but
           
             establish
             ,
          
           and
           
             strengthen
             ,
          
           and
           
             perfect
             Nature
             .
          
           Shall
           we
           say
           that
           we
           do
           a
           thing
           
             without
             liberty
          
           and
           
             choice
             ,
          
           because
           God
           
             worketh
             in
             us
          
           to
           
             will
          
           and
           
             to
             do
             ?
          
           (
           that
           is
           )
           to
           do
           it
           by
           
             choise
          
           and
           
             option
             ?
          
           is
           the
           liberty
           
             lost
             ,
          
           because
           it
           is
           
             guided
          
           and
           
             enabled
          
           to
           do
           that
           which
           
           is
           good
           ?
           If
           I
           
             can
             do
             all
             things
             through
             Christ
             that
             strengthens
             me
             ,
          
           then
           can
           I
           
             (
             through
             him
             )
          
           both
           
             refuse
          
           the
           
             evil
             ,
          
           and
           
             chuse
          
           the
           
             good
             .
          
           Which
           would
           not
           be
           
             choice
             ,
          
           if
           it
           were
           
             whether
             I
             would
             or
             no
             .
          
           And
           
             so
          
           it
           would
           be
           ,
           were
           I
           
             unable
          
           to
           
             resist
             it
          
           (
           as
           I
           shall
           shew
           by
           and
           by
           in
           the
           open
           confession
           of
           Dr.
           
             Twisse
             ,
          
           whose
           
             Favourers
          
           cannot
           be
           angry
           with
           one
           that
           speaks
           his
           language
           .
           )
           
             I
             can
             do
             all
             things
             through
             him
             that
             strengthens
             me
             ,
          
           (
           saith
           the
           
             Apostle
             .
             )
          
           Now
           to
           
             strengthen
             ,
          
           is
           not
           to
           
             necessitate
             ;
          
           for
           then
           
             to
             strengthen
          
           would
           be
           
             to
             weaken
             :
          
           because
           to
           
             necessitate
          
           or
           
             compel
          
           with
           an
           
             irresistibility
             ,
          
           is
           to
           
             vanquish
          
           and
           
             over-master
             ;
          
           not
           to
           
             give
             strength
             ,
          
           but
           rather
           to
           
             take
             it
             away
             .
          
           Again
           ,
           our
           Saviour
           is
           said
           
             to
             tread
             down
             Satan
             under
             our
             feet
             .
          
           To
           what
           end
           doth
           he
           
             tread
          
           the
           
             Serpent
             down
             ,
          
           but
           that
           we
           may
           have
           the
           
             freedome
          
           to
           
             trample
             on
             him
             ?
          
           and
           though
           he
           doth
           it
           
             with
             his
             own
             feet
             ,
          
           yet
           it
           is
           
             under
             ours
             .
          
           This
           
             liberty
          
           and
           
             freedome
          
           of
           the
           
             regenerate
             will
          
           is
           at
           once
           
             expressed
          
           and
           
             expounded
          
           in
           those
           words
           of
           the
           
             Psalmist
             ,
          
           
             I
             will
             run
             the
             way
             of
             thy
             Commandements
             ,
             when
             thou
             shalt
             set
             my
             heart
             at
             liberty
             .
          
           To
           which
           is
           agreeable
           that
           of
           our
           Saviour
           ,
           
             and
             the
             truth
             shall
             make
             you
             free
             .
          
           It
           being
           a
           great
           
             absurdity
          
           (
           in
           the
           opinion
           of
           
             Tertullian
             )
          
           
             that
             a
             man
             should
             have
             his
             happinesse
             forced
             on
             him
             by
             God
             Almighty
             .
          
           So
           far
           is
           God
           from
           
             prostituting
          
           his
           
             Blessing
             ,
          
           by
           such
           a
           
             controlling
          
           of
           the
           
             will
             ,
          
           and
           such
           an
           
             obtruding
          
           of
           the
           
             object
             ,
          
           as
           makes
           the
           
             object
             unavoidable
             ,
          
           that
           he
           doth
           not
           onely
           
             offer
          
           and
           
             propose
          
           it
           to
           his
           peoples
           
             choise
             ,
          
           but
           
             *
          
           
             desires
          
           them
           also
           to
           
             chuse
             it
             .
          
           
             I
             call
             heaven
             and
             earth
             to
             record
             this
             day
             against
             you
             
               (
               saith
               God
               by
               Moses
               )
            
             that
             I
             have
             set
             before
             you
             life
             and
             death
             ,
             blessing
             and
             cursing
             .
             Therefore
             chuse
             life
             ,
             that
             thou
             and
             thy
             seed
             may
             live
             .
          
           But
           
             chuse
          
           we
           
             cannot
             ,
          
           if
           God
           works
           in
           us
           
             irresistibly
             ;
          
           as
           I
           will
           farther
           prove
           by
           
             Reason
             .
          
        
         
           46.
           
           
             †
          
           That
           is
           properly
           called
           
             irresistible
             ,
          
           which
           is
           of
           such
           an
           
             over-ruling
          
           and
           
             prevailing
             force
             ,
          
           that
           a
           man
           
             cannot
             withstand
          
           it
           ,
           although
           he
           
             would
             .
          
           (
           And
           thus
           Dr.
           
             Twisse
          
           hath
           well
           
             defin'd
          
           
           it
           .
           )
           Upon
           which
           it
           follows
           ,
           that
           to
           
             chuse
             irresistibly
             ,
          
           is
           a
           
             contradiction
             in
             Adjecto
             :
          
           For
           it
           is
           to
           
             will
             a
             thing
          
           whether
           
             one
             will
             or
             no
             .
          
           He
           that
           saith
           ,
           God
           
             worketh
          
           in
           us
           to
           
             chuse
             irresistibly
             ,
          
           doth
           say
           in
           effect
           ,
           He
           
             so
             worketh
          
           in
           us
           ,
           as
           that
           we
           
             cannot
             chuse
             but
             chuse
             ;
          
           which
           is
           as
           much
           as
           to
           say
           ,
           not
           only
           
             that
             we
             do
             what
             we
             cannot
             do
             ,
          
           but
           that
           we
           
             therefore
             do
             it
             ,
             because
             we
             cannot
             do
             it
             .
          
           He
           that
           cannot
           
             chuse
             but
             chuse
             ,
          
           doth
           chuse
           
             because
          
           he
           cannot
           chuse
           ;
           which
           is
           as
           bad
           as
           to
           say
           ,
           that
           the
           thing
           is
           
             necessary
             ,
             because
          
           it
           is
           impossible
           .
           To
           make
           this
           plain
           to
           my
           
             plainest
             Reader
             ,
          
           I
           will
           shew
           the
           
             legality
          
           of
           my
           
             deduction
          
           by
           these
           degrees
           .
           First
           ,
           he
           that
           is
           
             wrought
             upon
          
           by
           God
           (
           to
           
             believe
             ,
             obey
             ,
          
           or
           
             persevere
             irresistibly
             ,
             )
             cannot
             possibly
          
           do
           
             otherwise
          
           (
           than
           
             believe
             ,
             obey
             ,
          
           or
           
             persevere
             .
             )
          
           Secondly
           ,
           he
           that
           
             cannot
             possibly
          
           do
           
             otherwise
          
           than
           he
           
             doth
             ,
             cannot
             possibly
             chuse
          
           but
           
             do
          
           what
           he
           
             doth
             .
          
           Thirdly
           ,
           he
           that
           
             cannot
             chuse
          
           but
           
             do
          
           what
           he
           
             doth
             ,
          
           doth
           clearly
           
             do
          
           it
           
             whether
             he
             will
             or
             no
             .
          
           Fourthly
           ,
           he
           that
           doth
           
             believe
             ,
             obey
             ,
          
           or
           
             persevere
             ,
             whether
             he
             will
             or
             no
             ,
          
           doth
           do
           it
           by
           as
           
             evident
             undeniable
             Necessity
             ,
          
           as
           
             that
          
           by
           which
           
             a
             stone
             tends
             downward
             ,
          
           (
           which
           
             tendency
          
           of
           the
           
             stone
             ,
          
           though
           it
           is
           
             spontaneous
             ,
          
           yet
           it
           is
           not
           
             voluntary
             ;
          
           and
           as
           it
           it
           is
           not
           by
           
             violence
             ,
          
           so
           it
           is
           not
           by
           
             choice
          
           neither
           .
           )
           Fifthly
           ,
           he
           that
           
             willeth
          
           to
           
             believe
             ,
             obey
             ,
          
           or
           
             persevere
             ,
             whether
             he
             will
             or
             no
             ,
          
           doth
           do
           it
           by
           a
           
             Necessity
             ,
          
           by
           which
           a
           
             stone
             tends
             upwards
          
           when
           it
           is
           
             thrown
             :
          
           (
           Which
           
             tendency
          
           of
           the
           
             stone
          
           is
           so
           farre
           from
           
             voluntary
             ,
          
           that
           it
           is
           not
           
             spontaneous
             ;
          
           it
           is
           not
           only
           an
           
             irrational
             ,
          
           but
           an
           
             unnatural
          
           thing
           ;
           and
           besides
           implies
           a
           
             contradiction
          
           in
           a
           
             voluntary
             Agent
             ,
          
           which
           cannot
           take
           place
           in
           an
           
             involuntary
             stone
             .
             )
          
           For
           to
           say
           a
           man
           
             willeth
          
           to
           
             obey
          
           or
           
             believe
             ,
             whether
             he
             will
             or
             no
             ,
          
           is
           to
           say
           ,
           he
           
             willeth
          
           it
           either
           
             without
          
           his
           
             will
             ,
          
           or
           
             against
          
           his
           
             will
             ,
          
           or
           else
           
             not
             having
             a
             will
             at
             all
             ;
          
           which
           is
           as
           bad
           as
           to
           say
           ,
           that
           he
           
             must
             needs
             will
             it
             ,
          
           because
           he
           
             cannot
             any
             way
             possible
             .
          
           I
           know
           not
           any
           trick
           imaginable
           to
           escape
           the
           
             odium
          
           of
           these
           
             Absurdities
             ,
          
           unlesse
           by
           denying
           the
           
             definition
          
           of
           
             irresistible
             ;
          
           which
           were
           not
           to
           
             escape
             ,
          
           but
           to
           
             commute
          
           absurdities
           :
           and
           not
           only
           the
           
             authority
          
           of
           Doctor
           
             Twisse
             ,
          
           but
           the
           very
           
             force
          
           of
           the
           
             word
          
           would
           
             cry
             it
             down
             .
          
           And
           so
           little
           is
           my
           
             deduction
          
           in
           a
           
             capacity
          
           to
           be
           
             blamed
             ,
          
           that
           Doctor
           
             Twisse
          
           saith
           expresly
           of
           
             irresistibility
             ,
             it
             hath
             no
          
           
           
             place
             in
             the
             act
             of
             willing
             .
          
           And
           though
           he
           pleadeth
           for
           a
           
           
             Necessity
          
           which
           he
           will
           have
           to
           follow
           Gods
           
             operation
          
           upon
           
           the
           
             Soul
             ;
          
           yet
           he
           will
           have
           that
           
             Necessity
          
           to
           be
           
             no
             other
             ,
          
           than
           what
           may
           very
           well
           
             agree
          
           with
           the
           
             liberty
             of
             the
             will
             .
          
           So
           that
           if
           that
           
             Doctor
             ,
          
           in
           that
           his
           
             skirmish
          
           with
           
             Arminius
             ,
          
           had
           not
           
             confounded
          
           a
           
             necessity
          
           with
           a
           
             certainty
          
           of
           event
           ,
           and
           used
           
             that
          
           word
           in
           stead
           of
           
             this
             ,
          
           his
           
             Antagonist
          
           and
           
             He
          
           (
           in
           that
           particular
           )
           must
           needs
           have
           
             wrangled
          
           into
           
             Friendship
             .
          
           For
           
             Arminius
          
           denieth
           the
           
             irresistible
             working
          
           of
           
             Grace
          
           upon
           the
           
             Will
             ,
          
           and
           so
           doth
           Dr.
           
             Twisse
             .
          
           Again
           Dr.
           
             Twisse
          
           affirmeth
           ,
           that
           
             the
             liberty
             of
             the
             Will
          
           doth
           agree
           with
           the
           
             working
          
           of
           
             Grace
          
           upon
           the
           
             Will
             ,
          
           and
           so
           doth
           
             Arminius
             .
          
           And
           therefore
           I
           hope
           for
           no
           hard
           
             usage
          
           from
           such
           as
           are
           
             haters
          
           of
           
             Arminius
             ,
          
           whilest
           I
           say
           the
           
             same
             things
          
           with
           them
           that
           
             hate
             him
             .
          
        
         
           47.
           
           Methinks
           the
           
             principal
             Ground
          
           of
           
             my
             mistakes
             heretofore
          
           
           in
           this
           business
           (
           if
           I
           may
           be
           allowed
           to
           passe
           a
           
             conjecture
          
           upon
           my
           
             self
             )
          
           is
           the
           
             misapprehension
          
           of
           certain
           Texts
           ;
           the
           
             cause
          
           of
           whose
           
             misapprehension
          
           is
           the
           
             illogical
             confounding
          
           of
           
             two
             things
             ,
          
           which
           ,
           though
           they
           
             look
             like
             one
             another
             ,
          
           yet
           are
           
             exceedingly
             different
             .
          
           E.
           G.
           from
           
             [
             Ezek.
             29.
             27.
             
             Cant.
             1.
             14.
             1
             Ioh.
          
           3.
           9.
           
           
             I
             will
             cause
             you
             to
             walk
             in
             my
             Statutes
             ,
             
               &c.
               
            
             Draw
             me
             ,
             we
             will
             run
             after
             thee
             .
             Whosoever
             is
             born
             of
             God
             cannot
             sin
             ,
             because
             he
             is
             born
             of
             God
             ,
             
               and
               the
               like
               ]
            
          
           many
           conclude
           that
           
             Gods
             working
          
           upon
           the
           
             wils
          
           of
           his
           
             Elect
             ,
          
           is
           by
           such
           a
           
             physical
             immediate
             immutation
          
           of
           their
           
             wils
             ,
          
           as
           doth
           not
           only
           produce
           a
           
             certain
             ,
          
           but
           a
           
             necessary
             effect
             :
          
           and
           being
           
             forgetful
          
           (
           rather
           than
           
             ignorant
             )
          
           to
           distinguish
           
             necessity
          
           from
           
             certainty
          
           of
           
             events
             ,
          
           they
           call
           that
           
             necessary
          
           which
           is
           but
           
             certain
          
           and
           
             infallible
             ,
          
           and
           so
           (
           through
           
             haste
          
           or
           
             inadvertency
             )
          
           they
           swallow
           down
           the
           Errour
           of
           
             irresistible
             Grace
             ;
          
           using
           the
           word
           
             irresistible
          
           in
           stead
           of
           
             efficacious
             .
          
           And
           this
           is
           a
           
             second
             inadvertency
          
           begotten
           of
           the
           
             first
             ;
          
           as
           commonly
           
             one
             error
          
           loves
           to
           
             draw
             on
             another
             .
          
           Now
           because
           a
           
             fallacy
          
           undiscerned
           in
           the
           
             premisses
          
           cannot
           possibly
           be
           
             discover'd
          
           by
           
             gazing
          
           only
           on
           the
           
             Conclusion
          
           (
           just
           as
           an
           
             error
          
           in
           the
           
             first
             Concoction
          
           is
           hardly
           mended
           in
           the
           
             second
             ;
             )
          
           I
           must
           
             mark
             out
          
           the
           
             difference
          
           betwixt
           
             infallible
          
           and
           
             necessary
             ,
          
           before
           I
           can
           
             usefully
             distinguish
          
           betwixt
           
             effectual
          
           and
           
             irresistible
             .
          
           
        
         
           48.
           
           
             Infallible
          
           properly
           is
           that
           that
           
             cannot
             erre
             ,
          
           or
           be
           
             deceived
             :
          
           That
           is
           properly
           
             necessary
             ,
          
           which
           
             cannot
             but
             be
             .
          
           The
           
             first
          
           relates
           
           to
           the
           
             perfection
          
           of
           the
           
             Knowledge
          
           of
           God
           ,
           but
           the
           
             second
          
           to
           the
           
             Almightinesse
          
           of
           his
           
             will
             .
          
           The
           
             first
          
           is
           properly
           applyed
           unto
           the
           object
           of
           God's
           
             foresight
             ,
          
           (
           and
           though
           't
           is
           otherwise
           used
           ,
           yet
           't
           is
           by
           such
           a
           
             Catachresis
             ,
          
           as
           I
           humbly
           conceive
           to
           be
           a
           
             stone
             of
             stumbling
             :
             )
          
           but
           the
           
             second
          
           more
           
             precisely
          
           unto
           the
           object
           of
           his
           
             Decree
             .
          
           The
           
             first
          
           is
           
             consistent
          
           with
           those
           
             contingent
             events
             ,
          
           to
           which
           the
           
             second
          
           is
           
             diametrically
             opposed
             .
          
           E.
           G.
           That
           I
           am
           
             now
             writing
          
           is
           but
           
             contingent
             ,
          
           because
           I
           do
           it
           upon
           
             choice
             :
          
           yet
           God's
           
             foreknowledge
          
           of
           this
           my
           writing
           from
           all
           
             Eternity
          
           did
           infer
           that
           this
           my
           writing
           would
           
             infallibly
             come
             to
             passe
             .
          
           This
           
             event
          
           is
           
             contingent
             ,
          
           for
           I
           can
           
             chuse
             ;
          
           but
           yet
           
             infallible
             ,
          
           for
           God
           cannot
           
             erre
             .
          
           This
           
             contingent
          
           therefore
           doth
           
             infallibly
          
           come
           to
           passe
           ,
           not
           by
           way
           of
           a
           
             consequent
             ,
          
           but
           by
           way
           of
           
             consequence
             .
          
           My
           
             writing
          
           being
           not
           the
           
             effect
             ,
          
           but
           the
           
             object
          
           only
           of
           God's
           
             Omniscience
             ;
          
           which
           is
           ,
           in
           order
           ,
           
             before
          
           the
           
             Act.
          
           God
           
             foresees
          
           a
           
             contingent
          
           will
           
             contingently
          
           come
           to
           passe
           ,
           and
           therefore
           we
           infer
           it
           will
           
             infallibly
          
           come
           to
           passe
           ,
           because
           
             he
             foresees
          
           it
           who
           is
           
             infallible
             .
          
           So
           that
           his
           
             prescience
          
           is
           a
           
             consequent
          
           of
           the
           things
           coming
           to
           passe
           ;
           and
           its
           
             infallibility
          
           of
           coming
           to
           passe
           is
           
             inferr'd
          
           from
           his
           
             prescience
          
           only
           by
           way
           of
           
             consequence
             .
          
           It
           is
           one
           thing
           ,
           to
           
             follow
          
           as
           the
           
             effect
          
           of
           a
           
             Cause
             ,
          
           in
           order
           of
           
             Nature
             ;
          
           and
           quite
           another
           ,
           to
           
             follow
          
           as
           the
           
             sequel
          
           of
           an
           
             Antecedent
             ,
          
           in
           way
           of
           
             Argumentation
             .
          
           The
           
             short
          
           and
           
             plain
          
           upshot
           of
           all
           is
           this
           :
           The
           precious
           
             vessels
          
           of
           
             Election
          
           do
           very
           
             certainly
          
           and
           
             infallibly
          
           persevere
           unto
           the
           end
           ,
           and
           that
           by
           reason
           of
           Gods
           
             omniscience
          
           which
           cannot
           be
           
             deceived
             ;
          
           but
           not
           of
           
             necessity
          
           and
           
             irresistibly
             ,
          
           by
           reason
           of
           his
           
             omnipotence
          
           which
           cannot
           be
           
             frustrate
          
           nor
           
             defeated
             .
          
           What
           God
           
             foresees
          
           shall
           come
           to
           passe
           ,
           
             shall
             infallibly
          
           come
           to
           passe
           ,
           and
           that
           because
           he
           cannot
           
             erre
          
           who
           is
           
             omniscient
             .
          
