Charis kai eirēnē, or, A pacifick discourse of Gods grace and decrees in a letter of full accordance / written to the reverend and most learned Dr. Robert Sanderson by Henry Hammond ... ; to which are annexed the extracts of three letters concerning Gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of London.
         Hammond, Henry, 1605-1660.
      
       
         
           1660
        
      
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             Charis kai eirēnē, or, A pacifick discourse of Gods grace and decrees in a letter of full accordance / written to the reverend and most learned Dr. Robert Sanderson by Henry Hammond ... ; to which are annexed the extracts of three letters concerning Gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of London.
             Hammond, Henry, 1605-1660.
          
           [8], 160, 7 p.
           
             Printed for R. Royston ...,
             London :
             1660.
          
           
             First three words of title in Greek characters.
             Reproduction of original in the Union Theological Seminary Library, New York.
             Includes bibliographical references.
          
        
      
    
     
       
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         eng
      
       
         
           Grace (Theology)
           Providence and government of God.
        
      
    
     
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             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           OR
           A
           Pacifick
           Discourse
           of
           Gods
           GRACE
           and
           DECREES
           :
           In
           a
           Letter
           ,
           of
           full
           Accordance
           written
           to
           the
           Reverend
           ,
           and
           most
           learned
           ,
           Dr.
           
             Robert
             Sanderson
          
           .
        
         
           By
           
             Henry
             Hammond
          
           .
           D.
           D.
           
        
         
           To
           which
           are
           annexed
           the
           Extracts
           of
           three
           Letters
           concerning
           Gods
           Prescience
           reconciled
           with
           Liberty
           and
           Contingency
           .
        
         
           Together
           with
           two
           Sermons
           preached
           before
           these
           evil
           times
           ,
           the
           one
           to
           the
           Clergy
           ,
           the
           other
           to
           the
           Citizens
           of
           London
           .
        
         
           LONDON
           .
        
         
           Printed
           for
           
             R.
             Royston
          
           ,
           at
           the
           Angel
           in
           IVy-lane
           ,
           1660.
           
        
      
       
         
         
         
           TO
           All
           our
           BRETHREN
           Of
           the
           Church
           of
           ENGLAND
           .
        
         
           
             §
             .
             1.
          
           
           IN
           relation
           to
           the
           Controversies
           concerning
           
             Gods
             Grace
          
           and
           Decrees
           ,
           nothing
           was
           ever
           Superior
           ,
           in
           my
           thoughts
           ,
           to
           the
           feare
           that
           the
           great
           Interests
           of
           Religion
           ,
           
             Christian
             practise
          
           ,
           and
           particularly
           that
           of
           Charity
           ,
           might
           be
           obstructed
           by
           them
           .
        
         
           
             §
             .
             2.
          
           
           It
           hath
           long
           been
           the
           Complaint
           of
           pious
           and
           learned
           men
           ,
           (
           of
           the
           justice
           whereof
           ,
           if
           formerly
           we
           had
           ,
           we
           cannot
           now
           reasonably
           retain
           any
           doubt
           ,
           )
           that
           the
           crude
           and
           unwary
           treating
           of
           these
           ,
           and
           (
           from
           thence
           derived
           ,
           )
           an
           hasty
           premature
           perswasion
           of
           their
           being
           in
           Christ
           ,
           (
           assisted
           by
           a
           beliefe
           of
           
             irrespective
             Decrees
          
           ,
           and
           
             Grace
             irresistible
          
           ,
           and
           no
           possibility
           of
           interrupting
           their
           justified
           estate
           ,
           )
           was
           apt
           to
           contribute
           to
           the
           presumtions
           ,
           and
           securities
           ,
           and
           finall
           impenitences
           of
           some
           men
           ,
           
           who
           having
           most
           loudly
           renounced
           the
           power
           ,
           choose
           yet
           not
           to
           quit
           
             the
             forme
             of
             Godliness
          
           .
        
         
           
             §
             .
             3.
          
           
           And
           for
           the
           heares
           ,
           and
           uncharitable
           distempers
           ,
           which
           the
           managing
           of
           these
           controversies
           particularly
           have
           been
           guilty
           of
           ,
           we
           need
           not
           look
           abroad
           among
           the
           Dominicans
           and
           
             Jesuites
             ,
             Jansenists
          
           and
           Molinists
           ,
           for
           proofes
           .
           Our
           own
           Region
           hath
           not
           of
           a
           long
           time
           failed
           of
           evidences
           .
           The
           old
           weapon
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           crying
           down
           for
           carnall
           men
           and
           
             herericks
             ,
             Pelagians
          
           and
           
             Semipelagians
             ,
             Papists
             ,
             Socinians
          
           ,
           and
           what
           not
           ?
           (
           even
           rifling
           the
           Poets
           Hell
           to
           fetch
           out
           Titles
           for
           their
           adversaryes
           ,
           )
           hath
           never
           been
           more
           nimbly
           taken
           up
           ,
           and
           vigorously
           handled
           ,
           then
           in
           these
           dayes
           .
        
         
           
             §
             .
             4.
          
           
           And
           as
           if
           fewell
           to
           dissentions
           were
           still
           wanting
           ,
           it
           hath
           been
           the
           endeavour
           of
           some
           to
           suggest
           this
           jealousy
           ,
           and
           clancularly
           to
           infuse
           it
           into
           the
           minds
           of
           men
           ,
           that
           they
           which
           oppose
           
             unconditionate
             Decrees
          
           ,
           &c.
           (
           and
           pretend
           to
           think
           they
           effectually
           serve
           the
           ends
           of
           Christianity
           thereby
           ,
           )
           have
           entertained
           such
           vehement
           dislikes
           ,
           and
           aversations
           to
           all
           that
           Scheme
           of
           doctrines
           ,
           that
           they
           retain
           no
           charity
           to
           the
           maintainers
           of
           them
           ,
           though
           they
           be
           in
           other
           things
           as
           constant
           ,
           obedient
           sonns
           of
           the
           Church
           of
           England
           ,
           as
           any
           ;
           and
           when
           opportunity
           shall
           assist
           their
           designe
           ,
           will
           take
           care
           rigorously
           to
           fence
           their
           communion
           from
           them
           ,
           and
           whatever
           
           the
           accord
           be
           in
           other
           doctrines
           ,
           (
           wherein
           our
           Church
           is
           eminently
           concerned
           against
           the
           common
           Adversaries
           ,
           )
           will
           proceed
           finally
           to
           exterminate
           and
           exclude
           them
           .
        
         
           
             §
             .
             5.
          