           (
           On
           the
           other
           side
           )
           what
           God
           
             decrees
          
           shall
           come
           to
           passe
           ,
           
             must
          
           come
           to
           passe
           of
           
             necessity
             ,
          
           because
           he
           cannot
           be
           
             resisted
          
           who
           is
           
             omnipotent
             .
          
        
         
           49.
           
           Hence
           it
           is
           easie
           to
           
             distinguish
          
           betwixt
           the
           other
           
             two
             things
             ,
          
           which
           have
           been
           so
           
             often
             ,
          
           &
           so
           
             unhappily
             confounded
             ;
          
           
           I
           mean
           
             sufficient
             ,
             effectual
             ,
          
           and
           
             irresistible
             ,
          
           applied
           to
           
             Grace
             .
             1.
             
             Sufficient
             Grace
          
           is
           that
           ,
           which
           
             possibly
          
           may
           produce
           that
           
             effect
          
           for
           which
           it
           is
           given
           .
           2.
           
           
             Effectual
          
           is
           that
           ,
           which
           
             certainly
             will
             .
             3.
             
             Irresistible
          
           is
           that
           ,
           which
           
             necessarily
             must
             .
          
           That
           wch
           is
           
           
             irresistible
          
           doth
           
             carry
             away
          
           its
           
             object
          
           to
           what
           it
           pleaseth
           ,
           like
           a
           mighty
           
             Torrent
             ,
          
           by
           
             indisputable
             force
             ,
          
           maugre
           the
           
             greatest
             opposition
          
           that
           can
           be
           made
           ;
           and
           therefore
           cannot
           take
           place
           in
           the
           
             elections
          
           of
           the
           
             will
             ,
          
           which
           ceaseth
           to
           
             elect
          
           after
           the
           nature
           of
           a
           
             will
             ,
          
           in
           case
           it
           be
           made
           to
           do
           any
           thing
           
             whether
             it
             will
             or
             no
             ,
          
           (
           as
           hath
           already
           been
           
             shew'd
          
           from
           no
           lesse
           a
           
             concession
          
           than
           that
           of
           Doctor
           
             Twisse
             :
             )
          
           but
           that
           which
           is
           only
           
             effectual
          
           is
           quite
           another
           thing
           ,
           and
           doth
           
             prevail
          
           upon
           the
           
             will
          
           not
           
             ineluctably
             ,
          
           but
           
             infallibly
             .
          
           It
           doth
           so
           
             strongly
          
           and
           
             effectually
             incline
          
           the
           
             will
             ,
          
           at
           such
           
             critical
             opportunities
             ,
          
           and
           by
           such
           
             congruous
             means
             ,
          
           as
           that
           the
           
             will
          
           doth
           very
           
             certainly
          
           and
           
             undoubtedly
             assent
             :
          
           but
           it
           doth
           not
           so
           
             irresistibly
          
           and
           
             compulsively
             necessitate
             ,
          
           as
           to
           take
           away
           the
           
             freedome
          
           and
           
             possibility
          
           of
           
             assenting
             ,
          
           by
           making
           it
           do
           what
           it
           doth
           ,
           even
           
             whether
             it
             will
             or
             no
             .
          
        
         
           50.
           
           I
           
             discern
          
           the
           
             truth
          
           of
           this
           
             distinction
          
           with
           greater
           
             ease
             ,
          
           
           by
           having
           alwaies
           in
           my
           
             prospect
          
           the
           very
           great
           difference
           betwixt
           the
           
             generical
          
           notion
           of
           
             acting
          
           or
           
             taking
             ,
          
           and
           the
           
             specifical
          
           notion
           of
           
             willing
          
           or
           
             chusing
             .
          
           God
           indeed
           (
           if
           it
           please
           him
           )
           can
           by
           his
           
             absolute
          
           power
           over
           his
           
             Creature
             ,
          
           make
           him
           
             act
          
           this
           thing
           ,
           or
           
             take
          
           that
           thing
           ,
           by
           
             ineluctable
             Necessity
             ,
          
           and
           
             whether
             he
             will
             or
             no
             :
          
           but
           then
           that
           
             acting
          
           is
           not
           
             volition
             ,
          
           and
           that
           
             taking
          
           is
           not
           
             choice
             :
          
           for
           the
           very
           word
           
             choice
          
           cannot
           be
           
             apprehended
             ,
          
           but
           it
           must
           carry
           along
           with
           it
           a
           
             sound
          
           of
           
             freedome
             .
             Optio
          
           must
           be
           
             optimorum
             ,
          
           and
           so
           
             duorum
          
           at
           least
           .
           It
           is
           of
           
             two
             things
             ,
          
           or
           
             more
             ,
          
           that
           we
           
             chuse
          
           the
           
             best
             ,
          
           whether
           in
           
             reality
          
           or
           in
           
             appearance
             .
          
           And
           this
           
             liberty
          
           of
           the
           
             will
          
           by
           which
           we
           
             chuse
             ,
          
           being
           acknowledged
           on
           all
           sides
           ,
           (
           as
           well
           by
           Mr.
           
             Perkins
          
           and
           Dr.
           
             Twisse
             ,
          
           as
           by
           
             Bellarmine
          
           and
           
             Arminius
             ,
          
           as
           every
           man
           knows
           that
           hath
           but
           
             read
          
           and
           
             compar'd
          
           them
           )
           that
           famous
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           a
           
             twofold
             Necessity
             ,
          
           the
           one
           of
           
             coaction
             ,
          
           and
           the
           other
           of
           
             infallibility
             ,
          
           (
           being
           built
           upon
           a
           
             manifest
          
           and
           
             grosse
             mistake
             ,
          
           both
           of
           the
           word
           
             Necessity
             ,
          
           and
           the
           word
           
             Infallibility
             ,
             )
          
           seems
           to
           me
           to
           be
           serviceable
           to
           no
           other
           end
           ,
           than
           to
           
             cover
             a
             wound
             ,
          
           which
           't
           is
           impossible
           to
           
             cure
             .
          
           But
           admit
           of
           that
           
             distinction
          
           of
           a
           
             twofold
             Necessity
             ,
          
           or
           admit
           a
           
             Necessity
          
           be
           
             twenty
             fold
             ,
          
           yet
           still
           it
           ceaseth
           not
           to
           have
           the
           nature
           of
           a
           
             Necessity
             .
          
           If
           it
           is
           
             absolutely
             necessary
          
           that
           I
           
             must
          
           go
           to
           
             London
             ,
          
           it
           doth
           
           not
           cease
           to
           be
           
             Necessity
             ,
          
           because
           I
           am
           
             drawn
             ,
          
           rather
           than
           
             driven
             .
             Coaction
          
           and
           
             infallibility
             ,
          
           if
           they
           do
           both
           imply
           an
           
             absolute
          
           and
           
             peremptory
             necessity
          
           (
           and
           so
           by
           consequence
           an
           
             irresistibility
             ,
          
           and
           so
           by
           consequence
           are
           
             opposed
          
           to
           the
           
             elective
          
           faculty
           of
           the
           
             Will
             ,
             )
          
           it
           is
           no
           matter
           how
           they
           differ
           in
           their
           
             syllables
          
           and
           their
           
             sounds
             .
          
           Shall
           I
           declare
           my
           
             judgement
          
           then
           ,
           (
           although
           in
           
             weaknesse
             ,
          
           yet
           in
           
             sincerity
             )
          
           how
           
             free-will
          
           is
           
             necessary
          
           to
           the
           
             chusing
          
           of
           
             good
             ,
          
           to
           which
           ,
           
             without
             Grace
             ,
          
           it
           is
           
             altogether
             insufficient
             ?
          
           My
           judgement
           is
           ,
           that
           it
           is
           
             necessary
             ,
          
           not
           as
           a
           
             Cause
             ,
          
           but
           as
           a
           
             Condition
             :
          
           not
           as
           that
           ,
           
             by
             vertue
             of
             which
          
           we
           can
           
             do
          
           any
           thing
           that
           is
           
             good
             ;
          
           but
           as
           that
           ,
           
             without
             which
          
           we
           cannot
           
             chuse
          
           it
           .
           God's
           
             Grace
          
           alone
           is
           the
           
             cause
          
           of
           the
           
             good
             ,
          
           but
           
             man's
             will
          
           is
           as
           really
           the
           
             instrument
          
           of
           the
           
             choice
             .
          
           We
           can
           
             do
          
           good
           ,
           as
           God's
           
             Engines
             ,
             without
             a
             will
             ;
          
           and
           so
           did
           
             Balaams
             Asse
          
           without
           a
           
             Reason
             :
          
           but
           we
           cannot
           
             chuse
          
           good
           ,
           without
           a
           
             free-will
             ;
          
           as
           that
           
             Asse
          
           could
           not
           possibly
           
             understand
          
           what
           she
           
             spake
             ,
             without
          
           a
           
             Ratiocination
             .
          
           This
           seems
           to
           me
           to
           be
           as
           
             plain
          
           as
           the
           
             light
             .
          
           And
           now
           I
           speak
           of
           the
           
             light
             ,
          
           (
           if
           my
           
             Reader
          
           please
           )
           by
           that
           
             light
          
           I
           will
           make
           it
           
             plain
             .
          
           We
           know
           the
           Sun
           is
           the
           
             fountain
          
           or
           
             cause
          
           of
           
             light
             ;
          
           and
           
             light
          
           the
           onely
           
             means
          
           by
           which
           we
           
             see
             .
          
           But
           yet
           the
           
             opening
          
           of
           the
           
             Eye-lid
          
           is
           a
           
             necessary
             condition
             ;
          
           because
           if
           I
           
             wink
             ,
          
           I
           am
           
             dark
          
           at
           
             noon
             .
          
           And
           if
           my
           
             Eye-lid
          
           is
           
             held
             open
          
           by
           such
           a
           
             power
          
           as
           I
           cannot
           
             resist
             ,
          
           my
           
             Eye
          
           in
           that
           case
           cannot
           
             chuse
             but
             see
             ,
          
           and
           therefore
           cannot
           
             chuse
             to
             see
             .
          
           My
           sight
           may
           be
           with
           
             delectation
             ,
          
           but
           not
           properly
           with
           that
           which
           is
           call'd
           
             election
             .
          
           Thus
           if
           a
           man
           be
           never
           so
           much
           
             delighted
          
           in
           doing
           good
           ,
           but
           (
           by
           reason
           of
           
             necessity
             )
          
           cannot
           possibly
           
             but
             do
             it
             ,
          
           it
           is
           God
           that
           
             chuseth
          
           that
           good
           ,
           and
           the
           man
           doth
           onely
           
             act
          
           it
           .
           I
           say
           ,
           
             God
             chuseth
             ,
          
           by
           a
           
             catachrestical
          
           way
           of
           speaking
           ,
           meerly
           the
           better
           to
           
             shew
          
           my
           
             thoughts
             .
          
           For
           though
           God
           did
           
             chuse
          
           to
           
             make
             a
             world
             ,
          
           and
           
             one
          
           world
           ,
           because
           it
           was
           in
           his
           power
           to
           have
           made
           
             many
             worlds
             ,
          
           or
           
             none
             at
             all
             ;
          
           yet
           I
           conceive
           it
           
             absurd
             ,
          
           to
           say
           that
           God
           did
           
             chuse
          
           to
           be
           
             good
             ,
          
           or
           that
           he
           
             chuseth
          
           to
           
             do
             good
             ,
          
           (
           in
           opposition
           to
           
             evil
             )
          
           because
           he
           
             is
             good
             ,
          
           and
           
             doth
             good
          
           by
           an
           
             absolute
             necessity
             ;
          
           he
           cannot
           
             chuse
             to
             be
             ,
          
           or
           
             to
             do
             ,
          
           any
           
             otherwise
             .
          
           And
           so
           he
           
             loves
             ,
          
           but
           doth
           not
           
             chuse
          
           it
           .
           For
           if
           that
           were
           
             true
             speaking
             ,
          
           it
           would
           be
           as
           
             true
             speaking
          
           to
           say
           ,
           That
           God
           doth
           will
           his
           
           
             being
          
           and
           
             doing
             good
             whether
             he
             will
             or
             no
             ;
          
           or
           that
           
             he
             cannot
             chuse
             but
             chuse
             :
          
           which
           is
           sure
           very
           
             childish
             untoward
             speaking
             .
          
           Onely
           he
           
             chuseth
          
           to
           
             enable
             us
          
           to
           
             do
          
           it
           ,
           because
           he
           can
           
             chuse
          
           whether
           he
           
             will
          
           so
           
             enable
          
           us
           ,
           or
           not
           .
           When
           he
           
             giveth
          
           us
           his
           
             Grace
             ,
          
           he
           hath
           the
           
             power
          
           to
           
             withhold
          
           it
           ;
           when
           he
           
             continueth
          
           his
           
             Grace
             ,
          
           he
           hath
           the
           
             power
          
           to
           
             withdraw
          
           it
           :
           therefore
           doth
           he
           
             chuse
          
           both
           to
           
             give
          
           and
           to
           
             continue
          
           it
           .
           The
           
             goodnesse
          
           of
           his
           
             essence
          
           is
           not
           
             arbitrary
          
           and
           
             elective
             ,
          
           but
           
             spontaneous
          
           and
           
             natural
             :
          
           whereas
           the
           
             goodnesse
          
           of
           his
           
             effects
          
           in
           all
           his
           
             Creatures
          
           is
           not
           
             naturally
             necessary
          
           in
           respect
           of
           him
           ,
           but
           
             arbitrary
          
           and
           
             elective
             ,
          
           meerly
           depending
           upon
           his
           
             choice
          
           and
           
             pleasure
             ;
          
           for
           he
           
             gave
          
           us
           our
           
             goodnesse
             when
             he
             would
             ,
          
           and
           may
           
             take
             it
             away
          
           when
           he
           
             plcaseth
             .
          
           To
           
             understand
          
           this
           the
           
             better
             ,
          
           and
           to
           
             hold
          
           it
           the
           
             faster
          
           in
           my
           
             understanding
             ,
          
        
         
           51.
           
           I
           must
           carefully
           
             distinguish
          
           betwixt
           
             spontaneum
          
           (
           that
           
           which
           is
           
             of
             its
             own
             accord
             )
          
           and
           
             voluntarium
             ,
          
           (
           that
           which
           is
           
             freely
          
           and
           upon
           
             choice
             .
             )
          
           The
           
             first
          
           is
           
             agreeable
          
           to
           
             inanimate
          
           creatures
           ,
           the
           
             second
          
           only
           to
           
             rational
             .
             That
          
           is
           properly
           
             oppos'd
          
           to
           
             violence
             ,
          
           but
           
             reconcilable
          
           with
           
             necessity
             ,
          
           to
           which
           
             this
          
           is
           
             oppos'd
             .
          
           E.
           G.
           A
           stone
           
             tends
             downwards
          
           by
           a
           
             natural
             ,
          
           and
           
             necessary
             ,
          
           and
           
             spontaneous
          
           motion
           .
           It
           tends
           downwards
           of
           
             necessity
             ,
          
           because
           it
           
             cannot
             but
             do
          
           so
           :
           and
           yet
           
             spontaneously
             ,
          
           because
           it
           doth
           it
           
             without
             violence
             ,
          
           and
           
             of
             its
             own
             accord
             .
          
           But
           yet
           that
           motion
           is
           not
           
             voluntary
             ,
          
           nor
           doth
           the
           
             stone
             chuse
          
           that
           kind
           of
           
             tendency
             ,
          
           because
           it
           could
           not
           
             refuse
          
           it
           ,
           as
           not
           being
           furnisht
           with
           the
           
             liberty
          
           of
           a
           
             will
             .
          
           Thus
           when
           I
           made
           my
           entrance
           out
           of
           the
           
             womb
          
           into
           the
           
             world
             ,
          
           I
           did
           not
           
             chuse
          
           to
           go
           
             forwards
             ,
          
           because
           I
           had
           
             not
          
           the
           
             power
          
           to
           stay
           
             behind
             ;
          
           I
           did
           it
           as
           a
           
             spontaneous
             ,
          
           not
           as
           a
           
             voluntary
          
           Agent
           .
           But
           now
           that
           I
           am
           capable
           either
           of
           
             vertue
             ,
          
           or
           of
           
             vice
             ,
          
           and
           do
           
             pursue
          
           the
           
             one
             ,
          
           in
           
             refusal
          
           of
           the
           
             other
             ,
          
           I
           do
           it
           not
           onely
           in
           a
           
             spontaneous
             ,
          
           but
           in
           a
           
             voluntary
          
           manner
           .
           We
           have
           the
           
             perfect
             character
          
           of
           a
           
             voluntary
             Agent
          
           in
           that
           admirable
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           the
           
             Son
          
           of
           
             Syrach
             .
          
           
             The
             Lord
             left
             man
             in
             the
             hand
             of
             his
             counsel
             ;
             if
             thou
             wilt
             ,
             
             to
             keep
             the
             Commandements
             .
             He
             hath
             set
             fire
             and
             water
             before
             thee
             :
             stretch
             forth
             thy
             hand
             unto
             whether
             thou
             wilt
             .
             Before
             man
             is
             life
             and
             death
             ,
             and
             whether
             him
             liketh
             shall
             be
             given
             him
             .
          
           I
           dare
           not
           (
           like
           
             Marcion
             )
          
           be
           more
           inquisitive
           ,
           why
           God
           made
           man
           with
           such
           a
           freedome
           
           of
           
             willing
          
           or
           
             nilling
             ,
          
           then
           why
           he
           made
           the
           hand
           with
           those
           
             two
             Muscles
             ,
          
           whereof
           the
           
             one
          
           doth
           move
           
             to
             thetaking
          
           of
           a
           thing
           ,
           and
           the
           
             other
             ,
          
           to
           the
           
             throwing
             of
             it
             away
             .
          
        
         
           52.
           
           Having
           spoken
           all
           this
           in
           order
           to
           the
           clearing
           of
           
             resistibility
          
           of
           the
           
             working
          
           of
           
             Grace
          
           in
           God's
           
             Elect
             ,
          
           I
           think
           I
           
           cannot
           do
           better
           than
           to
           
             apply
          
           my
           reasoning
           to
           
             two
             Examples
          
           (
           at
           least
           as
           much
           of
           it
           as
           shall
           be
           needful
           ;
           )
           whereof
           one
           must
           be
           the
           
             Protoplast
          
           before
           his
           
             Fall
             ,
          
           and
           the
           other
           must
           be
           one
           of
           his
           
             posterity
             ,
          
           whom
           we
           are
           very
           well
           assured
           to
           have
           been
           one
           of
           God's
           
             Elect.
             Adam
          
           was
           made
           in
           a
           state
           of
           
             Innocence
             ,
          
           and
           (
           God
           not
           requiring
           any
           
             impossibilities
             ,
          
           as
           
             brick
          
           without
           
             straw
             )
          
           had
           grace
           enough
           to
           have
           performed
           a
           most
           
             adequate
             obedience
          
           to
           God's
           
             Command
             .
          
           Which
           if
           he
           had
           not
           
             resisted
             ,
          
           how
           could
           he
           have
           
             sinn'd
             ?
          
           And
           if
           that
           
             measure
          
           of
           
             Grace
          
           was
           lessen'd
           before
           he
           
             sinn'd
             ,
          
           how
           was
           the
           
             taking
             away
          
           of
           
             Grace
          
           any
           
             punishment
          
           of
           his
           
             Fall
             ?
          
           Or
           ,
           how
           was
           he
           then
           in
           the
           
             state
          
           of
           
             Innocence
             ?
          
           If
           he
           was
           not
           ,
           then
           was
           he
           
             sinful
             before
          
           he
           
             sinn'd
             .
          
           God
           doth
           not
           
             take
             away
          
           his
           
             Grace
             ,
          
           unlesse
           to
           
             punish
          
           the
           
             abuse
          
           of
           it
           .
           But
           
             Adam
          
           did
           not
           
             abuse
          
           it
           before
           he
           
             sinn'd
             .
          
           And
           by
           our
           Saviours
           Rule
           
             [
             To
             him
             that
             hath
             shall
             be
             given
             ]
          
           God
           would
           rather
           have
           given
           him
           
           
             more
             ,
          
           than
           have
           taken
           away
           
             any
             .
          
           From
           whence
           it
           follows
           ,
           that
           though
           the
           
             working
          
           of
           
             Grace
          
           in
           the
           
             heart
          
           of
           
             Adam
          
           was
           so
           
             strong
          
           and
           so
           
             perfect
             ,
          
           as
           to
           
             enable
          
           him
           to
           
             stand
             ,
          
           and
           that
           in
           no
           lesse
           than
           a
           state
           of
           
             Innocence
             ;
          
           yet
           was
           it
           also
           so
           
             resistible
             ,
          
           as
           to
           suffer
           him
           to
           
             fall
             ,
          
           and
           that
           into
           no
           lesse
           than
           a
           state
           of
           
             perdition
             .
          
           And
           although
           he
           had
           the
           favour
           to
           be
           
             rais'd
          
           again
           in
           
             some
             measure
             ,
          
           yet
           it
           was
           not
           to
           that
           
             Innocence
          
           from
           whence
           he
           
             fell
             .
          
           So
           that
           as
           to
           his
           
             first
             Covenant
             ,
          
           and
           his
           first
           
             pitch
          
           of
           
             perfection
             ,
          
           his
           
             Fall
          
           was
           not
           only
           
             total
             ,
          
           but
           
             final
          
           too
           .
           And
           indeed
           I
           would
           know
           ,
           why
           our
           Saviour
           hath
           told
           us
           ,
           that
           
             from
             him
             that
             hath
             not
             shall
             be
             taken
             away
             even
             that
             which
             he
             hath
             ,
          
           if
           it
           is
           not
           for
           this
           reason
           ,
           
             because
             he
             hath
             lavisht
             out
             his
             talent
             ,
          
           and
           hath
           
             resisted
          
           that
           
             power
          
           of
           doing
           well
           which
           was
           
             offer'd
          
           him
           .
           Sure
           there
           is
           no
           better
           arguing
           than
           
             ab
             actu
             ad
             potentiam
             .
          
           Man
           
             can
             resist
             ,
          
           because
           he
           
             doth
             .
          
           And
           I
           may
           wonder
           ,
           as
           well
           as
           
             Grotius
             ,
          
           why
           such
           men
           are
           not
           
             confuted
          
           by
           their
           own
           
             experience
             ,
          
           who
           say
           that
           
             Grace
          
           in
           the
           
             Elect
          
           is
           
             unresistible
             ,
          
           unlesse
           they
           will
           deny
           themselves
           to
           be
           of
           the
           
             number
          
           of
           the
           
             Elect.
             David
          
           had
           
           
             Grace
          
           to
           have
           done
           
             better
          
           than
           he
           did
           in
           the
           
             double
          
           matter
           of
           
             Uriah
             ,
          
           but
           he
           
             resisted
          
           it
           with
           a
           
             witness
             ,
          
           and
           that
           for
           
             some
             months
             together
             .
          
           He
           was
           a
           
             vessel
          
           of
           
             election
             ;
          
           how
           then
           did
           he
           
             resist
          
           the
           
             Grace
          
           of
           God
           ,
           so
           as
           to
           
             fall
          
           into
           those
           
             damnable
          
           and
           
             killing
             sins
             ,
          
           in
           which
           if
           he
           had
           been
           
             snatcht
             away
             ,
          
           he
           had
           
             perished
             irreversibly
             ?
          
           It
           was
           not
           
             without
             grace
             ,
          
           (
           for
           he
           was
           one
           of
           the
           
             Elect
             ;
             )
          
           nor
           by
           its
           
             concurrence
             ,
          
           (
           for
           God
           was
           not
           
             guilty
             :
             )
          
           it
           was
           therefore
           
             against
          
           the
           
             working
          
           and
           
             means
          
           of
           
             Grace
             .
          
           Indeed
           if
           God
           did
           his
           
             utmost
             ,
          
           such
           as
           
             David
          
           could
           
             never
             sin
             :
          
           Or
           if
           they
           could
           ,
           it
           would
           argue
           
             God
          
           to
           be
           
             conquer'd
          
           either
           by
           
             man
             ,
          
           or
           
             Devil
             .
          
           Unlesse
           we
           should
           say
           ,
           that
           such
           
             omnipotent
             grace
          
           doth
           
             come
             ,
          
           and
           
             go
             ,
          
           and
           
             come
          
           again
           ,
           after
           the
           measure
           that
           God
           is
           willing
           a
           man
           should
           
             sin
             ,
          
           and
           
             repent
             ,
          
           and
           
             sin
          
           again
           .
           And
           therefore
           it
           is
           evident
           ,
           that
           God
           Almighty
           ,
           in
           his
           
             Elect
             ,
          
           doth
           shew
           the
           
             congruous
             ,
             efficacious
             power
             ,
          
           but
           not
           the
           
             irresistibility
          
           and
           
             Almightinesse
          
           of
           his
           
             Grace
             .
          
           Sure
           
             David
          
           (
           and
           
             Solomon
             )
          
           did
           
             fall
          
           from
           
             Grace
             ,
          
           by
           
             resisting
             it
             ,
          
           in
           both
           acceptions
           of
           the
           word
           
             Grace
             ,
          
           (
           as
           it
           is
           taken
           for
           gracious
           
             living
             ,
          
           and
           as
           it
           is
           taken
           for
           the
           
             favour
             of
             God
             ;
             )
          
           and
           this
           
             invincibly
             conclusible
          
           even
           from
           that
           very
           
             answer
          
           which
           is
           wont
           to
           be
           
             alledged
          
           for
           
             irresistibility
             .
          
           For
           they
           say
           that
           God
           had
           
             decreed
          
           the
           
             Repentance
          
           and
           
             return
          
           of
           
             David
             ,
          
           and
           that
           therefore
           he
           could
           
             not
             die
             ,
             until
          
           he
           had
           
             repented
             .
          
           Which
           is
           spoken
           by
           them
           for
           
             this
             reason
             ,
          
           because
           if
           
             David
          
           had
           
             not
             repented
             ,
          
           he
           must
           have
           
             perisht
             :
          
           which
           yet
           he
           could
           not
           have
           done
           ,
           if
           he
           had
           
             continued
          
           in
           the
           
             state
          
           of
           
             Grace
             .
          
        
         
           53.
           
           If
           against
           this
           it
           is
           excepted
           ,
           That
           though
           a
           
             vessel
             of
             Election
          
           
           may
           
             fall
             damnably
             from
             Grace
             ,
          
           yet
           he
           cannot
           
             finally
             ;
          
           this
           is
           unworthy
           for
           a
           
             Scholar
          
           to
           
             speak
          
           or
           
             hear
             :
          
           for
           whoever
           was
           
             so
             silly
          
           as
           to
           
             say
          
           or
           
             think
             ,
          
           that
           the
           precious
           
             vessels
             of
             Election
          
           can
           
             fall
          
           away
           
             finally
             ?
          
           this
           is
           not
           
             answering
          
           the
           
             argument
             ,
          
           but
           
             forsaking
          
           the
           
             Question
             .
          
           The
           
             Question
          
           is
           ,
           whether
           the
           
             Grace
          
           of
           God
           doth
           work
           
             irresistibly
          
           in
           the
           
             Elect
             ?
          
           not
           ,
           whether
           or
           no
           it
           
             brings
             them
          
           to
           a
           most
           
             certain
          
           and
           
             infallible
          
           degree
           of
           
             blisse
             ?
          
           (
           For
           they
           that
           
             dispute
             against
          
           the
           
             first
             ,
             affirm
          
           the
           
             second
             .
             )
             Grace
          
           is
           proved
           to
           be
           
             resistible
          
           in
           Gods
           
             Elect
          
           by
           such
           examples
           as
           
             David
             .
          
           And
           to
           that
           it
           is
           answer'd
           ,
           he
           could
           not
           
             so
             resist
          
           as
           to
           fall
           away
           
             finally
             .
          
           Which
           is
           first
           a
           
             skipping
          
           from
           the
           
             first
          
           Question
           to
           the
           
             second
             ,
          
           and
           secondly
           ,
           it
           is
           to
           say
           (
           what
           no
           man
           living
           doth
           
             gainsay
             )
          
           that
           
             such
             as
             persevere
             unto
             the
             end
             
             can
             never
             fall
             away
             finally
             .
          
           A
           grosse
           
             identical
             proposition
             ,
          
           which
           doth
           not
           onely
           
             betray
          
           the
           
             weaknesse
          
           of
           that
           
             opinion
          
           which
           it
           
             asserteth
             ,
          
           but
           doth
           
             establish
          
           the
           
             truth
          
           of
           this
           very
           
             Cause
          
           which
           I
           am
           
             pleading
             .
          
           For
           it
           confesseth
           ,
           that
           
             Grace
          
           is
           
             resistible
             ,
          
           and
           onely
           denies
           that
           it
           is
           
             finally
             resisted
             .
             David
          
           was
           
             able
          
           to
           
             resist
          
           it
           ,
           but
           he
           
             did
          
           not
           
             resist
          
           it
           
             unto
             the
             end
             .
          
           And
           every
           
             technical
             Grammarian
          
           can
           distinguish
           the
           
             Act
          
           which
           is
           implyed
           in
           the
           
             Participle
             ,
          
           from
           the
           
             Aptitude
          
           which
           is
           couched
           in
           the
           
             Adjective
          
           in
           
             bilis
             .
          
           But
           (
           to
           hasten
           towards
           the
           conclusion
           of
           my
           Readers
           
             sufferings
             )
          
           there
           is
           also
           a
           
             final
          
           as
           well
           as
           
             total
             resisting
          
           of
           such
           a
           
             Grace
          
           as
           is
           
             sufficient
          
           for
           the
           attainment
           of
           
             Glory
             .
          
           For
           (
           not
           to
           speak
           of
           those
           men
           who
           
             resisted
          
           and
           
             sinned
          
           against
           
             all
             the
             means
          
           that
           could
           be
           used
           ,
           
             Isa.
          
           5.
           4.
           and
           who
           
             alwayes
             resisted
             the
             Holy
             Ghost
             ,
          
           Acts
           7.
           51.
           and
           who
           
             would
             not
             be
             gathered
             ,
             after
          
           never
           so
           
             many
             essayes
             ,
          
           Mat.
           23.
           37.
           
           )
           how
           many
           
             Christian
             professors
          
           are
           now
           in
           
             Hell
             ,
          
           who
           when
           they
           were
           
             Infants
          
           were
           
             fit
          
           and
           
             suitable
          
           for
           
             Heaven
             ?
          
           
             Shall
             not
             I
             spare
             
               Nineveh
               ,
            
             in
             which
             are
             above
             120000.
             souls
             ,
             which
             cannot
             distinguish
             betwixt
             the
             right
             hand
             and
             the
             left
             ?
             
               
                 Ionah
              
               4.
               11.
               
            
          
           God
           speaks
           there
           of
           
             Heathen
             Infants
             ,
          
           towards
           whom
           his
           
             Bowels
          
           did
           
             yearn
          
           within
           him
           ,
           and
           that
           upon
           the
           
             impendence
          
           of
           but
           a
           
             temporal
             destruction
             .
          
           But
           I
           speak
           here
           of
           
             Infants
             born
          
           and
           
             baptized
          
           into
           a
           
             membership
          
           of
           the
           Church
           .
           How
           many
           are
           there
           of
           such
           ,
           who
           in
           their
           
             harmlesse
             Non-age
          
           were
           
             babes
          
           of
           
             Grace
             ,
          
           and
           yet
           have
           
             out-lived
          
           their
           
             Innocence
             ,
          
           so
           as
           at
           last
           to
           be
           transformed
           into
           
             vessels
          
           of
           
             wrath
             ?
          
           I
           will
           shut
           up
           this
           
             Paragraph
          
           with
           the
           words
           of
           
             Tertullion
             .
          
           
             
               *
            
             
               Saul
            
             was
             turned
             into
             a
             P●ophet
             by
             the
             Spirit
             of
             holinesse
             ,
             as
             well
             as
             into
             an
             Apostate
             by
             the
             spirit
             of
             uncleanness
             :
             And
             the
             Devil
             entred
             into
             
               Iudas
               ,
            
             who
             for
             some
             time
             together
             had
             been
             deputed
             with
             the
             Elect.
             
          
           And
           with
           the
           saying
           of
           St.
           
             Augustine
             ,
          
           That
           
             †
          
           
             if
             the
             regenerate
             and
             justified
             shall
             fall
             away
             into
             a
             wicked
             course
             of
             living
             by
             his
             own
             will
             and
             pleasure
             ,
             he
             cannot
             say
             ,
             I
             have
             not
             received
             ,
             because
             he
             hath
             wilfully
             lost
             that
             Grace
             of
             God
             which
             he
             had
             received
             ,
             by
             that
             will
             of
             his
             which
             was
             at
             liberty
             to
             sin
             .
          
           And
           how
           exactly
           that
           
           
             Father
             doth
             speak
          
           my
           
             sense
          
           of
           this
           businesse
           ,
           I
           leave
           it
           for
           any
           one
           to
           judge
           who
           shall
           consult
           him
           
             De
             praed.
             Sanct.
             l.
             1.
             c.
             14.
             
             De
             bono
             Persev
             .
             l.
             2.
             c.
             1
             ,
             &
             6.
             &
             l.
             2.
             c.
             8
             ,
             &
          
           13.
           
           And
           I
           would
           very
           fain
           know
           ,
           whether
           the
           
             lost
             Groat
             ,
          
           the
           
             lost
             Sheep
             ,
          
           and
           the
           
             prodigal
             Son
             ,
          
           do
           not
           signifie
           (
           in
           our
           
             Saviours
             Parables
             )
          
           that
           a
           
             true
             believer
          
           may
           be
           
             lost
             ,
          
           and
           being
           
             lost
          
           may
           be
           
             found
             ,
          
           and
           again
           become
           a
           
             true
             believer
             .
          
           Which
           is
           as
           much
           as
           I
           desire
           to
           prove
           the
           thing
           under
           consideration
           .
        
      
       
         
           CHAP.
           V.
           
        
         
           54.
           
           HAving
           evinced
           to
           my self
           (
           and
           that
           is
           all
           that
           I
           pretend
           to
           )
           
           first
           ,
           that
           my
           will
           
             of
             it self
          
           is
           
             inclinable
          
           to
           
             evil
             ;
          
           and
           that
           ,
           secondly
           ,
           
             of
             it self
          
           it
           is
           
             not
             inclinable
          
           to
           
             good
             ;
          
           and
           that
           ,
           thirdly
           ,
           it
           is
           
             inclined
          
           by
           the
           
             singular
          
           and
           
             special
             operation
          
           of
           
             Grace
             ,
          
           to
           the
           
             refusing
          
           of
           
             evil
             ,
          
           and
           to
           the
           
             chusing
          
           of
           
             good
             ;
          
           and
           
           that
           therefore
           ,
           in
           the
           
             fourth
             place
             ,
          
           that
           
             singular
             Grace
          
           doth
           not
           work
           so
           
             irresistibly
          
           as
           to
           
             compel
          
           an
           
             unwilling
             will
             ,
          
           but
           yet
           so
           
             strongly
             ,
          
           as
           to
           
             heal
          
           a
           
             sick
          
           one
           ;
           not
           so
           
             necessitating
          
           the
           
             will
          
           of
           God's
           Elect
           ,
           as
           that
           
             inevitably
          
           it
           
             must
             ,
          
           but
           yet
           so
           
             powerfully
             perswading
             ,
          
           as
           that
           it
           
             certainly
             will
             ,
          
           both
           
             believe
          
           and
           
             obey
             ,
          
           and
           after
           
             repentance
             persevere
          
           unto
           the
           
             end
             :
          
           I
           should
           in
           
             civility
          
           to
           my
           
             Reader
          
           conclude
           this
           
             Trouble
             ,
          
           if
           I
           were
           sure
           that
           some
           men
           would
           not
           call
           it
           
             Tergiversation
             ;
          
           and
           if
           I
           were
           not
           
             obliged
          
           by
           
             those
             Papers
             ,
          
           which
           have
           been
           so
           
             frequently
             ,
          
           so
           
             falsly
             ,
          
           (
           that
           I
           may
           not
           say
           maliciously
           )
           transcribed
           ,
           and
           are
           
             threatned
          
           to
           be
           laid
           very
           
             publiquely
          
           to
           my
           
             charge
             ,
          
           (
           and
           which
           I
           plead
           in
           the
           
             defence
          
           of
           this
           mine
           own
           
             publication
             ,
          
           which
           I
           should
           never
           have
           
             chosen
          
           upon
           
             such
          
           a
           
             subject
             ,
          
           as
           I
           have
           
             least
          
           of
           all
           
             studied
             ,
          
           and
           am
           least
           
             delighted
          
           in
           of
           any
           other
           )
           to
           remonstrate
           the
           
             utmost
          
           of
           what
           I
           think
           in
           these
           matters
           .
           For
           I
           do
           
             stedfastly
             believe
          
           (
           what
           I
           also
           
             asserted
          
           in
           that
           
             extemporary
             D●scourse
             ,
          
           which
           was
           the
           
             innocent
             cause
          
           of
           this
           
             unacceptable
             effect
             .
             )
          
           That
           Gods
           
             Decree
          
           of
           
             Election
          
           
           
           from
           all
           
             eternity
             ,
          
           was
           not
           
             absolute
          
           and
           
             irrespective
             ,
          
           but
           in
           
             respect
             unto
             ,
          
           and
           in
           
             prescience
          
           of
           some
           qualification
           ,
           without
           which
           
             no
             man
             is
             the
             proper
             object
          
           of
           
             such
             Decree
             .
          
           And
           this
           I
           prove
           to
           my self
           from
           these
           wayes
           of
           Reasoning
           .
        
         
           55.
           
           
             First
             ,
          
           I
           consider
           with
           my self
           ,
           that
           there
           is
           
             no
             salvation
          
           but
           onely
           to
           
             such
          
           as
           are
           found
           to
           be
           in
           
             Christ
             Iesus
             ,
          
           in
           the
           
           day
           of
           
             Death
          
           and
           of
           
             Iudgement
             .
          
           Which
           no
           man
           living
           can
           be
           ,
           unlesse
           he
           be
           qualified
           with
           such
           
             conditions
             ,
          
           as
           
             without
             which
          
           it
           is
           
             impossible
          
           to
           be
           so
           
             found
          
           (
           such
           as
           are
           
             Faith
             ,
          
           and
           
             Obedience
             ,
          
           and
           
             Repentance
             ,
          
           after
           sin
           ,
           
             bringing
             forth
             such
             fruits
             as
             are
             worthy
             of
             Repentance
             ,
          
           and
           
             perseverance
             in
             well-doing
             unto
             the
             end
             .
             )
          
           That
           God
           will
           
             save
          
           none
           but
           
             such
             ,
          
           is
           
             all
             mens
             Confession
             .
          
           And
           that
           he
           
             saves
          
           none
           but
           
             such
          
           whom
           he
           
             decrees
          
           to
           save
           ,
           is
           every
           whit
           as
           
             plain
             .
          
           Therefore
           none
           but
           
             such
          
           are
           the
           
             object
          
           of
           
             such
             Decree
             .
          
           For
           if
           he
           
             decreed
          
           to
           save
           any
           without
           
             regard
          
           or
           
             respect
          
           to
           their
           being
           such
           ,
           he
           might
           
             actually
             save
          
           them
           without
           
             regard
          
           or
           
             respect
          
           to
           their
           being
           
             such
             .
          
           Because
           whatsoever
           is
           
             justly
             decreed
             ,
          
           may
           be
           justly
           
             executed
          
           as
           it
           is
           decreed
           .
           But
           it
           is
           granted
           on
           all
           sides
           (
           ●s
           I
           suppose
           )
           that
           God
           will
           save
           
             none
          
           except
           
             such
          
           as
           are
           found
           to
           be
           in
           
             Christ
          
           with
           the
           aforesaid
           
             qualifications
             :
          
           and
           therefore
           it
           should
           be
           
             agreed
          
           on
           all
           sides
           ,
           that
           he
           
             decreed
          
           to
           save
           
             none
          
           but
           
             such
             as
             they
             .
          