           
           The
           Consequences
           of
           this
           perswasion
           ,
           once
           imbibed
           ,
           be
           it
           never
           so
           causelesse
           and
           unprovoked
           ,
           how
           noxious
           and
           inauspicious
           they
           may
           prove
           to
           all
           that
           are
           on
           either
           side
           concerned
           in
           them
           ,
           what
           leven
           of
           
             bitter
             zele
          
           and
           animosityes
           it
           may
           cause
           to
           ferment
           in
           the
           minds
           of
           some
           ,
           what
           blasts
           and
           improsperityes
           it
           may
           bring
           on
           the
           endeavours
           of
           others
           ;
           and
           ,
           betwixt
           both
           ,
           what
           detriment
           to
           the
           true
           and
           solid
           ends
           ,
           whether
           of
           Religion
           ,
           or
           Reformation
           ,
           (
           the
           squaring
           of
           our
           lives
           according
           to
           that
           other
           ,
           more
           sublime
           ,
           patterne
           in
           the
           mount
           ,
           
             Mat.
             v.
          
           the
           inhaunsed
           ,
           transcendent
           ,
           indispensable
           Lawes
           of
           Purity
           and
           
             Peaceableness
             ,
          
           )
           I
           shall
           not
           here
           need
           to
           set
           forth
           ,
           every
           man's
           sagacity
           serving
           him
           competently
           to
           make
           this
           discovery
           .
        
         
           
             §
             .
             6.
          
           
           Yet
           was
           it
           not
           a
           rationall
           hope
           ,
           that
           the
           bare
           disclaiming
           and
           renouncing
           so
           great
           a
           guilt
           ,
           would
           be
           admitted
           to
           the
           purgation
           of
           those
           ,
           against
           whom
           it
           had
           been
           suggested
           and
           believed
           .
           It
           therefore
           seemed
           to
           me
           more
           seasonable
           to
           tender
           an
           ocular
           demonstration
           of
           the
           contrary
           ,
           by
           bringing
           my
           Lamb
           ,
           or
           Turtle
           ,
           (
           my
           offering
           to
           the
           Temple
           of
           
             Peace
             ,
          
           )
           and
           really
           exemplifying
           the
           charity
           and
           accordance
           ,
           that
           may
           readily
           be
           attained
           between
           dissenters
           ,
           
           when
           minds
           prepared
           with
           meekness
           ,
           and
           love
           of
           the
           Truth
           ,
           wheresoever
           they
           meet
           with
           it
           ,
           can
           take
           courage
           to
           deny
           themselves
           ,
           and
           so
           to
           deposit
           prejudices
           ,
           and
           instead
           of
           names
           and
           shadowes
           ,
           to
           give
           themselves
           up
           to
           the
           entire
           guidance
           of
           that
           light
           which
           shines
           in
           Scripture
           .
        
         
           
             §
             .
             7.
          
           
           In
           order
           to
           this
           end
           ,
           it
           seemed
           not
           improper
           ,
           to
           offer
           at
           this
           time
           to
           publick
           view
           the
           present
           Sentiments
           of
           the
           Judicious
           Dr.
           Sanderson
           ,
           the
           
             Regius
             Professor
          
           of
           the
           University
           of
           Oxford
           ,
           (
           and
           the
           rather
           ,
           because
           some
           manuscript
           Tables
           of
           his
           former
           thoughts
           ,
           and
           some
           passages
           from
           his
           Sermons
           ,
           long
           since
           preached
           ,
           and
           now
           republished
           ,
           have
           been
           made
           use
           of
           ,
           to
           gain
           authority
           to
           those
           Doctrines
           which
           he
           is
           now
           far
           from
           owning
           ,
           )
           and
           briefely
           and
           perspicuously
           to
           annex
           unto
           ,
           and
           compare
           with
           them
           ,
           those
           Amicable
           and
           Pacifick
           Reflexions
           ,
           which
           may
           hope
           to
           gain
           the
           unanimous
           consent
           of
           all
           true
           Sons
           of
           our
           Venerable
           Mother
           ,
           the
           
             Church
             of
             England
          
           ,
           whose
           chiefe
           aime
           it
           hath
           alwayes
           been
           to
           discountenance
           divisions
           and
           fractions
           ,
           and
           occasions
           and
           fomenters
           of
           those
           ,
           especially
           
             singular
             Doctrines
          
           and
           
             Novell
             Articles
          
           of
           Faith
           ,
           and
           in
           a
           Catholick
           harmonious
           charity
           ,
           to
           plant
           Primitive
           belief
           ,
           and
           
             zele
             of
             good
             workes
          
           ,
           and
           so
           instead
           of
           the
           empty
           Forme
           ,
           the
           full
           
             power
             of
             Godlinesse
          
           .
        
         
         
           
             §
             .
             8.
          
           
           What
           is
           so
           largely
           added
           on
           that
           one
           head
           of
           Prescience
           ,
           had
           some
           appearance
           of
           necessity
           ,
           to
           repell
           a
           shaft
           borrowed
           of
           late
           from
           the
           Socinian's
           quiver
           ,
           who
           having
           resolved
           it
           impossible
           for
           God
           himself
           to
           for
           esee
           future
           Contingents
           ,
           have
           given
           disputers
           their
           choice
           ,
           whether
           they
           like
           best
           ,
           bluntly
           to
           deny
           
             God's
             Prescience
          
           ,
           and
           so
           ,
           at
           his
           cost
           ,
           maintain
           their
           own
           Liberty
           ,
           or
           more
           piously
           to
           maintain
           Prescience
           ,
           and
           then
           give
           it
           the
           same
           force
           of
           evacuating
           all
           Liberty
           and
           Contingency
           ,
           which
           Predetermination
           of
           all
           events
           was
           justly
           accused
           to
           draw
           after
           it
           ;
           The
           mistake
           very
           dangerous
           on
           either
           side
           ,
           and
           the
           temtation
           equally
           fitted
           for
           both
           ,
           if
           it
           were
           not
           timely
           obviated
           .
        
         
           
             §
             .
             9.
          
           
           That
           these
           ensuing
           Discourses
           may
           be
           effectually
           successfull
           to
           the
           designed
           end
           ,
           of
           advancing
           the
           threefold
           interest
           of
           Truth
           ,
           and
           Peace
           ,
           and
           
             Uniforme
             Christian
             obedience
          
           ,
           that
           it
           may
           supplant
           the
           Vineger
           by
           the
           Oyle
           ,
           the
           Nitre
           by
           the
           Balsome
           ,
           and
           procure
           ,
           by
           consent
           of
           Litigants
           ,
           a
           solemne
           Supersedeas
           ,
           if
           not
           Conclusion
           to
           debates
           ,
           (
           an
           aversion
           to
           these
           heathen
           Agones
           ,
           which
           afford
           nothing
           ,
           but
           to
           the
           combatant
           blowes
           ,
           and
           leaves
           to
           the
           conquerour
           ,
           )
           above
           all
           ,
           that
           it
           may
           provide
           us
           ,
           by
           this
           truce
           ,
           a
           greater
           vacancy
           for
           the
           continued
           exercises
           of
           reall
           Piety
           ,
           and
           engage
           us
           to
           make
           diligent
           use
           of
           it
           ,
           (
           to
           adde
           ,
           as
           
             to
             our
             Faith
             vertue
          
           ,
           (
           or
           
             courage
             ,
          
           )
           so
           to
           our
           
             Godlinesse
             brotherly-kindnesse
          
           ,
           and
           to
           
           that
           the
           yet
           higher
           ascent
           and
           accomplishment
           of
           
           
             charity
             ,
          
           )
           that
           it
           may
           compact
           us
           all
           into
           that
           union
           that
           most
           succesfully
           contributes
           to
           our
           growth
           ,
           and
           so
           possess
           us
           of
           that
           qualification
           ,
           to
           which
           immarcessible
           joyes
           are
           awarded
           by
           our
           
             Righteous
             Judge
          
           ,
           shall
           be
           continually
           the
           prayer
           ,
           as
           in
           the
           following
           sheetes
           it
           hath
           been
           the
           sincere
           single
           endeavour
           ,
           of
        
         
           
             
               Festo
               Omnium
               Sanctorum
            
             .
          
           
             Your-fellow
             Labourer
             H.
             HAMMOND
             .
          
        
      
    
     
       
         
         
           A
           Letter
           of
           full
           Accordance
           ,
           Written
           to
           D.
           
             ROBERT
             SANDERSON
          
           ,
           CONCERNING
           
             Gods
             Grace
             and
             Decrees
          
           .
        
         
           
             Dear
             Sir
             ,
          
        
         
           §
           .
           1.
           
           HAving
           had
           a
           sight
           of
           the
           Letter
           which
           you
           sent
           M.
           —
           about
           the
           Antiremonstrant
           Controversies
           dated
           Mar.
           26.
           and
           observing
           one
           of
           the
           reasons
           ,
           which
           you
           render
           of
           your
           having
           avoided
           to
           appear
           on
           that
           theme
           ,
           
             [
             A
             loathness
             to
             engage
             in
             a
             quarrell
             whereof
             you
             should
             never
             hope
             to
             see
             an
             end
             ]
          
           I
           thought
           my self
           in
           some
           degree
           qualified
           to
           answer
           this
           reason
           of
           yours
           ,
           and
           thereby
           to
           do
           acceptable
           service
           to
           many
           ,
           who
           do
           not
           think
           fit
           that
           any
           considerations
           ,
           which
           have
           not
           real
           and
           weighty
           truth
           in
           them
           ,
           should
           obstruct
           that
           which
           may
           be
           so
           much
           to
           the
           common
           good
           ,
           I
           mean
           ,
           your
           writing
           and
           declaring
           your
           mind
           on
           any
           profitable
           subject
           .
        
         
           §
           .
           2.
           
           That
           which
           qualifies
           me
           more
           then
           some
           others
           ,
           to
           evacuate
           the
           force
           of
           this
           one
           reason
           of
           yours
           ,
           and
           makes
           me
           willing
           to
           attempt
           it
           ,
           though
           not
           to
           appear
           in
           opposition
           to
           any
           other
           passage
           ,
           that
           ever
           you
           have
           written
           ,
           is
           the
           true
           friendship
           that
           hath
           passed
           between
           us
           ,
           and
           the
           sweet
           conversation
           that
           for
           sometime
           we
           enjoyed
           ,
           without
           
           any
           allay
           or
           unequableness
           ,
           sharp
           word
           ,
           or
           unkind
           ,
           or
           jealous
           thought
           .
           The
           remembrance
           whereof
           assures
           me
           unquestionably
           ,
           that
           you
           and
           I
           may
           engage
           in
           this
           question
           ,
           as
           far
           as
           either
           of
           us
           shall
           think
           profitable
           ,
           without
           any
           the
           least
           beginning
           of
           a
           quarrel
           ,
           and
           then
           that
           will
           competently
           be
           removed
           from
           such
           ,
           as
           of
           which
           
             you
             cannot
             hope
             to
             see
             an
             end
             .
          
        
         
           §
           .
           3.
           
           And
           before
           I
           go
           any
           farther
           ,
           I
           appeal
           to
           your
           own
           judgement
           ,
           whether
           herein
           I
           do
           not
           at
           least
           speak
           probably
           ,
           and
           then
           whether
           it
           were
           not
           a
           misprision
           ,
           which
           you
           are
           in
           all
           reason
           to
           deposite
           ,
           to
           apprehend
           such
           insuperable
           difficulties
           or
           impossibilities
           at
           a
           distance
           ,
           which
           when
           they
           are
           prudently
           approached
           ,
           and
           examined
           ,
           so
           presently
           vanish
           before
           you
           .
           If
           this
           one
           reflection
           do
           not
           convince
           you
           ,
           it
           remains
           ,
           that
           the
           speculation
           be
           brought
           to
           practice
           ,
           and
           exemplified
           to
           your
           senses
           .
        
         
           §
           4.
           
           You
           set
           out
           with
           a
           mention
           of
           some
           
           
             positions
             ,
             wherein
             ,
             you
             say
             ,
             Divines
             ,
             though
             of
             contrary
             Judgements
             ,
             do
             yet
             all
             agree
             .
          
           And
           then
           it
           is
           not
           credible
           that
           you
           and
           I
           should
           be
           so
           singular
           ,
           as
           to
           differ
           in
           them
           endlesly
           ;
           of
           this
           number
           you
           propose
           five
           ,
           1.
           
           
             That
             the
             will
             of
             man
             is
             free
             in
             all
             his
             actions
             .
          
           2.
           
           
             That
             very
             many
             things
             in
             the
             world
             happen
             contingently
             .
          
           3.
           
           
             That
             God
             from
             all
             eternity
             foreseeth
             all
             ,
             even
             the
             most
             free
             and
             contingent
             events
             .
          
           4.
           
           
             That
             whatsoever
             God
             foreseeth
             shall
             infallibly
             come
             to
             pass
             .
          
           5
           ,
           
             That
             sinners
             are
             converted
             by
             the
             effectual
             working
             of
             Gods
             grace
             .
          