           And
           what
           is
           that
           but
           a
           
             respective
          
           and
           
             conditional
          
           Decree
           ,
           made
           in
           
             intuition
          
           of
           our
           
             being
          
           in
           
             Christ
             ,
          
           and
           of
           our
           being
           so
           
             qualified
          
           to
           be
           
             in
             Christ
             ?
          
           So
           that
           although
           
             our
             election
             is
             not
             of
             works
             ,
          
           but
           
             of
             him
             that
             calleth
             ;
          
           yet
           
             good
             works
          
           are
           required
           as
           a
           
             necessary
             condition
             ,
          
           though
           utterly
           unworthy
           to
           be
           a
           
             cause
          
           of
           
             our
             election
             .
          
           Nor
           can
           it
           be
           without
           respect
           to
           the
           
             condition
          
           of
           the
           
             Covenant
             ,
          
           that
           the
           
             Covenant
          
           is
           
             made
             ,
          
           and
           the
           
             promise
             decreed
          
           to
           be
           
             fulfilled
             .
          
        
         
           56.
           
           
             Secondly
             ,
          
           I
           consider
           ,
           that
           the
           
             Decree
          
           of
           the
           
             Father
          
           to
           
             send
          
           the
           
             Son
          
           to
           be
           a
           
             second
             Adam
             ,
          
           was
           in
           
             respect
          
           and
           
             regard
          
           to
           the
           
             back-sliding
          
           of
           the
           
             first
             Adam
             .
          
           Without
           which
           it
           was
           
             impossible
          
           that
           the
           Son
           of
           God
           should
           have
           been
           sent
           to
           be
           the
           
             Saviour
          
           of
           the
           world
           .
           And
           the
           
             decree
          
           of
           God
           Almighty
           to
           save
           
           the
           
             first
             Adam
             ,
          
           was
           in
           regard
           of
           and
           
             respect
          
           to
           the
           
             meritoriousness
          
           of
           the
           
             second
             Adam
             .
          
           For
           God
           
             adopteth
          
           never
           a
           
             child
             ,
          
           nor
           doth
           
             acknowledge
          
           him
           for
           
             his
             own
             ,
          
           so
           as
           to
           give
           him
           
             eternal
             life
             ,
          
           unless
           it
           be
           for
           the
           sake
           of
           his
           
             only-begotten
             Son
             .
          
           First
           ,
           God
           
           
             pitied
          
           a
           
             woful
             world
             ,
          
           then
           he
           
             loved
          
           what
           he
           
             pitied
             ,
          
           next
           he
           
             gave
          
           his
           own
           
             Son
          
           to
           
             save
          
           what
           he
           
             loved
             ;
          
           and
           upon
           the
           
             condition
          
           of
           
             believing
             in
             his
             Son
             ,
          
           he
           gave
           it
           a
           promise
           of
           
             eternal
             life
             .
          
           For
           so
           
             believing
          
           is
           
             interposed
          
           betwixt
           
             love
          
           and
           
             life
             ,
          
           in
           the
           3.
           of
           S.
           
             Iohn
          
           verse
           26.
           
           
             God
             so
             loved
             the
             world
             ,
          
           that
           he
           gave
           his
           onely
           
             begotten
             Son
             ,
          
           that
           whosoever
           
             believeth
             in
             him
             ,
          
           should
           not
           perish
           but
           have
           
             everlasting
             life
             .
          
           From
           this
           Text
           it
           appeareth
           ,
           that
           God
           
             loved
          
           the
           
             world
             before
          
           he
           
             gave
          
           his
           
             Son
          
           to
           it
           ;
           for
           
             therefore
             gave
          
           he
           his
           
             Son
             ,
          
           because
           he
           
             loved
          
           it
           .
           But
           it
           was
           not
           a
           
             love
          
           by
           which
           he
           loved
           it
           to
           
             life
             everlasting
             ;
          
           for
           with
           such
           
             love
          
           he
           onely
           loved
           it
           in
           his
           
             Son
             ;
          
           and
           the
           world
           is
           not
           capable
           of
           such
           a
           
             love
          
           without
           the
           
             condition
          
           of
           
             believing
             .
          
           It
           was
           therefore
           in
           prescience
           of
           our
           
             believing
             in
             Christ
             ,
          
           that
           God
           
             elected
          
           us
           to
           
             life
             eternal
             .
          
           For
           Christ
           is
           not
           
             only
          
           the
           
             means
             ,
          
           (
           as
           some
           affirm
           )
           but
           the
           
             meritorious
             cause
             ,
          
           and
           the
           
             Head
          
           of
           our
           
             Election
             .
             Christ
             was
             foreknown
             ,
          
           1
           Pet.
           1.
           2.
           and
           
             we
             in
             him
             ,
          
           Rom.
           8.
           29.
           
           Christ
           was
           
             predestin'd
             ,
          
           and
           
             we
             by
             him
             ,
          
           Ephes.
           1.
           5.
           
        
         
           57.
           
           
             Thirdly
             ,
          
           I
           consider
           ,
           that
           there
           must
           be
           a
           
             difference
          
           before
           
           there
           can
           be
           an
           
             election
             .
             Love
          
           indeed
           is
           an
           
             act
          
           of
           
             favour
             ,
          
           but
           
             election
          
           is
           properly
           an
           
             act
          
           of
           
             judgement
             ;
          
           a
           
             preferring
          
           of
           the
           
             better
          
           before
           the
           
             worse
             .
          
           They
           that
           say
           God
           
             elected
          
           such
           a
           number
           of
           men
           without
           the
           least
           
             intuition
          
           of
           their
           qualifications
           by
           which
           they
           are
           differenced
           from
           the
           
             reprobated
             crew
             ,
          
           do
           speak
           
             illogically
          
           (
           to
           say
           no
           worse
           .
           )
           How
           much
           
             safer
          
           is
           it
           to
           say
           ,
           that
           because
           such
           men
           as
           are
           
             in
             Christ
             by
             Faith
             ,
          
           are
           
             better
          
           than
           such
           as
           are
           
             out
             of
             Christ
          
           by
           
             Infidelity
             ,
          
           therefore
           
             those
          
           are
           
             taken
             ,
          
           and
           
             these
          
           are
           
             left
             ?
          
           Nor
           doth
           this
           
             derogate
          
           from
           
             God
             ,
          
           or
           
             arrogate
          
           to
           
             man
             ,
          
           to
           say
           ,
           he
           
             chuseth
          
           his
           own
           
             gifts
             ,
          
           any
           more
           than
           it
           doth
           to
           say
           ,
           
             he
             crowns
             them
             .
          
           For
           God
           doth
           
             gave
          
           us
           the
           
             advantage
          
           of
           our
           being
           
             in
             Christ
             ,
          
           as
           well
           as
           
             chuse
          
           us
           for
           that
           
             advantage
             .
          
           First
           he
           
             giveth
          
           us
           his
           
             Son
             ,
          
           next
           he
           giveth
           us
           his
           
             Grace
          
           whereby
           to
           
             enable
          
           us
           to
           
             believe
          
           in
           his
           
             Son
             ,
          
           and
           
             so
             believing
          
           he
           doth
           
             elect
          
           us
           .
           So
           that
           here
           is
           no
           
             matter
          
           for
           man
           to
           
             boast
          
           on
           ;
           he
           having
           
             nothing
          
           which
           he
           hath
           not
           
             received
             ,
          
           no
           not
           so
           much
           as
           his
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           It
           is
           
             God
          
           that
           
             makes
          
           the
           
             difference
             ,
          
           as
           well
           as
           
             God
          
           that
           
             chuseth
             .
          
           And
           it
           seems
           this
           very
           argument
           from
           the
           
             nature
          
           and
           
             use
          
           of
           the
           word
           
             Election
             ,
          
           did
           prevail
           with
           S.
           
             Austin
          
           and
           
             Oecumen●us
             .
          
           
           St.
           
             Austin
          
           saith
           expresly
           ,
           that
           
             Iustification
             precedeth
             Election
             ;
          
           
           and
           his
           reason
           is
           ,
           because
           no
           man
           is
           
             elected
             unlesse
             he
             differ
             from
             him
             that
             is
             rejected
             .
          
        
         
           58.
           
           
             Fourthly
             ,
          
           I
           consider
           that
           the
           whole
           
             Tenor
          
           of
           the
           
             Scriptures
             ,
          
           
           in
           the
           
             Iudgement
          
           of
           
             all
          
           the
           
             Fathers
             ,
          
           who
           are
           best
           able
           to
           
             understand
          
           them
           ,
           teacheth
           no
           other
           
             praedestination
             ,
          
           than
           
             in
          
           and
           
             through
             Christ
             ,
          
           which
           is
           
             respective
          
           and
           
             conditional
             .
          
           First
           the
           Scripture
           gives
           us
           none
           but
           
             conditional
             promises
             ;
          
           such
           as
           ,
           
             If
             any
             man
             keep
             my
             saying
             ,
             he
             
             shall
             never
             taste
             Death
             .
             Whatsoever
             a
             man
             soweth
             that
             shall
             he
             reap
             .
             
               And
               ,
            
             we
             shall
             reap
             if
             we
             faint
             not
             .
             If
             any
             man
             will
             hear
             my
             voice
             ,
             and
             open
             the
             doore
             ,
             I
             
             will
             come
             in
             to
             him
             ,
             &c.
             
          
           Nay
           even
           the
           very
           Texts
           which
           are
           wont
           to
           be
           urged
           for
           
             irrespective
             Election
          
           do
           seem
           very
           precisely
           to
           
             evince
          
           the
           
             contrary
             .
          
           For
           when
           God
           is
           said
           to
           
             praedestine
          
           according
           to
           
             his
             good
             pleasure
             which
             he
          
           
           
             had
             purposed
             in
             himself
             ,
          
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           rendred
           
             good
             pleasure
             ,
          
           doth
           not
           signifie
           the
           
             absolutenesse
             ,
          
           but
           the
           
             respectivenesse
          
           of
           his
           
             will
             :
          
           for
           it
           
             relateth
          
           to
           something
           in
           which
           God
           is
           
             well
             pleased
             ,
          
           and
           that
           is
           
             Christ
             .
          
           It
           being
           impossible
           for
           God
           to
           please
           
             himself
          
           with
           
             mankinde
             ,
          
           or
           for
           
             men
          
           to
           be
           
             acceptable
          
           and
           
             well
             pleasing
          
           to
           God
           ,
           any
           otherwise
           than
           in
           
             him
             ,
          
           of
           whom
           it
           was
           said
           ,
           
             This
             is
             my
             beloved
             Son
             in
             whom
             I
             am
             well
             pleased
             .
          
           Besides
           ,
           
             all
          
           those
           
             Scriptures
          
           which
           doe
           teach
           
             universal
             Grace
             ,
          
           and
           
             Redemption
             ,
          
           (
           which
           I
           suppose
           hath
           been
           
             proved
          
           in
           the
           prosecution
           of
           my
           
             first
             principle
             )
          
           doe
           seem
           to
           me
           most
           clearly
           to
           inferre
           a
           
             respective
          
           and
           
             conditional
             Election
             .
          
           For
           if
           it
           is
           true
           ,
           that
           Christ
           did
           offer
           up
           himself
           ,
           not
           only
           
             sufficiently
             ,
          
           but
           
             intentionally
             ,
          
           for
           all
           ;
           if
           he
           did
           
             earnestly
             desire
             ,
          
           that
           
             every
             one
          
           would
           
             come
             in
          
           upon
           the
           preaching
           of
           his
           
             Word
             ,
          
           and
           receive
           the
           benefit
           of
           his
           
             Death
          
           and
           
             Passion
             ;
          
           if
           his
           
             warnings
          
           were
           not
           in
           
             jest
             ,
          
           and
           his
           
             invitations
             serious
             ;
          
           if
           
             [
             depart
             from
             me
             ye
             cursed
             ]
          
           was
           therefore
           
             foretold
             ,
          
           that
           every
           one
           might
           
             beware
          
           and
           not
           
             obtrude
          
           himself
           upon
           that
           
             sentence
             ;
          
           if
           he
           is
           
             unwilling
          
           that
           any
           one
           should
           be
           
           
             caught
          
           in
           the
           
             Serpents
             snare
             ,
          
           who
           shews
           to
           
             all
          
           (
           without
           exception
           )
           a
           
             certain
             way
          
           to
           
             escape
             ;
          
           if
           (
           as
           St.
           
             Austin
             speaks
             )
             he
          
           is
           desirous
           not
           to
           
             strike
             ,
          
           who
           bids
           us
           
             look
          
           to
           
           our
           
             posture
             ,
          
           and
           
             stand
          
           upon
           our
           
             guard
             ;
          
           if
           (
           as
           St.
           
             Austin
          
           speaks
           
             again
             )
          
           he
           shews
           his
           
             power
          
           to
           
             punish
             none
          
           but
           onely
           those
           that
           
             refuse
          
           his
           
             Mercy
             ,
          
           and
           would
           not
           
             damn
          
           any
           
             one
          
           without
           
             respect
          
           to
           
             sin
             ,
          
           who
           gave
           his
           
             own
             Son
          
           to
           die
           for
           
             all
             :
          
           then
           his
           refusing
           of
           the
           
             Goats
          
           in
           respect
           of
           that
           which
           makes
           them
           
             differ
          
           from
           
             Sheep
             ,
          
           infers
           his
           
             Election
          
           of
           the
           
             Sheep
          
           in
           
             respect
          
           of
           that
           which
           makes
           them
           
             differ
          
           from
           
             Goats
             .
          
           And
           I
           have
           made
           the
           more
           haste
           to
           make
           this
           
             Inference
             ,
          
           because
           as
           the
           
             respectivenesse
          
           of
           
             Election
          
           needs
           not
           otherwise
           to
           be
           proved
           than
           by
           the
           
             respectivenesse
          
           of
           
             Reprobation
             ;
          
           so
           they
           are
           both
           taken
           for
           
             granted
             ,
          
           upon
           the
           supposition
           of
           
             Christ's
          
           having
           dyed
           ,
           not
           onely
           
             sufficiently
             ,
          
           but
           
             intentionally
             ,
          
           for
           
             all
             .
          
           Towards
           which
           (
           having
           discoursed
           so
           largely
           of
           it
           already
           )
           I
           will
           onely
           offer
           this
           
             one
             consideration
             ,
          
           which
           
             meets
          
           my
           
             pen
          
           as
           I
           am
           
             writing
             ,
          
           and
           even
           
             obtrudes
          
           it self
           upon
           me
           to
           be
           
             delivered
             .
          
           It
           is
           briefly
           this
           :
           That
           since
           our
           
             Saviour
          
           upon
           the
           
             Crosse
          
           did
           very
           
             heartily
             pray
             ,
          
           even
           for
           those
           very
           
             homicides
             ,
          
           and
           
             parricides
             ,
          
           and
           
             Deicides
          
           that
           
             kill'd
          
           him
           ,
           we
           have
           no
           reason
           but
           to
           believe
           ,
           that
           he
           
             laid
             down
          
           his
           
             life
          
           even
           for
           them
           that
           
             took
             it
             away
             ;
          
           and
           that
           he
           
             died
          
           for
           
             all
          
           for
           whom
           he
           
             prayed
             .
          
           And
           yet
           we
           reading
           of
           their
           
             Murders
             ,
          
           but
           not
           of
           their
           
             Repentance
             ,
          
           I
           should
           be
           loth
           to
           tell
           
             my
             people
             ,
          
           that
           those
           
             crucifying
             wretches
          
           were
           
             precious
             vessels
          
           of
           
             Election
             ,
          
           (
           in
           complyance
           with
           that
           opinion
           ,
           that
           
             Christ
             died
             only
             for
             the
             Elect
             )
          
           lest
           they
           should
           
             comfort
          
           up
           themselves
           in
           the
           most
           
             crimson
             sins
          
           that
           can
           be
           named
           (
           like
           some
           in
           the
           world
           )
           as
           
             well
             consisting
          
           with
           their
           
             pretensions
          
           to
           the
           
             Kingdome
          
           of
           
             Heaven
             .
          
           And
           yet
           ,
           in
           my
           
             shallow
             Iudgement
             ,
          
           (
           which
           because
           it
           is
           
             shallow
             ,
          
           I
           do
           submit
           to
           those
           of
           
             deeper
          
           and
           
             profounder
             reach
             ,
          
           how
           
             dogmatically
          
           soever
           I
           may
           seem
           to
           have
           spoken
           in
           many
           places
           of
           this
           Discourse
           )
           I
           say
           ,
           in
           my
           shallow
           judgement
           ,
           Christ
           dyed
           for
           
             all
          
           for
           whom
           he
           
             prayed
             ;
          
           and
           he
           
             prayed
          
           for
           them
           that
           
             curs'd
             themselves
             .
             His
             blood
             be
             upon
             us
          
           (
           said
           they
           ;
           )
           and
           yet
           (
           said
           he
           )
           
             Father
             ,
             forgive
             them
             .
          
           He
           made
           his
           
             Murderers
             Execration
          
           become
           his
           
             Prayer
             .
          
           He
           took
           the
           
             poyson
          
           out
           of
           
           their
           
             Curse
             ,
             and
          
           made
           it
           
             wholesome
          
           for
           them
           .
           He
           
             wished
             ,
          
           as
           well
           as
           they
           ,
           
             that
             his
             bloud
             might
             be
             both
             upon
             them
             and
             upon
             their
             children
             ;
          
           but
           in
           his
           own
           most
           
             mercifull
             ,
          
           not
           in
           their
           
             barbarous
          
           and
           
             cruel
             sense
             :
          
           for
           they
           meant
           the
           
             guilt
             ,
             He
          
           the
           
             benefit
          
           of
           his
           
             bloud
             ;
          
           and
           would
           have
           it
           
             light
             on
             them
             ,
          
           not
           to
           
             accuse
             ,
          
           but
           
             cleanse
          
           them
           .
           And
           yet
           I
           dare
           not
           affirm
           ,
           that
           they
           were
           all
           a
           
             portion
             of
             God's
             Elect.
             
          
        
         
           59.
           
           Lastly
           ,
           I
           consider
           ,
           that
           the
           main
           
             stream
          
           of
           the
           
             Fathers
          
           doth
           
             run
          
           this
           
             way
             .
          
           And
           not
           to
           trouble
           my
           
             Reader
          
           with
           
           such
           a
           
             Catalogue
          
           of
           particulars
           ,
           as
           I
           gave
           in
           before
           ,
           for
           a
           
             Conditional
             reprobation
             ,
          
           (
           which
           yet
           I
           think
           were
           very
           easie
           upon
           a
           very
           
             small
             warning
             )
          
           I
           will
           content
           my self
           at
           present
           to
           prove
           what
           I
           say
           from
           the
           confessions
           of
           
             Beza
             ,
          
           and
           Doctor
           
             Twisse
             .
          
           First
           
             Beza
          
           in
           his
           
             Comment
          
           upon
           
             Rom.
          
           11.
           
           2.
           rejects
           the
           Iudgement
           of
           the
           
             Fathers
             ,
          
           because
           they
           are
           not
           (
           as
           he
           would
           have
           them
           )
           for
           the
           
             absolute
             ,
             irrespective
             ,
             unconditional
          
           way
           .
           And
           Dr.
           
             Twisse
          
           confesseth
           ,
           that
           all
           the
           
             Ancients
             ,
          
           before
           St.
           
             Austin
             ,
          
           did
           place
           the
           
             object
          
           of
           
             God's
             Election
          
           in
           
             Fide
             praevisa
             .
          
           At
           which
           St.
           
             Austin
          
           was
           so
           far
           from
           being
           any
           way
           displeased
           ,
           as
           that
           (
           with
           very
           great
           
             reverence
          
           to
           their
           
             Authority
             )
          
           he
           made
           it
           appear
           to
           be
           an
           
             innocent
          
           and
           
             harmlesse
             Tenent
             .
          
           He
           affirmed
           that
           all
           the
           
             Fathers
             ,
          
           who
           lived
           before
           himself
           ,
           agreed
           in
           this
           ,
           
             That
             the
             Grace
             of
             God
             is
             not
             prevented
             by
             humane
             merits
             .
          
           Which
           
             one
             profession
          
           he
           thought
           
             sufficient
             for
             the
             asserting
             of
             the
             free
             Grace
             of
             the
             Divine
             praedestination
             .
          
           To
           which
           saying
           of
           St.
           
             Austin
             ,
          
           because
           I
           find
           that
           Dr.
           
             Twisse
             doth
          
           very
           
             readily
             subscribe
             ,
          
           I
           ought
           in
           reason
           to
           be
           secured
           from
           any
           very
           
             hard
             censure
             ,
          
           because
           I
           am
           not
           an
           
             affirmer
          
           of
           
             humane
             merits
             ,
          
           much
           lesse
           do
           I
           
             place
          
           them
           in
           a
           
             precedency
          
           to
           
             Grace
             .
          
        
         
           60.
           
           I
           conclude
           with
           a
           desire
           of
           so
           much
           
             liberty
          
           of
           
             conscience
             ,
          
           
           as
           to
           believe
           with
           St.
           
             Paul
             ,
          
           That
           
             God
             is
             a
             respecter
             not
             of
          
           
             *
          
           
             Persons
             ,
          
           but
           of
           
             *
          
           
             Works
             .
          
           That
           my
           
             sins
             are
             perfectly
          
           and
           
             entirely
             mine
             own
             .
          
           And
           that
           if
           I
           do
           any
           thing
           that
           is
           
             good
             ,
          
           it
           is
           
             not
             I
             that
             do
             it
             ,
          
           but
           the
           
             a
          
           
             Grace
          
           of
           
             God
          
           that
           is
           
             in
          
           me
           .
           Yet
           so
           ,
           as
           that
           
             I
             can
          
           
             b
          
           do
           
             all
             things
          
           through
           him
           that
           
             strengthens
             me
             .
          
           And
           who
           doth
           
             so
             strengthen
             ,
          
           as
           that
           
             I
             may
          
           do
           them
           ,
           
           but
           not
           so
           
             force
          
           me
           as
           that
           I
           
             must
             .
          
           In
           this
           ,
           and
           every
           other
           thing
           ,
           I
           have
           been
           long
           since
           taught
           by
           
             Vincentius
             Lirinensis
             ,
          
           (
           whom
           I
           shall
           ever
           observe
           to
           the
           
             utmost
          
           of
           my
           
             discretion
             )
          
           to
           
             opine
          
           with
           the
           
             most
             ,
          
           and
           
             most
             judicious
             ,
          
           rather
           than
           with
           the
           
             fewest
             ,
          
           and
           least
           
             discerning
             .
             Opiniastrete
          
           is
           a
           
             fault
             ,
          
           but
           
             Fallibility
          
           is
           
             none
             .
          
           If
           my
           
             Teachers
          
           are
           in
           the
           
             right
             ,
          
           they
           have
           
             knowledge
          
           enough
           to
           make
           me
           
             moderately
             instructed
             :
          
           if
           they
           are
           anywhere
           in
           the
           
             wrong
             ,
          
           they
           have
           
             authority
          
           enough
           to
           make
           me
           
             pardonably
             erroneous
             :
          
           if
           I
           have
           not
           
             perspicacity
          
           to
           
             comprehend
          
           them
           as
           they
           deserve
           ,
           it
           seems
           they
           have
           
             Depths
          
           enough
           to
           prove
           ,
           I
           am
           
             invincibly
             ignorant
             .
          
        
         
           The
           End
           .
        
      
    
     
       
         
           A
           Post-script
           .
        
         
           HAving
           been
           many
           times
           
             desired
             ,
          
           and
           at
           last
           
             prevailed
          
           with
           ,
           to
           permit
           these
           
             Notes
          
           a
           second
           time
           unto
           the
           
             Presse
             ,
          
           I
           somewhat
           
             more
          
           than
           
             intended
          
           (
           for
           I
           had
           made
           some
           
             preparations
             ,
          
           as
           well
           by
           
             adding
             many
          
           things
           ,
           as
           by
           omitting
           some
           
             *
          
           
             *
             I
             mean
             the
             things
             that
             are
             
               personal
               onely
               ,
            
             by
             way
             of
             
               Remonstrance
            
             or
             
               Apologie
               ,
            
             and
             not
             exactly
             
               material
            
             to
             the
             
               Questions
            
             under
             
               Debate
               .
            
          
           few
           )
           to
           have
           improved
           and
           advanced
           them
           into
           the
           
             dignity
          
           of
           a
           
             Volume
             ,
          
           to
           which
           in
           
             justice
             ,
          
           as
           well
           as
           
             modesty
             ,
          
           they
           have
           not
           
             hitherto
             pretended
             .
          
           But
           I
           was
           prompted
           by
           
             second
             thoughts
             ,
          
           to
           which
           I
           commonly
           
             submit
          
           my
           
             first
             ,
          
           onely
           to
           add
           such
           
             running
             Titles
          
           over
           the
           heads
           of
           the
           
             Pages
             ,
          
           with
           such
           notifications
           of
           the
           
             chapters
          
           and
           
             sections
          
           relating
           to
           them
           ,
           as
           seemed
           to
           be
           of
           
             advantage
          
           to
           
             common
             Readers
             :
          
           neither
           inlarging
           nor
           diminishing
           the
           
             things
             themselves
             ,
          
           but
           taking
           
             care
          
           to
           have
           them
           printed
           ,
           not
           onely
           
             page
             for
             page
             ,
          
           but
           
             line
             for
             line
          
           as
           they
           were
           
             before
             .
          
           And
           to
           this
           course
           I
           was
           
             led
          
           by
           
             two
             reasons
          
           more
           especially
           .
           First
           ,
           that
           no
           
             correptory
             Correptor
          
           might
           have
           any
           
             pretence
          
           for
           new
           
             Inventions
             ;
          
           and
           not
           onely
           no
           
             cause
             ,
          
           but
           no
           
             occasion
          
           to
           accuse
           me
           of
           
             Tergiversation
             .
          
           Next
           ,
           that
           the
           Reader
           might
           discerne
           ,
           with
           his
           greatest
           
             ease
             ,
          
           in
           what
           an
           
             incomparable
          
           manner
           both
           my
           
             words
          
           and
           
             pages
          
           had
           been
           
             misquoted
          
           by
           my
           
             Correptor
             ,
          
           in
           his
           
             Aspersions
             ,
          
           and
           how
           
             truly
          
           cited
           by
           
             me
             ,
          
           in
           my
           
             Defence
             .
          
        
         
         
           Whosoever
           shall
           have
           the
           
             patience
          
           to
           view
           the
           
             structure
          
           here
           
             laid
             ,
          
           and
           those
           
             unquestionable
             Pillars
          
           on
           which
           it
           
             lies
             ,
          
           or
           shall
           be
           at
           the
           
             pains
          
           to
           
             compare
          
           the
           
             Rivulets
          
           with
           those
           
             *
          
           
             *
             p.
             6.
             
          
           
             two
             Fountains
          
           from
           whence
           they
           
             stream
             ,
          
           He
           will
           think
           it
           
             more
          
           than
           
             strange
             ,
          
           that
           any
           man
           should
           be
           
             transported
          
           with
           such
           
             exorbitancies
          
           of
           
             passion
             ,
          
           as
           to
           
             load
          
           me
           with
           
             dirt
             ,
          
           for
           no
           
             other
          
           reason
           ,
           than
           that
           he
           
             hated
          
           to
           see
           me
           
             clean
             ;
          
           that
           so
           much
           
             money
             ,
          
           and
           
             sweat
             ,
          
           and
           
             time
             ,
          
           and
           
             conscience
             ,
          
           should
           be
           so
           
             lavishly
             laid
             out
          
           in
           such
           
             impure
             and
             cheap
             stuffe
             ,
          
           as
           
             Pelagian
             ,
             Socinian
             ,
             Jesuitical
             ,
             Atheistical
             ,
             Dragon
             ,
             Devil
             ,
             Impudent
             ,
             Diabolical
             ,
             Satanical
             Blasphemer
             ,
          
           and
           a
           world
           of
           
             merchandize
          
           besides
           ,
           fetcht
           from
           the
           same
           place
           of
           
             Traffick
             ;
          
           and
           all
           for
           no
           other
           
             cause
          
           or
           
             provocation
             ,
          
           than
           my
           
             clearing
             God's
             Will
             ,
          
           and
           laying
           
             blame
          
           upon
           mine
           
             own
             .
          
        
         
           This
           kind
           of
           usage
           puts
           me
           in
           mind
           of
           what
           was
           said
           by
           King
           
             Iames
          
           in
           that
           
             Preface
          
           which
           he
           made
           to
           his
           
             Basilicon
             Doron
             .
          
           
             *
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             in
             Praes.
             ad
             lect.
             
               p.
            
             6
             ,
             7.
             
          
           
             If
             the
             charitable
             Reader
             will
             advisedly
             consider
             ,
             both
             the
             method
             and
             matter
             of
             my
             Treatise
             ,
             he
             will
             easily
             judge
             what
             wrong
             I
             have
             sustained
             by
             the
             carping
             at
             both
             .
             —
             I
             would
             have
             thought
             my
             sincere
             plainness
             in
             the
             first
             part
             ,
             should
             have
             d●tted
             the
             mouth
             of
             the
             most
             envious
             Momus
             ,
             that
             eve●
             hell
             did
             hatch
             
               (
               they
               are
               the
               Kings
               own
               words
               ,
               )
            
             from
             ●a●king
             at
             any
             other
             part
             of
             my
             Book
             upon
             that
             Ground
             ;
             except
             they
             would
             alledge
             me
             to
             be
             contrary
             to
             my self
             ,
             which
             in
             so
             small
             a
             Volume
             would
             smell
             of
             too
             great
             weakness
             &
             s
             〈…〉
             pperiness
             of
             memory
             .
             —
             
               *
            
             
               *
               Ibid.
               p.
               16.
               
            
             Some
             fraughted
             with
             causelesse
             envy
             at
             the
             Author
             ,
             did
             greedi●y
             search
             out
             the
             Book
             ,
             thinking
             their
             stomach
             fit
             enough
             ,
             for
             turning
             never
             so
             wholsome
             food
             into
             noisome
             and
             infective
             humors
             .
             —
             which
             hath
             inforced
             the
             untimous
             divulgating
             of
             this
             Book
             ,
             far
             contrary
             to
             my
             intentions
             ,
             as
             I
             have
             already
             said
             —
             
               *
            
             
               *
               p.
               20.
               
            
             Well
             ,
             leaving
             these
             new
             Baptizers
             and
             Blockers
             of
             others
             mens
             Books
             ,
             to
             their
             own
             Follies
             ,
             I
             return
             to
             my
             purpose
             .
          
           This
           again
           puts
           me
           in
           mind
           of
           what
           was
           said
           by
           another
           
             King
             ,
          
           to
           whom
           King
           
             Iames
          
           was
           but
           a
           
             Subject
             .
          
           
             
               †
            
             
               †
               Mat.
               10.
               24
               ,
               ●5
               .
            
             If
             they
             have
             called
             the
             Master
             of
             the
             house
             
               Beelzebub
               ,
            
             how
             much
             more
             shall
             they
             call
             them
             of
             his
             household
             ?
             The
             Disciple
             is
             not
             above
             his
             Master
             ,
             nor
             the
             servant
             above
             his
             Lord
             :
             it
             is
             enough
             for
             the
             Disciple
             that
             he
             be
             as
             his
             Master
             ,
             and
             the
             servant
             as
             his
             Lord
             .
          
           So
           that
           I
           have
           no
           reason
           to
           
             afflict
          
           my self
           with
           any
           
             Calumnies
          
           already
           
             past
             ,
          
           or
           to
           
           
             flatter
          
           my self
           with
           any
           
             hopes
             ,
          
           that
           I
           shall
           be
           able
           to
           
             prevent
          
           them
           for
           the
           
             time
             to
             come
             ;
          
           for
           when
           the
           children
           of
           Men
           are
           
             set
             upon
             it
          
           to
           be
           
             injurious
             ,
          
           neither
           the
           
             Serpent
          
           nor
           the
           
             Dove
             ,
          
           nor
           
             both
             together
             ,
          
           can
           escape
           them
           .
           Had
           there
           been
           place
           of
           
             evasion
          
           either
           for
           
             innocence
             ,
          
           or
           
             circumspection
             (
             innocence
          
           giving
           no
           
             cause
             ,
          
           and
           
             circumspection
          
           cutting
           off
           
             occasions
             )
          
           sure
           
             Iohn
             the
             Baptist
          
           had
           not
           been
           
             slander'd
             ,
          
           much
           lesse
           our
           
             Saviour
             :
          
           Yet
           were
           they
           
             (
             each
          
           of
           them
           )
           
             slander'd
             ,
          
           not
           onely
           upon
           
             divers
             ,
          
           but
           upon
           
             contrary
             pretences
             .
             Iohn
          
           came
           unto
           the
           world
           
             neither
             eating
             nor
             drinking
             ,
          
           and
           they
           said
           ,
           
             He
             had
             a
          
           
             a
          
           
             a
             Mat.
             11.
             18.
             
          
           
             Devil
             .
          
           Our
           Saviour
           came
           
             both
             eating
             and
             drinking
             ,
          
           and
           they
           said
           ,
           Behold
           a
           man
           
             b
          
           
             b
             verse
             19.
             
          
           
             gluttonous
             and
             a
             wine-bibber
             .
          
           Now
           because
           it
           is
           evident
           ,
           that
           let
           a
           mans
           conversation
           be
           what
           it
           
             can
             be
             ,
          
           he
           must
           
             eat
             ,
          
           or
           not
           
             eat
             ,
             drink
             ,
          
           or
           not
           
             drink
             ,
          
           no
           man
           therefore
           hath
           an
           
             exemption
          
           from
           being
           
             smitten
          
           with
           the
           
             Tongue
             .
          
           For
           if
           he
           is
           seen
           either
           
             eating
          
           or
           
             drinking
             ,
          
           he
           is
           liable
           to
           be
           called
           either
           a
           
             Glutton
             ,
          
           or
           a
           
             Drunkard
             ,
          
           because
           
             Gluttons
          
           and
           
             Drunkards
          
           do
           
             eat
          
           and
           
             drink
             .
          
           And
           if
           he
           is
           seen
           neither
           
             eating
          
           nor
           
             drinking
             ,
          
           he
           is
           apt
           to
           be
           
             reported
          
           to
           have
           
             a
             Devil
             ,
          
           because
           a
           
             Devil
          
           doth
           neither
           
             eat
          
           nor
           
             drink
             .
          
           From
           all
           which
           I
           gather
           ,
           That
           the
           
             disease
          
           of
           
             evil
          
           and
           
             false-speaking
          
           (
           which
           a
           
             late
             Author
          
           in
           two
           words
           hath
           called
           
             Correptory
             Correption
             )
          
           is
           sooner
           
             cured
          
           by
           a
           mans
           
             carelesnesse
             ,
          
           than
           
             prevented
          
           by
           his
           
             care
             .
          
           For
           some
           are
           able
           to
           
             create
          
           as
           well
           the
           
             matter
             ,
          
           as
           the
           
             form
          
           of
           their
           
             Inventions
             ;
          
           and
           if
           we
           will
           not
           be
           so
           
             liberal
             ,
          
           as
           to
           
             *
          
           
             *
             1
             Tim.
             5.
             14
             
          
           
             give
          
           them
           
             occasion
             ,
          
           they
           will
           then
           be
           so
           
             bold
             ,
          
           as
           to
           
             take
          
           occasion
           without
           our
           
             leave
             .
          
        
         
           What
           I
           speak
           on
           this
           
             Theme
             ,
          
           is
           not
           only
           in
           relation
           to
           those
           
             unparallell'd
             Inventions
          
           already
           publickly
           discovered
           ,
           but
           in
           relation
           to
           
             some
          
           which
           have
           happen'd
           
             since
             ;
          
           which
           if
           they
           had
           
             not
             since
          
           happen'd
           ,
           I
           had
           not
           made
           the
           least
           
             reflection
          
           upon
           that
           which
           was
           sufficiently
           made
           known
           
             before
             .
          
           There
           is
           (
           it
           seems
           by
           the
           effect
           )
           a
           generation
           of
           men
           ,
           who
           when
           they
           cannot
           hurt
           
             publickly
          
           by
           force
           of
           
             Argument
             ,
          
           or
           
             dint
          
           of
           
             Pen
             ,
          
           they
           love
           to
           try
           a
           more
           
             secret
          
           and
           
             private
          
           way
           ,
           saying
           within
           themselves
           ,
           (
           as
           
             once
          
           they
           did
           of
           
             Ieremiah
             )
          
           
             c
          
           
             c
             Jer.
             18.
             18.
             
          
           
             Come
             let
             us
             devise
             devises
             against
             him
             ;
             come
             and
             let
             us
             smite
             him
             with
             the
             tongue
             .
          
           There
           are
           certain
           
             Rumigeruli
             ,
          
           whose
           
             Trade
          
           in
           
             English
          
           is
           expressed
           by
           
             Whisperers
          
           and
           
             Tale-bearers
             ,
          
           who
           having
           
             d
          
           
             d
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             1
             Tim.
             5.
             13
             
          
           
             learnt
             to
             be
             idle
          
           (
           as
           the
           Apostle
           
           speaks
           of
           some
           young
           widows
           )
           and
           being
           
             perfect
          
           in
           
             that
             kinde
          
           of
           
             learning
             ,
          
           go
           
             wandering
             about
             from
             house
             to
             house
             :
          
           nor
           is
           that
           the
           worst
           of
           them
           ;
           for
           
             they
             are
             not
          
           
             e
          
           
             e
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               &c.
            
             ibid.
          
           
             onely
             idle
          
           (
           as
           the
           Apostle
           goes
           on
           )
           
             but
             Tatlers
             also
             and
             Busie-Bodies
             ,
             speaking
             things
             which
             they
             ought
             not
             .
          
           They
           advise
           the
           people
           ,
           in
           effect
           ,
           not
           to
           
             use
          
           their
           own
           
             eyes
             ;
          
           or
           if
           they
           do
           ,
           not
           to
           
             trust
          
           them
           ;
           not
           to
           give
           up
           their
           
             assent
          
           to
           what
           they
           
             know
             ;
          
           nor
           to
           
             confide
          
           in
           their
           
             experience
             :
          
           but
           to
           
             believe
          
           what
           they
           are
           
             told
             ,
          
           or
           to
           
             tell
          
           it
           as
           freely
           as
           if
           they
           were
           
             able
          
           to
           
             believe
             it
             ;
          
           and
           to
           do
           it
           the
           more
           
             demurely
          
           by
           how
           much
           there
           is
           the
           
             greater
             need
             ,
          
           as
           being
           quite
           
             against
          
           the
           
             verdicts
          
           of
           
             sense
          
           and
           
             reason
             .
          
           This
           brings
           into
           my
           memory
           the
           words
           of
           
             Prosper
             ,
          
           
             f
          
           
             f
             Prosper
             contra
             C●llat
             .
             cap.
             4●
             .
             
               p.
            
             413.
             ex
             August
             .
             Epist.
             ad
             Sixtum
             105.
             
             
               Isa.
               59.
               4.
               Jer.
            
             7.
             8.
             
          
           
             Quod
             in
             ap●rto
             clamare
             jam
             metuunt
             ,
             in
             secreto
             seminare
             non
             quiescunt
             :
          
           and
           that
           other
           saying
           of
           
             Cicero
             ,
             Sordidum
             genus
             hominum
             ,
             qui
             parum
             proficiunt
             ,
             nisi
             admodum
             mentiantur
             ,
          
        
         
           Now
           because
           there
           are
           those
           who
           put
           their
           *
           
             Trust
          
           in
           their
           
             Inventions
             ,
          
           and
           
             g
          
           
             g
             Ier.
             9.
             5.
             