           Of
           each
           of
           these
           you
           say
           
             we
             have
             from
             Scripture
             ,
             Reason
             and
             Experience
             ,
             as
             good
             and
             ful
             assurance
             ,
             as
             can
             be
             desired
             for
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             or
             truth
             of
             them
             ,
             that
             they
             are
             so
             .
             ]
          
           And
           I
           who
           fully
           subscribe
           
           to
           the
           undoubted
           truth
           of
           each
           of
           the
           Propositions
           ,
           and
           do
           it
           also
           upon
           the
           very
           same
           three
           grounds
           (
           of
           Scripture
           ,
           Reason
           ,
           and
           Experience
           )
           which
           you
           mention
           ,
           need
           not
           the
           intercession
           of
           our
           friendship
           to
           render
           it
           impossible
           to
           give
           you
           any
           the
           least
           trouble
           of
           so
           much
           as
           explaining
           your
           sence
           in
           any
           of
           these
           .
        
         
           §
           .
           5.
           
           Next
           ,
           when
           you
           resolve
           ,
           that
           
             all
             the
          
           
           
             difficulty
             is
             about
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           referring
           that
           to
           no
           more
           then
           
             three
             heads
          
           )
           1.
           
           
             How
             to
             reconcile
             the
             certain
             futurition
             of
             what
             God
             foreseeth
             ,
             with
             the
             liberty
             of
             the
             rational
             creature
             ,
             and
             the
             contingency
             of
             casual
             effects
             ,
             as
             they
             proceed
             from
             inferiour
             causes
             .
          
           2.
           
           
             In
             what
             manner
             or
             measure
             the
             effectual
             Grace
             of
             God
             cooperateth
             and
             concurreth
             with
             the
             free
             will
             of
             man
             ,
             in
             the
             conversion
             of
             a
             sinner
             .
          
           3.
           
           
             How
             to
             cut
             so
             even
             a
             thread
             ,
             as
             to
             take
             the
             whole
             of
             what
             we
             do
             amiss
             to
             our selves
             ,
             and
             leave
             the
             whole
             glory
             of
             what
             we
             do
             well
             to
             his
             grace
             .
             ]
          
           You
           are
           again
           as
           secure
           as
           any
           amulet
           can
           make
           you
           ,
           that
           this
           resolution
           of
           abbreviating
           the
           Controversies
           ,
           and
           confining
           them
           to
           these
           few
           heads
           ,
           shall
           never
           engage
           you
           in
           the
           least
           degree
           of
           Debate
           :
           And
           then
           I
           shall
           challenge
           you
           to
           feign
           ,
           how
           it
           can
           remain
           possible
           ,
           without
           contradicting
           ones
           self
           (
           which
           still
           is
           not
           quarrelling
           with
           you
           )
           to
           engage
           you
           in
           any
           uneasie
           contention
           ,
           unless
           it
           be
           on
           one
           of
           these
           three
           heads
           ,
           ,
           and
           when
           I
           have
           by
           promise
           obliged
           my self
           ,
           which
           now
           I
           do
           ,
           not
           to
           raise
           any
           Dispute
           ,
           or
           attempt
           to
           ensnare
           or
           intangle
           you
           in
           any
           of
           these
           three
           ,
           you
           have
           then
           nothing
           to
           retract
           but
           your
           fears
           ,
           to
           which
           if
           I
           tell
           you
           ,
           you
           cannot
           adhere
           ,
           discerning
           a
           sure
           and
           near
           period
           to
           that
           which
           you
           apprehended
           endless
           ,
           this
           is
           all
           the
           victory
           I
           shall
           project
           ,
           or
           be
           capable
           of
           in
           this
           matter
           .
        
         
         
           §
           .
           6.
           
           Of
           the
           first
           of
           these
           three
           Difficulties
           ,
           
           the
           
             reconciling
             the
             certain
             futurition
             of
             what
             God
             foresees
             ,
             with
             the
             liberty
             of
             the
             rational
             creature
             ,
             and
             the
             contingency
             and
             casual
             effects
             ,
          
           It
           falls
           out
           ,
           that
           you
           have
           in
           your
           shorter
           Letter
           ,
           dated
           Ap.
           8.
           given
           that
           account
           ,
           which
           evidenceth
           it
           to
           be
           ,
           in
           your
           opinion
           ,
           no
           invincible
           difficulty
           ,
           your
           words
           are
           these
           ,
           
             [
             That
             Gods
             praescience
             layeth
             no
             necessity
             at
             all
             upon
             any
             event
             ,
             but
             that
             yet
             all
             events
             ,
             as
             they
             are
             foreseen
             of
             God
             ,
             so
             shall
             they
             certainly
             and
             infallibly
             come
             to
             pass
             ,
             in
             such
             sort
             as
             they
             are
             foreseen
             ,
             else
             the
             knowledge
             of
             God
             should
             be
             fallible
             ,
             which
             certainty
             of
             the
             event
             may
             in
             some
             sort
             be
             called
             necessity
             ,
             to
             wit
             ,
          
           consequentis
           or
           ex
           hypothesi
           ,
           
             according
             as
             all
             the
             most
             contingent
             things
             are
             necessary
             ,
             when
             they
             actually
             exist
             ,
             which
             is
             a
             necessity
             infinitely
             distant
             from
             that
             which
             praedetermination
             importeth
             .
             ]
          
           This
           I
           take
           to
           be
           so
           clear
           an
           explication
           of
           that
           difficulty
           ,
           and
           so
           solid
           a
           determining
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           manner
           of
           reconciling
           praescience
           with
           contingency
           ,
           that
           as
           I
           fully
           consent
           to
           it
           in
           every
           part
           of
           your
           period
           ,
           so
           I
           doubt
           not
           but
           the
           last
           part
           alone
           hath
           made
           it
           as
           intelligible
           to
           any
           ordinary
           understanding
           ,
           as
           whole
           books
           of
           Philosophers
           have
           attempted
           to
           do
           .
        
         
           §
           .
           7.
           
           For
           Gods
           praescience
           from
           all
           eternity
           being
           but
           the
           seeing
           every
           thing
           that
           ever
           exists
           ,
           as
           it
           is
           ,
           contingents
           ,
           as
           contingents
           ,
           necessary
           ,
           as
           necessary
           ,
           can
           neither
           work
           any
           change
           in
           the
           object
           ,
           by
           thus
           seeing
           it
           ,
           (
           convert
           a
           contingent
           into
           a
           necessary
           )
           nor
           it self
           be
           deceived
           in
           what
           it
           sees
           ,
           which
           it
           must
           be
           ,
           if
           any
           thing
           in
           process
           of
           time
           should
           be
           otherwise
           ,
           then
           from
           all
           eternity
           God
           saw
           it
           to
           be
           .
        
         
           §
           .
           8.
           