          
           
             teach
             their
             Tongues
             to
             speak
             lies
             ,
          
           and
           
             make
             Forgeries
          
           
             h
          
           
             h
             Isai.
             28.
             15.
             
          
           
             their
             refuge
             ;
          
           I
           think
           it
           a
           
             duty
          
           to
           my
           
             self
             ,
          
           who
           have
           been
           
             i
          
           
             i
             Rom.
             3.
             8.
             
          
           
             slanderously
             reported
             of
          
           in
           several
           kindes
           ,
           &
           a
           
             duty
          
           which
           I
           
             owe
          
           both
           to
           the
           Reader
           in
           general
           ,
           and
           to
           the
           
             credulous
             receivers
          
           of
           such
           
             reports
             ,
          
           at
           least
           to
           
             declare
          
           as
           S.
           
             Paul
          
           did
           ,
           that
           such
           
             reports
          
           are
           
             slanderous
             .
          
           S.
           
             Paul
          
           complained
           that
           
             He
             was
             slanderously
             reported
             of
             ,
          
           in
           being
           affirmed
           to
           have
           said
           ,
           
             *
          
           
             *
             Ibid.
             
          
           
             Let
             us
             do
             evil
             that
             good
             may
             come
             :
          
           for
           which
           report
           notwithstanding
           there
           was
           not
           any
           
             just
             cause
             ,
          
           yet
           at
           least
           there
           was
           some
           
             little
             colour
             ;
          
           because
           the
           Apostle
           had
           said
           ,
           That
           the
           
             k
          
           
             k
             verse
             5.
             
          
           
             unrighteousness
             of
             men
             commendeth
             the
             righteousness
             of
             God
             ,
          
           and
           
             that
             the
             truth
             of
             God
             through
             mens
          
           
             l
          
           
             l
             verse
             7.
             
          
           
             lies
             might
             the
             more
             redound
             unto
             his
             glory
             .
          
           Upon
           occasion
           of
           which
           words
           ,
           either
           not
           really
           
             understood
             ,
          
           or
           else
           
             industriously
             mistaken
             ,
          
           he
           was
           
             reported
          
           by
           his
           
             enemies
          
           to
           have
           said
           
             another
             thing
             ,
          
           viz.
           That
           
             evil
             might
             be
             done
             in
             order
             to
             a
             good
             end
             :
          
           which
           was
           so
           
             far
          
           from
           having
           been
           said
           by
           the
           
             Apostle
             ,
          
           that
           he
           declared
           it
           a
           
             slander
             ,
          
           and
           farther
           pronounced
           of
           the
           
             reporters
             ,
          
           that
           
             their
          
           
             m
          
           
             m
             verse
             8.
             
          
           
             damnation
             was
             just
             .
          
           This
           was
           said
           of
           those
           men
           who
           had
           some
           
             colour
          
           for
           their
           
             Inventions
             .
          
           But
           there
           is
           not
           any
           the
           
             least
             colour
          
           for
           my
           being
           reported
           to
           be
           a
           
             Iesuite
             ,
          
           or
           a
           
             denyer
             of
             original
             sin
             ,
          
           or
           a
           
             Socinian
             ,
          
           or
           a
           
             Pelagian
             ,
          
           or
           the
           
             Author
             of
             Books
             which
             I
             never
             read
             ,
          
           
           or
           a
           
             presumptuous
             affirmer
             that
             I
             am
             without
             sin
             ,
          
           or
           any
           other
           of
           
             those
             things
          
           of
           which
           I
           am
           
             slanderously
             reported
          
           to
           have
           been
           
             guilty
             .
          
           I
           must
           therefore
           desire
           the
           
             equal
             Reader
             ,
          
           that
           if
           he
           is
           not
           already
           ,
           he
           will
           
             learn
          
           at
           least
           to
           be
           
             mistrustful
             ,
          
           and
           not
           admit
           of
           any
           
             Traditions
          
           concerning
           
             me
          
           and
           my
           
             Betters
             ,
          
           from
           such
           an
           
             uncreditable
             Historian
          
           as
           giddy
           
             RUMOR
             :
          
           but
           that
           he
           will
           judge
           of
           
             other
             men
             ,
          
           as
           every
           man
           doth
           judge
           of
           
             Trees
             ,
          
           by
           the
           nature
           of
           the
           
             a
          
           
             a
             Mat.
             7.
             16
             ,
             20
             
          
           
             fruits
          
           which
           are
           seen
           to
           
             grow
          
           from
           them
           ;
           
             viz.
          
           the
           
             quality
          
           of
           their
           
             writings
             ,
          
           and
           the
           constant
           
             Tenour
          
           of
           their
           
             Lives
             .
          
           The
           words
           of
           King
           
             Iames
          
           to
           his
           Son
           
             Henry
          
           are
           very
           
             apposite
          
           and
           
             suitable
          
           on
           this
           occasion
           .
           [
           
             b
          
           
             b
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             l.
             12.
             
               p.
            
             99
             ,
             &
             100.
             1.
             2.
             3.
             4.
             
          
           
             Principally
             ,
             exercise
             true
             wisdome
             in
             discerning
             wisely
             betwixt
             true
             and
             false
             Reports
             :
             First
             ,
             considering
             the
             nature
             of
             the
             person
             Reporter
             ;
             next
             ,
             what
             interest
             he
             can
             have
             in
             the
             weal
             or
             evil
             of
             him
             of
             whom
             he
             maketh
             the
             report
             ;
             thirdly
             ,
             the
             likelihood
             of
             the
             purpose
             it self
             ;
             and
             lastly
             ,
             the
             nature
             and
             by-past
             life
             of
             the
             delated
             person
             :
             and
             where
             ye
             find
             a
             Tatler
             ,
             away
             with
             him
             .
             —
             It
             is
             better
             to
             try
             reports
             ,
             than
             to
             foster
             suspicion
             upon
             an
             honest
             man
             :
             for
             since
             suspicion
             is
             the
             Tyrants
             sicknesse
             ,
             as
             the
             fruit
             of
             an
             evil
             conscience
             ,
             
               potius
               in
               alteram
               partem
               peccato
               ;
            
             I
             mean
             ,
             in
             not
             mistrusting
             one
             ,
             to
             whom
             no
             such
             unhonesty
             was
             known
             before
             .
          
        
         
           It
           may
           perhaps
           be
           of
           
             use
          
           to
           such
           as
           are
           
             forgers
          
           of
           
             Calumny
             ,
          
           to
           be
           told
           how
           
             inhumane
          
           a
           sin
           it
           is
           ,
           and
           how
           
             peculiarly
             Diabolical
             .
          
           I
           say
           
             peculiarly
             Diabolical
             ,
          
           because
           it
           hath
           pleased
           the
           
             Holy
             Ghost
          
           to
           give
           the
           
             Devil
          
           the
           
             name
          
           of
           
           
             
               
                 
                   {non-Roman}
                   {non-Roman}
                   {non-Roman}
                   {non-Roman}
                   {non-Roman}
                
              
               
                 Diabolus
                 .
              
               
                 Diable
                 .
              
               
                 Diavolo
                 .
              
               
                 Devil
                 .
              
            
          
           
             Devil
             ,
          
           even
           from
           that
           his
           
             chief
             property
             ,
          
           of
           raising
           
             Calumnies
          
           and
           framing
           
             lies
             .
          
           Thence
           said
           our
           Saviour
           to
           the
           
             Iews
             ,
          
           
             Ye
             are
             of
             your
             Father
             the
             
               c
            
             
               c
               Joh.
               8.
               44.
               
            
             Devil
             ,
             who
             when
             he
             speaketh
             a
             Lie
             ,
             he
             speaketh
             of
             his
             own
             :
          
           from
           whence
           there
           is
           nothing
           more
           evident
           ,
           than
           that
           the
           
             Devil
          
           is
           the
           
             d
          
           
             d
             Ibid.
             
          
           
             Father
          
           as
           well
           of
           
             Lyars
             ,
          
           as
           of
           
             Lyes
             .
          
           It
           may
           also
           be
           of
           
             use
          
           to
           such
           as
           are
           
             able
          
           to
           
             believe
          
           the
           most
           
             incredible
          
           Narrations
           ,
           to
           consider
           the
           
             deceitfulnesse
          
           of
           that
           old
           
             Proverb
          
           (
           to
           which
           they
           trust
           and
           give
           credence
           )
           to
           wit
           ,
           that
           
             a
             great
             deal
             of
             smoak
             doth
             argue
             at
             least
             some
             little
             fire
             :
          
           For
           the
           most
           impure
           
             Dunghil
          
           may
           
             smoak
          
           and
           
             vapour
             ,
          
           when
           yet
           there
           is
           not
           the
           least
           
             Fire
          
           that
           can
           be
           pretended
           to
           be
           the
           
             cause
             .
          
           And
           therefore
           if
           any
           man
           shall
           
             liken
          
           me
           to
           that
           
             (
             e
             )
             Dragon
          
           of
           
             e
          
           
             e
             Correp
             .
             Corr.
             Epist.
             Ded.
             2.
             
               p
            
             16.
             
          
           
             Hell
             ,
             Rev.
          
           12.
           15.
           or
           
             †
          
           
             †
             Id.
             ibid.
             
               p.
            
             15
             e
             
               That
            
             Dragon
             
               was
               the
               old
            
             Serpent
             ,
             
               the
            
             Devil
             and
             Satan
             ,
             
               Rev.
            
             20.
             2.
             
          
           
             use
          
           to
           call
           this
           
             Copy
          
           of
           
           
             harmlesse
             Notes
             ,
             Daemon
             Meridianum
             ,
          
           that
           is
           ,
           a
           
             masculineneuter-noonday
             Devil
             ,
          
           his
           Reader
           must
           not
           think
           so
           hardly
           of
           my
           
             Person
             ,
          
           or
           my
           
             Papers
             ,
          
           as
           to
           give
           the
           
             least
             credit
          
           to
           such
           
             Reports
             ,
          
           till
           we
           are
           able
           to
           shew
           him
           some
           
             Cloven
             Feet
             .
          
        
         
           Now
           because
           I
           am
           
             ascertain'd
          
           by
           several
           Authors
           ,
           that
           my
           
             Notes
          
           and
           
             I
          
           shall
           be
           assaulted
           by
           some
           
             new
             Machines
          
           of
           the
           
             old
             Engineer
             ,
          
           assoon
           as
           a
           
             Stationer
          
           shall
           be
           found
           of
           a
           more
           
             daring
             complexion
             ,
          
           than
           those
           that
           hitherto
           have
           
             refused
          
           to
           thrust
           the
           Things
           into
           the
           
             light
             ;
          
           and
           because
           it
           is
           easier
           of
           the
           two
           ,
           to
           
             prevent
          
           a
           Calumny
           ,
           then
           to
           
             expel
          
           it
           ;
           and
           because
           I
           would
           abstain
           (
           as
           much
           as
           in
           me
           lyes
           )
           as
           well
           from
           every
           
             appearance
             ,
          
           as
           from
           every
           
             kind
          
           of
           so
           great
           an
           
             evil
             ,
          
           as
           that
           of
           
             raising
          
           a
           
             false
             Report
          
           (
           which
           I
           so
           groundedly
           
             hate
             ,
          
           and
           so
           feelingly
           
             condemn
             ,
          
           that
           if
           through
           
             ignorance
          
           or
           
             credulity
          
           I
           have
           
             wronged
          
           any
           man
           ,
           I
           will
           ,
           upon
           
             knowledge
          
           of
           any
           such
           wrong
           ,
           make
           as
           
             ample
             satisfaction
             ,
          
           as
           I
           am
           able
           to
           require
           from
           my
           
             Delators
             )
          
           I
           say
           ,
           for
           these
           good
           reasons
           ,
           I
           think
           it
           fit
           that
           I
           
             vindicate
          
           my self
           and
           others
           ,
           from
           the
           least
           
             suspicion
          
           of
           having
           
             injur'd
          
           the
           late
           most
           learned
           and
           pious
           
             Primate
          
           of
           
             Armagh
             ,
          
           whose
           
             utter
             di
             like
          
           and
           rejection
           of
           
             all
             the
             Doctrines
             of
             Geneva
             ,
          
           touching
           the
           
             points
          
           in
           debate
           betwixt
           my
           
             Neighbours
          
           and
           my
           
             self
             ,
          
           I
           did
           publickly
           affirm
           ,
           not
           without
           just
           
             ground
          
           and
           mature
           
             deliberation
             .
          
           For
           which
           ,
           however
           I
           am
           
             censur'd
          
           and
           
             threatned
          
           too
           ,
           yet
           am
           I
           not
           able
           (
           being
           innocent
           )
           either
           tobe
           troubled
           at
           such
           
             unkindnesse
             ,
          
           or
           to
           be
           
             scared
          
           with
           such
           
             Bugs
             .
          
           For
           first
           I
           spake
           what
           I
           spake
           (
           and
           I
           speak
           it
           still
           )
           to
           the
           
             immortal
             Honour
          
           of
           that
           
             Great
             Prelate
             ,
          
           who
           preferred
           
             Truth
          
           before
           
             Error
             ,
          
           although
           the
           Error
           was
           
             such
          
           as
           had
           
             first
          
           possest
           him
           .
           The
           first
           point
           of
           honour
           is
           to
           
             repent
          
           us
           of
           our
           
             sins
             ;
          
           and
           the
           
             next
          
           to
           that
           ,
           is
           to
           
             retract
          
           our
           
             aberrations
             .
          
           If
           I
           had
           spoken
           without
           
             witnesse
             ,
          
           I
           had
           but
           
             charitably
             err'd
             ,
          
           because
           in
           
             materia
             favorabili
             ,
             non
             odiosa
             .
          
           I
           said
           no
           more
           of
           my
           Lord
           
             Primate
             ,
          
           than
           of
           King
           
             Iames
             ,
          
           and
           Bishop
           
             Andrews
             ,
          
           &
           
             Melanchthon
             ,
          
           who
           in
           the
           
             declining
          
           part
           of
           their
           
             Lives
             ,
          
           did
           also
           change
           their
           
             Iudgements
          
           unto
           the
           
             better
             .
          
           I
           said
           no
           more
           in
           effect
           ,
           than
           that
           the
           Reverend
           
             Primate
          
           did
           conform
           his
           Iudgement
           (
           and
           so
           
             professed
          
           not
           long
           before
           his
           death
           )
           to
           
             all
          
           the
           
             Fathers
          
           of
           the
           
             Church
          
           for
           the
           first
           
             four
             Centuries
          
           after
           
             Christ
             ;
          
           as
           even
           the
           Adversary
           must
           grant
           ,
           unlesse
           he
           will
           venture
           to
           accuse
           S.
           
             Austin's
          
           
             *
          
           
             *
             Prosp.
             Aquit
             .
             in
             Epist.
             ad
             August
             .
             
               p.
            
             886.
             
          
           
             Second
             .
          
           In
           saying
           ,
           that
           the
           
             Primate
          
           did
           embrace
           the
           
           Doctrine
           of
           
             Vniversal
             Redemption
             ,
          
           (
           which
           I
           can
           prove
           by
           many
           most
           
             unquestionable
          
           Persons
           ,
           who
           had
           it
           poured
           into
           their
           
             ears
          
           by
           the
           
             Primates
          
           own
           
             mouth
             )
          
           I
           do
           as
           
             good
          
           as
           say
           
             all
             ,
          
           although
           
             not
             all
          
           I
           have
           to
           
             say
             .
          
           And
           yet
           in
           saying
           
             that
             ,
          
           I
           say
           no
           more
           ,
           than
           that
           his
           Lordship
           did
           concur
           with
           the
           Evangelist
           S.
           
             Iohn
             ,
          
           who
           hath
           delivered
           his
           
             Belief
          
           in
           these
           plain
           words
           ,
           That
           
             Iesus
             Christ
             the
             righteous
             is
             the
             propitiation
             for
             our
             sins
             ;
             and
             not
             for
             our
             sins
             Onely
             ,
             but
             Also
             for
             the
             sins
             of
             the
             WHOLE
             WORLD
             ,
             1
             Ioh.
          
           2.
           1
           ,
           2.
           
           In
           a
           word
           ,
           whosoever
           shall
           appear
           to
           hold
           that
           
             Negative
          
           (
           which
           by
           being
           but
           a
           
             Negative
          
           will
           be
           
             impossible
          
           to
           be
           
             proved
             )
          
           That
           my
           Lord
           
             Primate
             of
             Armagh
          
           did
           
             not
          
           declare
           his
           
             Rejection
          
           of
           those
           Opinions
           which
           I
           
             resist
             ,
          
           and
           which
           himself
           had
           embraced
           in
           former
           times
           ,
           will
           wrong
           the
           
             memory
          
           of
           the
           
             Bishop
             ,
          
           to
           whom
           in
           
             singlenesse
          
           of
           
             affection
          
           I
           have
           done
           this
           
             right
             .
          
           And
           of
           what
           
             I
             now
             say
             ,
          
           or
           said
           
             before
             ,
          
           I
           am
           ready
           and
           willing
           to
           give
           a
           satisfactory
           account
           ,
           either
           
             privately
             ,
          
           or
           
             publickly
             ,
          
           to
           
             Friends
          
           or
           
             Enemies
             ,
          
           as
           
             occasion
          
           shall
           
             serve
             ,
          
           or
           
             need
             require
             .
          
           What
           I
           said
           will
           be
           proved
           by
           several
           learned
           and
           grave
           
             Divines
             ,
          
           who
           had
           
             conference
          
           with
           the
           
             Bishop
          
           upon
           
             that
             subject
             ,
          
           and
           will
           be
           glad
           ,
           upon
           just
           occasion
           ,
           to
           
             attest
          
           the
           same
           under
           their
           
             Hands
             .
          
           And
           to
           vindicate
           my self
           in
           this
           particular
           ,
           as
           well
           as
           the
           
             Friends
          
           of
           the
           
             Bishop
             ,
          
           who
           are
           the
           
             witnesses
          
           of
           his
           
             chan●
             ,
          
           and
           of
           the
           
             Bishop
             himself
          
           especially
           ,
           who●e
           is
           the
           
             happinesse
          
           and
           the
           
             Glory
          
           to
           have
           
             profest
          
           it
           ,
           was
           one
           of
           my
           principal
           
             Inducements
          
           to
           give
           the
           Reader
           this
           little
           
             Post-script
             .
          
        
         
           The
           End
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A90682e-220
           
             *
             Correct
             copy
             of
             Notes
             .
             
               p.
            
             6.
             
          
           
             †
             Note
             ,
             that
             though
             they
             often
             make
             God
             the
             
               Author
               of
               sin
               ,
            
             and
             use
             
               that
               word
               ,
            
             as
             we
             I
             as
             
               worse
               ,
            
             yet
             they
             o●ten
             
               confess
            
             it
             to
             be
             
               blasphemy
               ;
            
             which
             makes
             me
             say
             they
             have
             not
             
               dared
            
             to
             deny
             my
             
               principle
               ,
            
             because
             when
             they
             have
             ,
             they
             have
             not
             dared
             to
             
               stand
            
             to
             it
             ,
             but
             have
             rather
             denied
             their
             own
             
               hand-writing
               .
            
          
           
             *
             Grot.
             R
             lig
             .
             ●raef
             sect
             5.
             p.
             5.
             
          
           
             *
             Jam.
             3.
             11.
             
          
           
             †
             Mat.
             12.
             33.
             
          
           
             *
             Mat.
             7.
             18.
             
          
           
             Ezek
             3.
             6.
             
          
           
             Mat.
             11.
             21.
             
          
           
             *
             Deut.
             29.
             29.
             
          
           
             1.
             
          
        
         
           Notes for div A90682e-5580
           
             John
             8.
             7.
             
          
           
             Rev.
             12.
             10.
             9.
             11.
             
             Joh.
             8.
             14
             ,
             44.
             
          
           
             Episc.
             Winton
             .
             in
             Iud.
             de
             art
             .
             Lamb
             .
          
           
             Rom.
             11.
             33.
             
             Psal.
             36.
             6.
             
          
        
         
           Notes for div A90682e-8830
           
             Sic
             prop●nam
             ,
             sic
             asseram
             ,
             ut
             veritati
             quae
             nec
             fallit
             ,
             nec
             fallitur
             ,
             semper
             inhaream
             ,
             semper
             obediens
             consentiensque
             reperiar
             .
             
               Fulgent
               .
               ad
               Monim
               .
               l.
               1.
               sub
               in
               it
               .
            
          
           
             Nec
             inest
             i●s
             quae
             de
             libero
             arbitrio
             
               Patre●
            
             quidem
             &
             
               Neoterici
            
             asseruerunt
             ,
             ea
             quam
             olim
             nonnulli
             putant
             impietas
             ,
             si
             haecrite
             modò
             accipiantur
             ,
             &
             sicut
             ipsi
             scriptores
             ea
             accipi
             volu●runt
             .
             
               Apud
               Cassand
               .
               consult
               .
               p.
            
             130.
             
             In
             prafat.
             ad
             Vind.
             
             Grat.
             p.
             3.
             
          
           
             Gal.
             6.
             1.
             
          
           
             Prov.
             19.
             3.
             
          
           
             L.
             3.
             
             〈◊〉
             .
             23.
             
             
               Sect.
            
             6.
             p.
             324.
             
          
           
             L.
             3.
             c.
             24.
             
             
               Sect.
            
             13
             p.
             333.
             
          
           
             ☜
             L.
             1.
             c.
             18.
             
             
               Sect.
            
             4.
             p.
             71.
             
             L.
             1.
             c.
             17.
             
             
               Sect.
            
             11.
             p.
             66.
             ☜
             
          
           
             〈◊〉
             .
             1.
             c.
             17.
             
             
               Sect.
            
             5.
             p.
             64.
             
          
           
             L.
             1.
             part
             .
             1.
             Digr.
             10.
             c
             1.
             
               Sect.
            
             4.
             p.
             125.
             ☜
             
          
           
             Ibid.
             
               Sect.
            
             12.
             p.
             140.
             
          
           
             ☞
             
          
           
             ☞
             In
             serm.
             de
             Pro.
             c.
             5.
             &c.
             6.
             &
             sic
             ci●atur
             l.
             
             〈◊〉
             .
             part
             .
             1.
             p.
             36.
             
          
           
             L.
             1.
             c.
             18.
             
             
               Sect.
            
             1.
             p.
             68.
             ☞
             
          
           
             ☞
             L.
             2.
             part
             .
             〈◊〉
             .
             p.
             142
             ,
             143
             ,
             147
             148
             ,
             &c.
             ☞
             
          
           
             The
             first
             Principle
             .
          
           
             Proved
             by
             Scripture
             .
          
           
             a
             P●aedestinare
             Deum
             homines
             ad
             peccata
             ,
             aut
             poenas
             ,
             in
             S.
             Scripturis
             non
             di●itur
             ,
             sed
             eos
             ad
             vitam
             ●ternam
             prad
             stinare
             dicitur
             ,
             quos
             vocare
             decernit
             .
             
               Grot.
               in
               Riv.
               
               Ap.
               Disc.
               p.
            
             52.
             
          
           
             b
             Quatuor
             priores
             Articuli
             Lambethani
             sunt
             d●Praedestinatione
             &
             
               Reprobatione
               ;
            
             quarum
             illa
             significatur
             
               Rom.
            
             11.
             33.
             hac
             
               Psal.
               36.
               6.
               
               Epis.
               Wint.
               de
               Artic.
               
               Iudic.
               
            
          
           
             a
             Exod.
             20.
             1.
             Rom.
             6.
             12.
             
          
           
             b
             1
             Tim.
             1.
             20
             
          
           
             c
             Deut.
             11.
             18
             ,
             26.
             
          
           
             d
             Psal.
             5.
             4
             ,
             5.
             
             &
             45.
             7.
             
             Isai
             61.
             8.
             
          
           
             e
             Deut.
             5.
             29.
             
          
           
             f
             Rom.
             1.
             18.
             
             Gen.
             2.
             17.
             
          
           
             g
             Isa.
             7.
             13.
             
          
           
             h
             Psal.
             8●
             .
             13.
             
          
           
             i
             Isa
             5.
             3
             ,
             4.
             
          
           
             k
             Ezek.
             18.
             
          
           
             l
             Vers
             .
             2
             ,
             29.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Chrysost●●n
             c.
             1.
             ad
             Eph.
             Homil.
             1.
             p.
             1036.
             
          
           
             August
             .
             in
             Haec
             .
             6.
             
             Tertull.
             adversus
             Marc.
             l.
             1.
             c.
             1.
             
             Duos
             De●s
             adfert
             tanquam
             duas
             Symplegadas
             naufragii
             sui
             .
          
           
             Quis
             iste
             De●s
             tam
             ●onus
             ,
             ut
             ab
             illo
             malus
             fiat
             ?
             
               ibid.
               c.
               23.
               
               Ibid.
               c.
            
             26.
             
          
           
             Jam.
             1.
             13
             ,
             14
             ,
             15.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             Teren.
             in
             Eunuch
             .
          
           
             Jam.
             1.
             15.
             
          
           
             Ps.
             106.
             29.
             
          
           
             Vide
             Cornel.
             Agrip.
             de
             vanit
             .
             scient.
          
           
             Dan.
             9.
             7.
             
             Eccles.
             7.
             29.
             
          
           
             Proved
             secondly
             by
             Reason
             .
          
           
             Hook
             .
             Eccl.
             Polit.
             l.
             1.
             
          
           
             Eph.
             1.
             11.
             
          
           
             Gen.
             1.
             31.
             
          
           
             *
             Nec
             tamen
             idc
             .
             r●o
             sumus
             stipites
             ,
             ea
             enim
             nobis
             ut
             velimus
             &
             possimus
             concedit
             .
             
               Bez.
               in
               Eph.
            
             1.
             11.
             
          
           
             *
             Bene
             volumus
             ,
             on
             quidem
             natura
             ,
             sed
             quia
             Deus
             ex
             mala
             voluntate
             bonam
             fecit
             .
             
               Ad
               Philip
               .
            
             2.
             13.
             
          
           
             *
             Liberum
             &
             sui
             arbitrii
             &
             suae
             potestatis
             invenio
             hominem
             à
             Deo
             institutum
             ;
             nullam
             magis
             Imaginem
             &
             similitud●nem
             Dei
             in
             illo
             animadver●ens
             ,
             quam
             ejusmodi
             status
             formam
             .
             
               Tertull
               .
               advers.
               Marc.
               lib.
               2.
               c.
            
             5.
             see
             also
             cap.
             6
             ,
             7.
             
          
           
             Proved
             by
             Antiquity
             c.
             2.
             
               Sect.
            
             18.
             
          
           
             a
             Tametsi
             Deus
             creat
             &
             conservat
             Naturem
             ,
             tamen
             causa
             peccati
             est
             voluntas
             mal●rum
             ,
             viz.
             Diaboli
             &
             impio●um
             hominum
             ,
             quae
             avertit
             se
             à
             Deo
             ad
             alias
             re●
             ,
             contra
             mandata
             Dei
             .
             
               August
               .
               Confess
               .
               Artic.
            
             6.
             
          
           
             b
             Aliquos
             ad
             malum
             divinae
             potestate
             praeordinatos
             esse
             ,
             non
             solum
             non
             credimus
             ,
             sed
             etiam
             si
             sint
             qui
             tantum
             malum
             credere
             velint
             ,
             cum
             omni
             detestatione
             in
             illis
             Anathema
             di●imus
             .
             
               Synod
               .
               Aurasic
               .
               Can.
            
             25.
             
          
        
         
           Notes for div A90682e-16720
           
             The
             first
             Inference
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Ammonius
             in
             Joh.
             8.
             
             Our selves
             we
             condemn
             as
             the
             onely
             causes
             of
             our
             own
             misery
             
               Hook
               .
               lib.
               5.
               
               Sect.
            
             72.
             
             Proved
             by
             Scripture
             in
             the
             negative
             .
          
           
             C.
             18.
             v.
             32.
             
          
           
             2
             Pet.
             3.
             9.
             
          
           
             Veteris
             haec
             Ecclesiae
             sententia
             fuit
             ,
             velle
             Deum
             conversionem
             ad
             salutem
             omnium
             ,
             non
             tantum
             genera
             singulo●um
             ,
             sed
             singulos
             generum
             intelligens
             .
             
               Gerard
               .
               Voss
               .
               in
               Pelag.
               Hist.
               l.
               7.
               
               Thes.
               2.
               
            
          
           
             *
             Gratiam
             salutarem
             non
             existimo
             
               conferri
            
             omnibus
             ,
             sed
             ●amen
             omnibus
             
               〈…〉
               ferri
               ;
            
             &
             ●r●sto
             esse
             De●m
             ut
             confera●ur
             .
             
               Epise
               .
               Wint.
               de
               Ar●ic
               .
               Lamb
               .
            
             Omnibus
             offer●ur
             Dei
             miseri●ordia
             .
             Nemo
             ●llius
             expers
             ●st
             ,
             ●isi
             qui
             re●uit
             .
             
               Bernard
               .
               serm.
               1.
               in
               Purif
               .
               Mar.
            
             In
             the
             affir●ative
             .
          
           
             Hos.
             13.
             6.
             2
             Pet.
             2.
             1.
             Prov.
             19.
             3.
             
          
           
             Vers
             .
             20.
             
          
           
             Wisd.
             1.
             13
             ,
             14
             ,
             15
             ,
             16.
             
          
           
             Proved
             secondly
             by
             Reason
             .
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             Rom.
             7.
             8.
             
          
           
             vers.
             13.
             
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             apud
             Lucianum
             dr
          
           
             *
             Ideo
             praesciverit
             ,
             qu●a
             d●creto
             s●osi●
             ordinavit
             .
             
               And
               for
               no
               other
               reason
               ,
            
             Nisi
             quia
             D●o
             ita
             visum
             est
             .
             
               Calvin
               .
               Instit.
            
             l.
             3.
             
               cap.
               23.
               
               Sect.
               7.
               p.
            
             325.
             
          
           
             †
             Non
             percipit
             se
             dicere
             ,
             ea
             quae
             vera
             sunt
             ,
             eo
             ipso
             quod
             vera
             sint
             ,
             falsa
             sunt
             .
             
               August
               .
               contra
               Faustum
               .
            
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Origen
             .
             contra
             Celsum
             ▪
             l.
             4.
             
          
           
             Isidorus
             Pelusiota
             quarenti
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             respondit
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             Loco
             super●us
             paulo
             citato
             .
          
           
             *
             Id●irco
             jurat
             ,
             ut
             si
             non
             credimus
             promittenti
             Deo
             ,
             credamus
             saltem
             pro
             salute
             juranti
             .
             
               Hieron.
               Epist.
            
             46.
             
             O
             beatos
             nos
             ,
             quorum
             causa
             Deus
             jurat
             !
             O
             miserrimos
             ,
             si
             nec
             juranti
             credimus
             
               Tertul.
               l.
               de
               poenit
               .
               cap.
               4.
               Eccles.
            
             15.
             12.
             
          
           
             
               
                 1
                 Jam.
                 1.
                 15.
                 
              
               
                 2
                 Rom.
                 6.
                 23.
                 
              
               
                 3
                 Rom.
                 6.
                 21.
                 
              
            
          
           
             Poterit
             Deus
             velle
             voluntate
             signi
             &
             appro●ante
             ,
             ut
             homo
             non
             labatur
             ;
             interea
             voluntate
             beneplaciti
             statuere
             potest
             gratiam
             efficacem
             negare
             ,
             ex
             quo
             infallibiliter
             &
             efficaciter
             sequetur
             ut
             labatur
             .
             
               Twiss.
               in
               v●●
               .
               Grat.
               l.
               1
               de
               praed.
               Sect.
               12.
               p.
            
             140.
             
          
           
             †
             ●os
             .
             Pela
             .
             hist.
             l.
             6.
             
             Thes.
             2.
             
          
           
             *
             Quod
             dicere
             p●riculosum
             ,
             ad
             ●disicationem
             proferendum
             est
             .
             
               Tertul.
               de
               poen
               .
               cap.
            
             5.
             
          
           
             *
             Decretum
             horribile
             quidem
             fat●or
             ,
             inficiari
             tamen
             nemo
             poterit
             .
             
               Calv.
               〈◊〉
               .
               stit
               .
               l.
               3
               :
               c.
               23.
               
               Sect.
            
             7.
             
             Lib.
             1.
             part
             .
             1.
             Sect.
             13.
             p.
             140.
             
          
           
             Proved
             thirdly
             by
             Antiquity
             .
          
           
             
               
                 Ignatius
              
               in
               Ep.
               ad
               Magnes
               .
               p.
               53.
               edit.
               Vsser
               .
            
          
           
             
               
                 Iustin
                 Martyr
                 .
              
               in
               Apolog.
               prima
               pro
               Christianis
               pag.
               35.
               edit.
               Sy●burg
               .
               1593.
               
            
          
           
             
               Tertull.
               contra
               
                 Marcion
                 .
              
               l.
               3.
               c.
               24.
               edit.
               Iun.
               
                 A.
                 D.
              
               1597.
               
               Lib.
               2.
               cap.
               5
               ,
               6.
               
            
          
           
             
               
                 Clemens
                 Alex.
              
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               .
               p.
               24.
               edit.
               Commel
               .
               
                 vide
                 &
              
               Clem.
               Rom.
               l.
               1.
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               cap
               .
               45.
               
            
          
           
             
               Theophil
               .
               ad
               Autol.
               l.
               3.
               p.
               33●
               .
               edit.
               Basil
               .
               1555.
               
            
          
           
             
               Origen
               .
               tract.
               34.
               in
               Matth.
               p.
               194.
               
            
          
           
             Athanas
             .
             Orat.
             de
             incarn.
             verbi
             Dei
             .
             T.
             1.
             p
             45.
             
          
           
             
               Macar●us
               Homil.
               26.
               p.
               230.
               
               Homil.
               30.
               p.
               53
               
            
          
           
             Basil
             .
             Homil.
             in
             Psal.
             29.
             p.
             80.
             
          
           
             
               Ambros.
               l.
               2.
               de
               secunda
               Interpellat
               .
               David
               .
               c.
               11.
               
            
          
           
             
               Hilarius
               Diacon
               .
               in
               epist.
               Pauli
               in
               Rom.
               c.
               3.
               
               &
               9.
               
               Idem
               ad
               1
               Tim.
               11.
               
            
          
           
             
               Chrysost.
               in
               1
               Tim.
               c.
               2.
               p.
               1556.
               
               Idem
               ad
               Eph.
               c.
               1.
               Hom.
               1.
               p.
               1036.
               
            
          
           
             
               Hieronymus
               advers.
               Pelagianos
               l
               2.
               sub
               finem
               ,
               &
               ad
               Eph.
               c.
               1.
               
            
          
           
             
               Primasius
               in
               1
               Tim.
               2.
               
            
          
           
             
               Damascenus
               l.
               2.
               orth
               .
               fid.
               c.
               29.
               
            
          
           
             
               Idem
               contra
               Manichaeos
               p.
               375.
               edit.
               Basil
               .
               1578.
               
            
          
           
             
               Oecumenius
               ad
               1
               Tim.
               2.
               
            
          
           
             
               Anselmus
               in
               Matth.
               c.
               6.
               
            
          
           
             
               Bernardus
               serm.
               5.
               in
               Natal
               .
               Dom.
               Idem
               serm.
               1.
               in
               purif.
               .
               Mar.
               
            
          
           
             Grotius
             in
             Rivet
             .
             Apolog.
             Discus
             .
             p.
             97
             ,
             98.
             
          
           
             
               August
               .
               in
               lib.
               de
               spiritu
               &
               litera
               ad
               Marcellinum
               c.
               33.
               
            
          
           
             
               Idem
               .
               serm.
               38.
               de
               Sanctis
               .
            
          
           
             *
             Nihil
             aliud
             accipiendum
             in
             isto
             Augustini
             sermone
             existimo
             ,
             quo
             ad
             interitum
             quosdam
             praedestinatos
             firmat
             ,
             &c.
             
             
               Fulgent
               .
               ad
               Monim
               .
               l.
            
             1.
             
          
           
             Prosper
             (
             seu
             August
             .
             )
             ad
             object
             .
             Vincen
             .
             Artic.
             2.
             &
             sequ.
          
           
             *
             
               Causam
               Reprobationis
               certum
               est
               hanc
               esse
               ,
               viz.
               peceatum
               in
               hominibus
               .
            
             melancht.
             .
             in
             locis
             Theolog.
             de
             praedest
             .
             p.
             316
             ,
             317.
             
             
               Idem
               ubique
               ait
            
             Petrus
             Molinaeus
             in
             sua
             Anatome
             Arminianismi
             .
          
           
             D.
             Over
             allus
             Theol.
             Cantab.
             professor
             de
             sententia
             Ecclesiae
             Anglic.
             &c.
             cap.
             1.
             
          
           
             Cap.
             2.
             de
             morte
             Christi
             .
          
           
             Artic.
             2.
             Artic.
             7.
             
             Artic.
             31.
             
          
           
             Calvin
             .
             ad
             Heb.
             9.
             28.
             
          
           
             Idem
             ad
             Rom.
             5.
             
          
           
             The
             total
             sum
             of
             the
             Citations
             .
          
           
             *
             The
             
               English
               Reader
            
             may
             be
             pleas'd
             to
             observe
             ,
             that
             these
             last
             words
             are
             translated
             out
             of
             
               Prosper
            
             in
             his
             vindication
             of
             
               Augustine
            
             his
             dearest
             
               Friend
               ,
            
             who
             is
             the
             only
             Father
             (
             I
             can
             hear
             of
             )
             whom
             our
             
               adversaries
            
             are
             willing
             to
             be
             
               tryed
            
             by
             in
             this
             businesse
             .
             (
             See
             the
             Confession
             of
             Dr.
             
               Twiss.
               in
               Vin.
               dic
               .
               Grat.
               l.
               1.
               
               Dign
               .
               8.
               
               Sect.
               4.
               p.
            
             110.
             )
             The
             result
             of
             all
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Plotin.
             Enn.
             l.
             2.
             p.
             263.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Hierocl.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             p.
             258.
             
          
        
         
           Notes for div A90682e-25980
           
             The
             second
             Inference
             .
          
           
             Explain'd
             .
          
           
             Proved
             by
             Scripture
             .
          
           
             Gen.
             2.
             17.
             
          
           
             Chap.
             4.
             v.
             7.
             
             Deut.
             11.
             26
             ,
             27.
             
          
           
             Gen.
             18.
             21.
             
          
           
             Rom.
             10.
             9.
             
          
           
             Mat.
             6.
             15.
             2
             
             T●m
             .
             2.
             12.
             
          
           
             Rev.
             2.
             22.
             
             Ioh.
             8.
             24.
             2
             
             The
             .
             1.
             7
             ,
             8.
             
             Mar.
             16.
             16.
             
             Mat
             1.
             21.
             
             Tit.
             2.
             14.
             
          
           
             Luk.
             1.
             74
             ,
             75.
             
          
           
             Mat.
             25.
             41
             ,
             42.
             
          
           
             Iu●g
             .
             1.
             7.
             
          
           
             Rom.
             2.
             6
             ,
             11.
             
             Gal.
             6.
             7.
             
          
           
             Wisd.
             1.
             12.
             
          
           
             Proved
             secondly
             by
             Reaso●
             .
          
           
             *
             Note
             ,
             Reader
             ,
             that
             the
             
               execution
            
             of
             Gods
             Decree
             justly
             
               answering
            
             to
             his
             
               Decree
               ,
            
             doth
             shew
             the
             reason
             of
             the
             
               Reasons
            
             which
             now
             
               ensue
               ;
            
             and
             is
             therefore
             
               noted
            
             in
             this
             third
             Edition
             ,
             because
             Mr.
             