           I
           was
           lately
           advised
           with
           by
           a
           Divine
           ,
           to
           
           me
           unknown
           ,
           but
           one
           that
           seems
           to
           be
           a
           man
           of
           good
           learning
           ,
           about
           the
           distinction
           frequently
           made
           in
           this
           matter
           ,
           betwixt
           inevitably
           and
           infallibly
           ,
           and
           my
           answer
           and
           replyes
           to
           his
           severall
           objections
           ,
           (
           because
           I
           would
           demonstrate
           the
           perfect
           accordance
           betwixt
           you
           and
           me
           in
           this
           ,
           which
           ,
           within
           this
           year
           or
           two
           is
           put
           into
           a
           very
           grave
           attire
           ,
           and
           revered
           as
           a
           great
           difficulty
           )
           I
           will
           give
           you
           at
           large
           by
           way
           of
           Appendage
           at
           the
           end
           of
           this
           Letter
           ,
           having
           by
           hap
           a
           copy
           retained
           by
           me
           ,
           and
           though
           it
           cost
           you
           some
           minutes
           to
           survey
           them
           ,
           yet
           I
           know
           your
           patience
           of
           all
           such
           exercises
           so
           well
           ,
           that
           I
           doubt
           not
           of
           your
           willingness
           to
           be
           thus
           detained
           by
           me
           ,
           which
           yet
           here
           you
           shall
           not
           ,
           
             loco
             non
             suo
          
           .
        
         
           §
           .
           9.
           
           Then
           for
           the
           second
           ,
           
             In
             what
             manner
             and
             measure
             the
             effectuall
             Grace
             of
             God
             cooperateth
             ,
             or
          
           
           
             concurreth
             with
             the
             free
             will
             of
             man
             in
             his
             conversion
             ]
          
           you
           seem
           to
           me
           to
           have
           given
           a
           punctuall
           account
           of
           each
           part
           of
           that
           also
           ,
           in
           the
           said
           second
           Letter
           ,
           in
           these
           words
           ,
           
             That
             God
             worketh
             not
             by
             his
             Grace
             irresistibly
             ,
             but
             yet
             so
             effectually
             on
             those
             whom
             he
             hath
          
           ex
           beneplacito
           
             appointed
             to
             salvation
             ,
             in
             ordering
             the
             means
             ,
             occasions
             and
             opportunities
             with
             such
             congruity
             to
             that
             end
             ,
             as
             that
          
           de
           facto
           
             it
             is
             not
             finally
             resisted
          
           ]
           Here
           it
           is
           evident
           your
           resolution
           comes
           home
           to
           each
           terme
           in
           the
           difficulty
           ;
           For
           if
           effectuall
           Grace
           worke
           not
           irresistibly
           ,
           then
           we
           see
           in
           what
           manner
           it
           
             cooperates
             with
             the
             free
             will
             of
             man
             ,
          
           viz.
           so
           as
           it
           still
           remains
           possible
           for
           him
           to
           resist
           it
           .
           And
           if
           the
           effectualness
           of
           his
           working
           consist
           in
           
             ordering
             the
             means
             ,
             occasions
             ,
             and
             opportunities
             with
             such
             congruity
             ,
             &c.
          
           then
           as
           that
           stateth
           the
           measure
           of
           the
           cooperation
           (
           the
           onely
           second
           part
           of
           the
           difficulty
           )
           
           and
           doth
           it
           expresly
           in
           Bishop
           Overals
           way
           ,
           so
           this
           supposeth
           Grace
           sufficient
           to
           conversion
           and
           salvation
           to
           be
           given
           to
           those
           ,
           who
           are
           not
           converted
           ,
           and
           saved
           ,
           quite
           contrary
           to
           the
           three
           grand
           praetensions
           of
           Doctor
           Twisse
           ,
           the
           Supralapsarians
           ,
           and
           Sublapsarians
           ,
           and
           whether
           it
           be
           true
           or
           no
           ,
           is
           presently
           freed
           from
           all
           the
           odious
           consequences
           charged
           on
           the
           several
           Schemes
           of
           the
           Antiremonstrants
           ,
           and
           so
           may
           safely
           be
           granted
           ,
           or
           not
           opposed
           by
           them
           ,
           who
           yet
           want
           evidence
           of
           Scripture
           to
           establish
           it
           ,
           and
           so
           this
           is
           not
           likely
           to
           bring
           any
           uneasie
           engagement
           upon
           you
           .
        
         
           §
           .
           10.
           
           And
           then
           as
           there
           remains
           no
           more
           difficulties
           ,
           but
           the
           third
           ,
           so
           ,
           if
           you
           mark
           it
           ,
           the
           
           grounds
           are
           already
           laid
           ,
           whereby
           that
           is
           unquestionably
           resolved
           ,
           for
           having
           granted
           that
           God
           gives
           sufficient
           Grace
           ,
           and
           yet
           ,
           when
           he
           cooperates
           most
           effectually
           ,
           he
           doth
           it
           
             not
             irresistibly
          
           ,
           this
           is
           the
           very
           thred
           you
           seek
           
             to
             cut
             by
          
           ,
           so
           as
           to
           devolve
           the
           whole
           blame
           of
           all
           our
           miscarriages
           on
           our selves
           ,
           and
           the
           entire
           glory
           and
           praise
           of
           all
           our
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           good
           performances
           ,
           or
           good
           successes
           on
           his
           Grace
           .
           Were
           any
           of
           us
           so
           left
           or
           past
           by
           ,
           as
           to
           be
           denyed
           
             sufficient
             grace
          
           ,
           and
           yet
           destined
           to
           perish
           ,
           meerly
           through
           want
           of
           necessaries
           ;
           the
           whole
           blame
           could
           not
           rationally
           fall
           on
           our selves
           ,
           it
           could
           not
           be
           said
           of
           Christs
           yoke
           ,
           that
           it
           were
           *
           easie
           ,
           or
           his
           †
           
             Commandment
             not
             far
             from
             us
          
           ,
           the
           fault
           that
           was
           found
           with
           the
           Mosaical
           oeconomy
           ,
           Heb.
           viii
           .
           8.
           and
           which
           made
           another
           (
           the
           Evangelical
           )
           necessary
           ,
           would
           still
           lye
           against
           this
           ,
           viz.
           that
           men
           were
           not
           enabled
           to
           perform
           what
           was
           required
           ,
           and
           yet
           the
           non-performance
           eternally
           revenged
           on
           many
           of
           them
           .
           
           But
           
             sufficient
             Grace
          
           being
           tendred
           by
           God
           ,
           and
           by
           no
           default
           ,
           but
           their
           own
           ,
           proving
           ineffectuall
           ,
           the
           entire
           blame
           falls
           unavoidably
           on
           those
           ,
           who
           do
           not
           thus
           open
           to
           him
           that
           knocks
           ,
           so
           receive
           ,
           as
           to
           make
           use
           of
           it
           ,
           but
           resist
           ,
           or
           grieve
           ,
           or
           quench
           what
           was
           so
           mercifully
           designed
           ,
           and
           might
           have
           been
           improved
           by
           the
           humble
           and
           diligent
           receivers
           unto
           their
           greatest
           advantages
           .
        
         
           §
           .
           11.
           
           On
           the
           other
           side
           ,
           if
           our
           nature
           being
           universally
           corrupted
           by
           Adam's
           fall
           ,
           all
           possibility
           of
           rising
           out
           of
           that
           grave
           of
           sin
           be
           the
           effect
           and
           benefit
           of
           the
           Grace
           ,
           as
           that
           is
           of
           the
           death
           of
           Christ
           ,
           if
           it
           be
           
             God
             that
             worketh
             in
             us
             both
             to
             will
             and
             to
             do
             ,
             of
             his
             good
             pleasure
             ,
          
           the
           first
           by
           his
           preventing
           ,
           the
           second
           by
           his
           assisting
           Grace
           ,
           and
           both
           those
           bottom'd
           meerly
           in
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             good
             pleasure
          
           ,
           nothing
           in
           us
           any
           way
           meriting
           the
           first
           act
           ,
           or
           purpose
           of
           Giving
           Grace
           ,
           any
           farther
           then
           our
           wants
           and
           miseries
           rendered
           us
           the
           proper
           objects
           of
           his
           compassions
           and
           reliefs
           ;
           and
           the
           subsequent
           aids
           in
           like
           manner
           challengeable
           ,
           onely
           from
           his
           promise
           ,
           and
           the
           purport
           of
           the
           parable
           of
           the
           Talents
           ,
           of
           
             Giving
             to
             him
             that
             hath
          
           ,
           rewarding
           the
           use
           of
           the
           lower
           ,
           with
           the
           gift
           of
           an
           higher
           degree
           of
           Grace
           ,
           then
           still
           is
           this
           ,
           the
           attributing
           nothing
           to
           our selves
           ,
           but
           demerits
           ,
           and
           provocations
           ,
           and
           giving
           the
           whole
           glory
           to
           God.
           
        
         
           §
           .
           12.
           
           Having
           gone
           thus
           far
           without
           any
           considerable
           disagreement
           ,
           about
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           how
           to
           reconcile
           these
           three
           seeming
           repugnancies
           ,
           wherein
           you
           apprehended
           the
           greatest
           difficulty
           to
           lye
           ,
           and
           being
           hereby
           ,
           as
           by
           so
           many
           postulata
           accorded
           between
           us
           ,
           competently
           provided
           and
           furnished
           of
           a
           standard
           ,
           and
           umpire
           ,
           (
           in
           
           case
           any
           light
           difference
           should
           arise
           )
           what
           objection
           can
           S.
           Pauls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Rom.
           xi
           .
           33.
           (
           belonging
           
           expresly
           to
           another
           matter
           ,
           the
           cutting
           off
           the
           obdurate
           ,
           and
           gathering
           all
           perswasible
           believing
           Jews
           and
           Gentiles
           ,
           and
           no
           way
           applicable
           to
           this
           )
           interpose
           ,
           why
           we
           should
           not
           proceed
           together
           to
           the
           consideration
           of
           the
           Doctrine
           of
           Decrees
           ,
           as
           it
           hath
           been
           variously
           debated
           by
           others
           ,
           and
           by
           you
           perspicuously
           recapitulated
           in
           the
           process
           of
           your
           papers
           ?
        
         
           §
           .
           13.
           
           To
           this
           therefore
           I
           presume
           of
           your
           good
           leave
           that
           we
           now
           proceed
           ,
           and
           whereas
           you
           have
           prudently
           chosen
           to
           begin
           with
           an
           history
           of
           your
           own
           thoughts
           on
           this
           subject
           ,
           which
           you
           have
           laid
           down
           with
           great
           particularity
           ,
           I
           shall
           set
           out
           with
           a
           bare
           transcript
           of
           that
           ,
           which
           will
           need
           no
           comment
           of
           mine
           ,
           to
           render
           
           it
           usefull
           to
           the
           Reader
           ,
           in
           discovering
           to
           him
           the
           true
           and
           sole
           originall
           of
           the
           thriving
           (
           for
           some
           time
           )
           of
           those
           Doctrines
           among
           us
           ,
           and
           how
           so
           many
           of
           our
           Church
           came
           to
           be
           seasoned
           with
           them
           ,
           and
           in
           giving
           him
           a
           but
           necessary
           caution
           for
           the
           laying
           the
           grounds
           of
           the
           study
           of
           Divinity
           in
           the
           writings
           of
           the
           antient
           Church
           ,
           rather
           then
           in
           our
           modern
           systemes
           and
           Institutions
           .
           Your
           words
           are
           these
           ,
        
         
           §
           .
           14.
           
           
             When
             I
             began
             to
             set
             my self
             to
             the
             Study
             of
             Divinity
             as
             my
             proper
             business
             ,
             (
             which
             was
             after
             I
             had
             the
             degree
             of
             Master
             of
             Arts
             ,
             being
             then
             newly
             xxi
             .
             years
             of
             age
             )
             the
             first
             thing
             I
             thought
             fit
             for
             me
             to
             do
             ,
             was
             to
             consider
             well
             of
             the
             Articles
             of
             the
             Church
             of
             England
             ,
             which
             I
             had
             formerly
             read
             over
             twice
             ,
             or
             thrice
             ,
             and
             whereunto
             I
             had
             subscribed
             .
             And
             because
             I
             had
             then
             met
             with
             some
             Puritanicall
             Pamphlets
             written
             against
             the
          
           
           
             Liturgie
             ,
             and
             Ceremonies
             ;
             although
             most
             of
             the
             Arguments
             therein
             were
             such
             as
             needed
             no
             great
             skill
             to
             give
             satisfactory
             answers
             unto
             ,
             yet
             for
             my
             fuller
             satisfaction
             (
             the
             questions
             being
          
           de
           rebus
           agendis
           ,
           
             and
             so
             the
             more
             suitable
             to
             my
             proper
             inclination
             )
             I
             read
             over
             with
             great
             diligence
             and
             no
             less
             delight
             that
             excellent
             piece
             of
             Learned
          
           Hooker's
           
             Ecclesiasticall
             Politie
             .
             And
             I
             have
             great
             cause
             to
             bless
             God
             for
             it
             that
             so
             I
             did
             ,
             not
             onely
             for
             that
             it
             much
             both
             cleared
             and
             setled
             my
             judgement
             for
             ever
             after
             in
             very
             many
             weighty
             points
             (
             as
             of
             Scandall
             ,
             Christian
             Liberty
             ,
             Obligation
             of
             Laws
             ,
             Obedience
             ,
             &c.
             )
             but
             that
             it
             also
             proved
             (
             by
             his
             good
             providence
             )
             a
             good
             preparative
             to
             me
             (
             that
             I
             say
             not
             ,
             Antidote
             )
             for
             the
             reading
             of
          