               Whitfield
            
             and
             Mr.
             
             
               Barlee
               comprehended
               it
               not
            
             in
             the
             two
             first
             ;
             or
             at
             l●ast
             
               dissembled
            
             their
             comprehensions
             ,
             because
             they
             found
             no
             other
             way
             of
             
               escape
               .
            
          
           
             †
             Gen.
             3.
             17
             ,
             18
             
          
           
             Rom.
             2.
             4
             ,
             5.
             
          
           
             *
             Rev.
             22.
             17.
             
             Act.
             17.
             27.
             
             Mat.
             28.
             19.
             
             Luke
             24.
             47.
             
             John
             20.
             31.
             
          
           
             Luke
             9.
             5.
             
          
           
             Luke
             12.
             47.
             
             Cap.
             20.
             v.
             47.
             
             Mat.
             11.
             20
             ,
             21
             ,
             23
             ,
             24.
             
             Mat.
             10.
             15.
             
          
           
             Iohn
             3.
             19.
             
             Psalm
             58.
             4.
             
          
           
             Calvin
             .
             in
             Institut
             .
             l.
             3.
             cap.
             23.
             
             
               Sect.
            
             7.
             
          
           
             Mortem
             non
             vult
             Deus
             ,
             in
             quantum
             vult
             poenitentiam
             ;
             sed
             experientia
             docet
             ,
             ita
             eam
             velle
             ,
             ut
             cor
             peccatoris
             non
             tangat
             .
             
               Idem
               in
               Ezek.
            
             18.
             
          
           
             Prov.
             1.
             26.
             29.
             
          
           
             *
             Luke
             19.
             13.
             20.
             
          
           
             1
             Ioh.
             2.
             2.
             
          
           
             Rom.
             14.
             15.
             1
             Cor.
             8.
             11.
             
          
           
             Ioh.
             1.
             9.
             
          
           
             Cap.
             3.
             v.
             19.
             
          
           
             Ionah
             3.
             4
             ,
             10.
             2
             
             King.
             20.
             5.
             
          
           
             1
             King.
             21.
             29.
             
          
           
             *
             Isa.
             28.
             21.
             
          
           
             *
             Lam.
             3.
             33.
             
          
           
             Hos.
             11.
             8
             ,
             9.
             
          
           
             Exod.
             32.
             14.
             
          
           
             Iam.
             2.
             13.
             
          
           
             
               Ineptissimae
               blasphemiae
               ,
               Prod●giosa
               mendacia
               ,
               Diabolicus
               mendaciorum
               indiculus
               .
            
             Leguntur
             apud
             Prosp.
             in
             Praefat.
             Respon.
             ad
             object
             .
             Vinc.
             
          
           
             *
             Proved
             thirdly
             by
             Antiquity
             .
          
           
             †
             Solent
             veteres
             &c.
             &
             Scholastici
             in
             ea
             acq●●sc●nt
             ,
             &c.
             
             Non
             a●ia
             ratione
             quae
             futura
             sunt
             praev●deat
             ,
             nisi
             quia
             ita
             ut
             fierent
             decre●it
             .
             
               Calv.
               instit.
               l.
               3
               23.
               
               Sect.
            
             6.
             
          
           
             Nec
             abs●rdum
             videri
             d●b●●
             ,
             D
             um
             non
             mo●o
             primi
             hominis
             casum
             ,
             &
             in
             eo
             posteror●m
             ruinam
             praevidisse
             ,
             sed
             arbit●io
             quoque
             suo
             dispensasse
             .
             
               Idem
               ibid.
               Sect.
            
             7.
             
          
           
             Nemo
             eligitur
             nisi
             ●am
             distans
             ab
             illo
             qui
             rejicitur
             :
             Vnde
             quod
             dictum
             est
             [
             quia
             elegit
             nos
             Deus
             ante
             mundi
             constitutionem
             ]
             non
             video
             quomodo
             sit
             dictum
             ,
             nisi
             de
             praescientia
             Fidei
             &
             operum
             p●etatis
             .
             &
             mox
             —
             Iacobus
             non
             ●l●ctus
             est
             ut
             fierct
             bonus
             ,
             sed
             bonus
             sactus
             eligi
             potuit
             .
             
               Augustin
               .
               ad
               Simplicianum
               l.
               1.
               quaest.
            
             2.
             
          
           
             Noluit
             ●rgo
             Esau
             ,
             &
             non
             cu●urrit
             .
             Sed
             etsi
             voluisset
             ,
             &
             cucurrisset
             ,
             Dei
             adjutorio
             pervenisset
             ,
             nisi
             vocatione
             contempta
             reprobus
             fieret
             .
             
               Id.
               in
               l.
               ad
               Sim.
               
            
          
           
             Numquid
             iniquitas
             est
             apud
             Deum
             ?
             absit
             .
             Iniquum
             e●im
             videtur
             ,
             ut
             sine
             ullis
             bon●●um
             malorumve
             operum
             meritis
             ,
             unum
             Deus
             eliga●
             ,
             od
             atque
             alterum
             .
             
               Id.
               in
               Ene●irid
               .
               cap.
            
             98.
             
          
           
             Non
             necessitatem
             pereundi
             habuerunt
             quia
             praedestinati
             non
             sunt
             ;
             sed
             ideo
             praedestinati
             non
             sunt
             ,
             quia
             tales
             ●u●uriex
             voluntaria
             praevaric
             atione
             praesciti
             sunt
             .
             
               Prosp.
               ad
               Gallorum
               cap.
               3.
               edit.
               Basil
               .
            
             1121.
             
          
           
             Illos
             ruituros
             propria
             ipsorum
             voluntate
             praes●ivit
             ,
             &
             ob
             hoc
             a
             filiis
             Perditionis
             nulla
             praedestinatione
             dis●revit
             .
             
               Id.
               ibid.
               a●
               cap.
            
             7.
             
          
           
             Omnium
             quidem
             hominum
             .
             Deus
             Creator
             est
             ,
             sed
             nemo
             ab
             co
             ideo
             creatus
             est
             ut
             pereat
             .
             
               Idem
               ad
               object
               .
               Vinc.
            
             3.
             
          
           
             Ideo
             omnibus
             opera
             sanitatis
             de●ulit
             ,
             ut
             quicunque
             perierit
             ,
             mortis
             suae
             causas
             sibi
             ascri●at
             ,
             qui
             cura●i
             noluit
             ,
             cum
             remedium
             haberet
             quo
             posset
             evadere
             .
             
               Ambros.
               lib.
               2.
               de
               Cain
               &
               Abel
               cap.
               13.
               
            
          
           
             Etiam
             his
             qui
             mali
             sint
             f●turi
             ,
             datur
             potestas
             conv●rsionis
             &
             poenitentiae
             .
             
               Hieron.
               lib
               3.
               adversus
               Pelagianos
               .
            
          
           
             Dilectio
             &
             odium
             D●i●vel
             ex
             praescientia
             nascitur
             futurorum
             ,
             vel
             ex
             operibus
             .
             
               Idem
               ad
               Malach.
            
             1.
             
          
           
             Si
             dies
             aequaliter
             nascitur
             omnibus
             ,
             quan
             ▪
             to
             magis
             Christus
             ?
             —
             Cum
             singuli
             ad
             donarium
             vocentur
             ,
             quid
             est
             ut
             quod
             a
             Deo
             aequaliter
             distribuitur
             ,
             humana
             interpretatione
             minuatur
             ?
             
               Cyprian
               .
               Epist.
            
             76.
             
          
           
             *
             Patet
             omnibus
             fons
             vita
             :
             neque
             ab
             jure
             potandi
             qu●squam
             prohibetur
             aut
             pellitur
             .
             
               Arnob.
               adversus
               Nat.
               lib.
            
             2.
             
          
           
             The
             sum
             of
             all
             that
             hath
             been
             said
             .
          
           
             2
             Pet.
             3.
             7.
             
             Ier.
             51.
             56.
             2
             Thess.
             1.
             8.
             
          
           
             An
             obvious
             expedient●o
             reconcile
             dissenters
             .
          
           
             Qui
             non
             sunt
             praedestinati
             ad
             salutem
             ,
             necessario
             propter
             peccata
             condamnabuntur
             .
             
               Art.
               Lamb
               .
            
             4.
             
             Atque
             id
             
               necessariò
               ,
            
             (
             si
             sic
             loqui
             placeat
             )
             sed
             
               necessitate
               ex
               hypothesi
               ,
               non
               absolutâ
               ;
            
             Id
             est
             ,
             ideo
             
               quia
               peccarunt
               ,
            
             non
             autem
             
               ideo
            
             quia
             non
             sunt
             praedestinati
             .
             
               Epis.
               Wi●t
               .
               Iud.
               de
               art
               .
               Lamb
               .
            
          
           
             The
             probable
             cause
             of
             the
             Dissention
             is
             a
             mistake
             of
             Gods
             praescience
             .
          
           
             The
             mist●ke
             is
             endeavoured
             to
             be
             rectified
             .
          
           
             *
             Isa.
             41.
             22
             ,
             23.
             
             Acts
             15.
             18.
             
             Psal.
             139.
             2.
             
          
           
             †
             Boe
             hius
             de
             c●nsol
             .
             Philosoph.
             lib.
             5.
             
          
           
             By
             the
             Confideration
             of
             a
             twofold
             necessity
             in
             events
             .
          
           
             Duae
             sunt
             necessitates
             .
             
               Simplex
               una
               ,
            
             veluti
             quod
             necesse
             est
             omnes
             homines
             esse
             mortales
             :
             
               altera
               conditionis
               ,
            
             ut
             si
             aliquem
             ambulare
             scias
             ,
             eum
             ambulare
             ,
             necesse
             est
             .
             
               Boeth
               .
               de
               con.
               Phil.
               lib.
               5.
               
            
          
           
             Ecclus.
             15.
             14.
             
          
           
             And
             by
             a
             right
             Application
             of
             a
             twofold
             will
             in
             the
             Almighty
             .
          
           
             Chrysost.
             in
             Epist.
             ad
             Eph.
             c.
             1.
             Homil.
             1.
             
          
           
             Damascen
             .
             l.
             2.
             Orth.
             Fid.
             c.
             29.
             
          
           
             Prosp.
             in
             Respon.
             ad
             Obj.
             
             Vincen
             .
             sub
             finem
             .
          
           
             Anselmus
             in
             Mat.
             cap.
             6.
             
          
           
             Concil.
             Tolet.
             8
             ,
             cap.
             1.
             
          
           
             Rom.
             12.
             18.
             
          
        
         
           Notes for div A90682e-42530
           
             
               The
               second
               Principle
               or
               Ground
            
             of
             my
             Belief
             in
             this
             businesse
             .
          
           
             Explained
             .
          
           
             Act.
             4.
             12.
             
             John
             6.
             44
             ,
             65.
             
          
           
             a
             Phil.
             1.
             6.
             and
             2.
             13.
             
             Heb
             12.
             2.
             
          
           
             b
             Luke
             19.
             13
             ,
             26.
             
          
           
             c
             1
             Cor.
             15.
             10.
             
          
           
             d
             1
             Cor.
             4.
             7.
             
             Iam.
             1.
             17.
             1
             Cor.
             1.
             31.
             
             Psal.
             115.
             1.
             
             
               Reconciled
               with
               Choice
               ,
            
             which
             is
             
               irreconcilable
            
             with
             
               irresistibility
               :
            
          
           
             a
             Object
             .
             1.
             
             Si
             dens
             bon●s
             ▪
             &
             praesci●s
             mali
             ,
             &
             p
             〈…〉
             tens
             depeller●
             ,
             cur
             ho●
             nem
             labi
             passus
             est
             ?
             Res●
             .
             Liberum
             ,
             &
             sui
             arbitrii
             ,
             &
             suae
             potestatis
             invenio
             ●ominem
             ,
             
               &
               seq.
            
          
           
             b
             Object
             .
             2.
             
             Homo
             ita
             d●bu●t
             institui
             ,
             ut
             non
             possit
             cadere
             .
             〈…〉
             esp
             .
             Ergo
             ●onum
             suum
             haberet
             ●mancipatum
             sibi
             à
             Deo
             :
             Et
             on●s
             aut
             malus
             necessita
             efuisset
             inventus
             ,
             non
             volu●tate
             :
             Nec
             b●ni
             nec
             mali
             merces
             jure
             pensa
             ▪
             etur
             ●i
             .
             
               Tertul.
               advers.
               Marc.
               l.
               2.
               c.
            
             5
             ,
             6.
             
          
           
             †
             1
             Proved
             by
             Scripture
             .
             
               Phil.
            
             2.
             12
             ,
             13.
             
          
           
             Liberi
             arbitrii
             nos
             condidit
             Deus
             .
             Nec
             ad
             virtutes
             ,
             nec
             ad
             vitia
             necessitate
             tra●imur
             .
             Alioqui
             ubi
             necessitas
             ,
             ibi
             nec
             damnatio
             ,
             nec
             corona
             est
             .
             
               Hieron.
               contra
               Jovinian
               .
               c.
            
             2.
             
             Valet
             liberum
             arbitrium
             ad
             bona
             ,
             si
             divinitus
             adjuvetur
             ;
             quod
             fit
             humiliter
             pet●ndo
             &
             faciendo
             .
             
               Augest.
               epist.
               89.
               
               Psal.
               119.
               32.
               
               Iohn
               8.
               32.
               
               Tertull.
               loco
               citato
               .
            
          
           
             *
             2
             Cor.
             5.
             20.
             
             Deut.
             30.
             15
             ,
             19.
             
             Ios.
             24.
             15.
             
          
           
             †
             2
             Proved
             by
             Reason
             .
             Illud
             proprie
             dicitur
             irresistibile
             ,
             cui
             resistere
             nemo
             potest
             ,
             quamvis
             vellet
             .
             
               Twiss.
               in
               praef.
               ad
               vin
               .
               Grat.
               Sect.
               9.
               p.
            
             3●
             .
          
           
             In
             actu
             volendi
             locum
             non
             habet
             .
             
               In
               loco
               citato
               .
            
          
           
             Ex
             hujusmodi
             autem
             oper●tione
             divina
             existit
             Necessitas
             effectus
             ,
             cum
             ipsa
             libertate
             v●luntatis
             consent
             .
             en●
             .
             
               Ibid.
               
            
          
           
             The
             grounds
             of
             the
             opposite
             mistake
             removed
             ,
          
           
             By
             rightly
             distinguishing
             betwixt
             infallible
             and
             necessary
             .
          
           
             Betwixt
             sufficient
             ,
             effectual
             ,
             and
             unresistible
             .
          
           
             
               Betwixt
            
             action
             
               in
            
             general
             ,
             
               and
            
             volition
             
               in
            
             particular
             .
             
               Betwixt
            
             taking
             
               and
            
             chusing
             .
          
           
             
               Betwixt
            
             voluntary
             
               and
            
             spontaneous
             .
          
           
             Ecclesiasticus
             15.
             13
             ,
             14
             ,
             15
             ,
             16
             ,
             17.
             
          
           
             A
             result
             of
             the
             whole
             in
             two
             Examples
             .
          
           
             Mat.
             25.
             28.
             
          
           
             And
             that
             cleared
             from
             an
             exception
             .
          
           
             *
             Saulum
             tam
             Dei
             Spiritus
             vertit
             in
             Prophetan
             ,
             quam
             &
             malus
             spiritus
             post●ain
             Apostat●m
             .
             Iud●m
             aliquandi●
             cum
             electis
             dep●●atum
             post●a
             diabolus
             intravit
             .
             
               Tert.
               de
               anima
               c.
               
            
             1.
             
          
           
             †
             Si
             regeneratus
             &
             just
             ficatus
             in
             malam
             vi●am
             sua
             vol●ntate
             r●lab●tur
             ,
             certo
             is
             non
             potest
             d●cere
             ,
             〈…〉
             on
             acc●pi
             ,
             q●●a
             acc●ptam
             gratiam
             Dei
             suo
             in
             malum
             arbi●●io
             l●bero
             amisit
             .
             
               Aug.
               de
               Grat.
               
               &
               Corr.
               c.
               6.
               &c.
            
             9.
             
          
        
         
           Notes for div A90682e-54930
           
             The
             Decr●e
             of
             Election
             conditional
             and
             respective
             .
          
           
             Quâ
             gratiâ
             non
             nova
             voluntas
             creatur
             ,
             neque
             invita
             voluntas
             cogitur
             ;
             sed
             infirma
             sanatur
             ,
             depravata
             corrigitur
             ,
             &
             ex
             mala
             in
             ●onam
             convertitur
             ,
             ac
             interi●re
             quodam
             modo
             trabitur
             ,
             ut
             ex
             nolente
             volens
             efficiatur
             ,
             &
             Divinae
             vocationi
             libenter
             consentiat
             ,
             &c.
             
               August
               .
               de
               grat
               .
               &
               lib.
               a●b
               .
               ad
               Valent
               .
               cap.
            
             13.
             
          
           
             Sicut
             praescit
             ,
             praedestina●
             ,
             &
             propterea
             praedestinat
             ,
             quia
             quale
             futurum
             sit
             praescit
             .
             Malatantum
             praescit
             ,
             &
             non
             praedestinat
             .
             
               Aug.
               in
               Resp.
               ad
               calum
               .
               Pelag.
               sub
               initium
            
             l.
             6.
             
               ●ypognosticon
               .
            
          
           
             Proved
             by
             reason
             from
             its
             being
             respective
             of
             our
             being
             in
             Christ
             ,
             and
             of
             the
             conditions
             by
             which
             we
             are
             so
             .
          
           
             Eph.
             1.
             4
             ,
             6.
             
             Rom.
             8.
             39.
             2
             Cor.
             5.
             15.
             
          
           
             And
             from
             the
             nature
             of
             Election
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Oecum
             .
             apud
             Episc.
             wint
             .
             de
             Artic.
             Lamb
             .
             ●●d
             .
          
           
             Non
             tamen
             Electio
             praecedit
             Iustificationem
             ,
             sed
             Electionem
             Iustificatio
             .
             Nemo
             enim
             eligitur
             ,
             nisi
             ●am
             d●stans
             ab
             illo
             qui
             rejicitur
             .
             Vnde
             quod
             dictum
             est
             ,
             Quia
             eleg●t
             nos
             Deus
             ante
             mundi
             constitutionem
             ,
             non
             video
             quomodo
             sit
             dicendum
             nisi
             praescientia
             .
             
               August
               .
               ad
               Simpl.
            
             1.
             2.
             
          
           
             Proved
             by
             Scripture
             .
          
           
             Joh.
             8.
             51.
             
             Gal.
             6.
             7
             ,
             9.
             
          
           
             Rev.
             3.
             20.
             
          
           
             Eph.
             1.
             9.
             
          
           
             Aug
             in
             S●rm
             .
             28.
             de
             Sanct.
             
             Idem
             contra
             2
             epist.
             Pelag.
             l.
             3.
             c.
             2.
             
             Idem
             de
             sp.
             &
             lit.
             ad
             Marcell
             .
             c.
             33.
             
          
           
             And
             by
             Antiquity
             ,
             from
             the
             concessions
             of
             Anti remonstrants
             .
          
           
             Patres
             hic
             nullo
             modo
             audiend●
             ,
             qui
             ad
             praevisionem
             hoc
             referunt
             .
             
               Beza
            
             in
             
               Rom.
               11.
               2.
               edit.
            
             2.
             Twiss.
             in
             Vin.
             Gr
             l.
             1.
             part
             .
             1.
             Digr.
             8.
             sect.
             4.
             p.
             110.
             
             August
             .
             de
             bono
             ●ersever
             .
             c.
             19.
             
             &
             20.
             
             Twiss.
             loco
             citat●
             .
          
           
             The
             Conclusion
             .
          
           
             *
             Rom.
             2.
             11.
             
          
           
             *
             verse
             14.
             
          
           
             a
             1
             Cor.
             15.
             10.
             
          
           
             b
             Philip
             .
             4.
             13.