           Calvin's
           
             Institutions
             with
             more
             caution
             then
             perhaps
             (
             otherwise
             )
             I
             should
             have
             done
             .
             For
             that
             Book
             was
             commended
             to
             me
             ,
             as
             it
             was
             generally
             to
             all
             young
             Scholars
             in
             those
             times
             ,
             as
             the
             best
             and
             perfectest
             systeme
             of
             Divinity
             ,
             and
             fittest
             to
             be
             laid
             as
             a
             ground
             work
             in
             the
             study
             of
             that
             profession
             .
             And
             indeed
             being
             so
             prepared
             as
             is
             said
             ,
             my
             expectation
             was
             not
             at
             all
             deceived
             ,
             in
             the
             reading
             of
             those
             Institutions
             .
             I
             found
             ,
             so
             far
             as
             I
             was
             then
             able
             to
             judge
             ,
             the
             method
             exact
             ,
             the
             expressions
             clear
             ,
             the
             style
             grave
             ,
             equall
             and
             unaffected
             :
             his
             Doctrine
             for
             the
             most
             part
             conform
             to
             S.
          
           Augustines
           ,
           
             in
             a
             word
             ,
             the
             whole
             worke
             very
             elaborate
             ,
             and
             usefull
             to
             the
             Churches
             of
             God
             in
             a
             good
             measure
             ;
             and
             might
             have
             been
             (
             I
             verily
             believe
             )
             much
             more
             usefull
             ,
             if
             the
             honour
             of
             his
             name
             had
             not
             given
             so
             much
             reputation
             to
             his
             very
             errours
             .
             I
             must
             acknowledge
             my self
             to
             have
             reaped
             great
             benefit
             by
             the
             reading
             thereof
             .
             But
             as
             for
             the
             questions
             of
             Election
             ,
             Reprobation
             ,
             Effectuall
             Grace
             ,
             Perseverance
             ,
             &c.
             
             I
          
           
           
             took
             as
             little
             notice
             of
             the
             two
             first
             ,
             as
             of
             any
             other
             thing
             contained
             in
             the
             book
             ;
             both
             because
             I
             was
             alwayes
             affraid
             to
             pry
             much
             into
             those
             secrets
             ,
             and
             because
             I
             could
             not
             certainly
             inform
             my self
             from
             his
             own
             writings
             ,
             whether
             he
             were
             a
             Supralapsarian
             (
             as
             most
             speak
             him
             ,
             and
             he
             seemeth
             often
             to
             incline
             much
             that
             way
             )
             or
             a
             Sublapsarian
             ,
             as
             sundry
             passages
             in
             the
             book
             seem
             to
             import
             .
             But
             giving
             my self
             mostly
             still
             to
             the
             study
             of
             Moral
             Divinity
             ,
             (
             and
             taking
             most
             other
             things
             upon
             trust
             ,
             as
             they
             were
             in
             a
             manner
             generally
             taught
             both
             in
             the
             Schools
             and
             Pulpits
             in
             both
             Vniversities
             )
             I
             did
             for
             many
             years
             together
             acquiesce
             without
             troubling
             my self
             any
             farther
             about
             them
             ,
             in
             the
             more
             commonly
             received
             opinions
             concerning
             both
             these
             two
             ,
             and
             the
             other
             points
             depending
             thereupon
             .
             Yet
             in
             the
             Sublapsarian
             way
             ever
             ,
             which
             seemed
             to
             me
             of
             the
             two
             ,
             the
             more
             moderate
             ,
             rationally
             and
             agreeable
             to
             the
             goodness
             ,
             and
             justice
             of
             God
             :
             for
             the
             rigid
             Supralapsarian
             doctrine
             could
             never
             find
             any
             entertainment
             in
             my
             thoughts
             from
             first
             to
             last
             .
             But
             MDCXXV
             .
             a
             Parliament
             being
             called
             ,
             wherein
             I
             was
             chosen
             one
             of
             the
             Clerks
             of
             the
             Convocation
             for
             the
             Diocesse
             of
          
           Lincoln
           ,
           
             during
             the
             continuance
             of
             that
             Parliament
             (
             which
             was
             about
             four
             moneths
             ,
             as
             I
             remember
             )
             there
             was
             some
             expectation
             that
             those
             Arminian
             points
             (
             the
             onely
             questions
             almost
             in
             agitation
             at
             that
             time
             )
             should
             have
             been
             debated
             by
             the
             Clergy
             ,
             in
             that
             CONVOCATION
             .
             Which
             occasioned
             me
             (
             as
             it
             did
             sundry
             others
             )
             being
             then
             at
             some
             leasure
             ,
             to
             endeavour
             by
             study
             and
             conference
             to
             inform
             my self
             ,
             as
             throughly
             and
             exactly
             in
             the
             state
             of
             those
             Controversies
             ,
             as
             I
             could
             have
             opportunity
             ,
             and
             as
             my
             wit
             would
             serve
             me
             for
             it
             .
             In
             order
             whereunto
             ,
             I
             made
             it
             my
             first
             business
          
           
           
             to
             take
             a
             survey
             of
             the
             severall
             different
             opinions
             concerning
             the
             ordering
             of
             Gods
             Decrees
             ,
             as
             to
             the
             salvation
             or
             damnation
             of
             men
             ;
             not
             as
             they
             are
             supposed
             to
             be
             really
             in
          
           Mente
           Divina
           
             (
             for
             all
             his
             Decrees
             are
             eternall
             and
             therefore
             coeternall
             ,
             and
             so
             no
             priority
             or
             posteriority
             among
             them
             :
             )
             but
          
           quoad
           nostrum
           intelligendi
           modum
           ,
           
             because
             we
             cannot
             conceive
             or
             speak
             of
             the
             things
             of
             God
             ,
             but
             in
             a
             way
             suitable
             to
             our
             own
             finite
             condition
             ,
             and
             understanding
             :
             Even
             as
             God
             himself
             hath
             been
             pleased
             to
             reveal
             himself
             to
             us
             in
             the
             holy
             Scriptures
             by
             the
             like
             suitable
             condescensions
             and
             accommodations
             .
             Which
             opinions
             ,
             the
             better
             to
             represent
             their
             differences
             to
             the
             eye
             ,
          
           uno
           quasi
           intuitu
           ,
           
             for
             their
             more
             easie
             conveying
             to
             the
             understanding
             by
             that
             means
             ,
             and
             the
             avoiding
             of
             confusion
             and
             tedious
             discoursings
             ,
             I
             reduced
             into
             five
             Schemes
             or
             Tables
             ,
             much
             after
             the
             manner
             as
             I
             had
             used
             to
             draw
             Pedigrees
             (
             a
             thing
             which
             I
             think
             you
             know
             I
             have
             very
             much
             fancied
             ,
             as
             to
             me
             of
             all
             others
             the
             most
             delightfull
             recreation
             )
             of
             which
             Schemes
             ,
             some
             speciall
             friends
             ,
             to
             whom
             I
             shewed
             them
             ,
             desired
             copies
             :
             who
             ,
             as
             it
             seemeth
             ,
             valuing
             them
             more
             then
             I
             did
             (
             for
             divers
             men
             have
             copies
             of
             them
             ,
             as
             I
             hear
             ,
             but
             I
             do
             not
             know
             that
             I
             have
             any
             such
             my self
             )
             communicated
             them
             farther
             ,
             and
             so
             they
             are
             come
             into
             many
             hands
             .
             Those
             are
             they
             which
             Doctor
          
           Reynolds
           ,
           
             in
             his
             Epistle
             prefixed
             to
             Master
          
           Barlees
           
             Correptory
             Correction
             ,
             had
             taken
             notice
             of
             .
             Having
             all
             these
             Schemes
             before
             my
             eyes
             at
             once
             ,
             so
             as
             I
             might
             with
             ease
             compare
             them
             one
             with
             another
             ,
             and
             having
             considered
             of
             the
             conveniences
             and
             inconveniences
             of
             each
             ,
             as
             well
             as
             I
             could
             ,
             I
             soon
             discerned
             a
             necessity
             of
             quitting
             the
             Sublapsarian
             way
             of
             which
             I
             had
             a
             better
             liking
             before
             ,
             as
             well
          
           
           
             as
             the
             Supralapsarian
             ,
             which
             I
             could
             never
             fancy
             .
             ]
          
        
         
           §
           .
           15.
           
           
             Thus
             far
             your
             history
          
           ,
           which
           ,
           I
           verily
           believe
           to
           have
           perfect
           truth
           in
           every
           step
           of
           it
           ,
           without
           any
           disguise
           or
           varnish
           ,
           and
           so
           I
           pass
           from
           it
           without
           any
           farther
           Reflections
           .
        
         
           §
           .
           16.
           
           Next
           then
           follows
           your
           distincter
           view
           of
           the
           severall
           wayes
           ,
           which
           have
           been
           embraced
           by
           those
           of
           the
           Antiremonstrant
           perswasion
           ,
           and
           the
           motives
           on
           which
           you
           were
           forced
           to
           dissent
           and
           depart
           from
           each
           of
           them
           ,
           and
           to
           this
           I
           am
           obliged
           to
           attend
           you
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           the
           wayes
           being
           especially
           three
           ,
           the
           method
           of
           greatest
           advantage
           will
           be
           to
           begin
           with
           a
           transient
           view
           of
           those
           ,
           each
           of
           which
           you
           with
           great
           reason
           reject
           ,
           and
           to
           set
           Doctor
           Twisses
           first
           (
           though
           it
           came
           last
           into
           the
           world
           and
           adorn'd
           it self
           with
           the
           spoiles
           of
           the
           other
           two
           )
           because
           that
           sets
           the
           object
           of
           Election
           higher
           ,
           then
           the
           other
           do
           ,
           
             homo
             creabilis
          
           ,
           man
           considered
           before
           he
           is
           created
           .
           His
           design
           and
           scheme
           you
           have
           perspicuously
           drawn
           ,
           thus
           ,
           
             [
             That
             God
             making
          
           
           
             his
             own
             Glory
             the
             only
             end
             of
             all
             other
             his
             Decrees
             ,
             all
             these
             decrees
             of
             creating
             man
             ,
             of
             permitting
             sin
             ,
             of
             sending
             Christ
             ,
             of
             preaching
             the
             Gospel
             ,
             of
             Electing
             some
             ,
             of
             Reprobating
             others
             ,
             and
             the
             rest
             ,
             make
             up
             one
             entire
             coordinate
             Medium
             ,
             conducing
             to
             that
             one
             End
             ,
             and
             so
             the
             whole
             subordinate
             to
             it
             ,
             but
             not
             any
             one
             part
             ,
             or
             joynt
             thereof
             subordinate
             to
             any
             other
             of
             the
             same
             .
             ]
          
           Against
           this
           ,
           your
           objection
           I
           profess
           to
           be
           very
           convincing
           ,
           taken
           from
           his
           
           own
           beloved
           axiome
           ,
           so
           oft
           repeated
           by
           him
           ,
           (
           and
           borrowed
           from
           him
           ,
           and
           built
           upon
           by
           others
           )
           that
           
             whatsoever
             is
             first
             in
             the
             intention
             ,
             is
             last
             in
             the
             execution
             .
          
           For
           as
           it
           is
           most
           evident
           ,
           
           that
           of
           these
           his
           supposed
           coordinate
           decrees
           some
           are
           after
           others
           in
           execution
           (
           the
           fall
           after
           the
           creation
           ,
           the
           coming
           of
           Christ
           after
           both
           ,
           and
           so
           of
           the
           rest
           )
           so
           if
           he
           will
           stand
           to
           his
           principle
           ,
           he
           must
           ,
           as
           you
           say
           ,
           grant
           ,
           
             that
             those
             that
             were
             thus
             after
             any
             other
             in
             the
             execution
             ,
             were
             in
             Gods
             intention
             before
             them
             ,
          
           which
           will
           necessarily
           bring
           in
           a
           subordination
           among
           them
           ,
           and
           
             so
             quite
             overthrow
             this
          
           (
           as
           you
           call
           it
           )
           
             new
             crochet
             of
             coordination
          
           .
        
         
           §
           .
           17.
           
           Your
           other
           causes
           of
           dislike
           to
           His
           way
           are
           equally
           rational
           ,
           1.
           the
           
             falsness
             of
             that
             his
             Logick
             Maxime
             ,
          
           which
           he
           builds
           so
           much
           upon
           ,
           which
           yet
           hath
           no
           
             certain
             truth
             ,
             or
             other
             then
             casuall
             ,
             but
             when
             it
             is
             applyed
             to
             final
             causes
             ,
             and
             the
             means
             used
             for
             the
             attaining
             any
             end
             .
          
           2.
           
           The
           prodigiousness
           of
           his
           other
           doctrine
           ,
           that
           there
           are
           
             more
             degrees
             of
             bonity
          
           in
           damnato
           quam
           annihilato
           ,
           (
           because
           the
           
             bonitas
             entis
          
           )
           and
           so
           that
           it
           is
           better
           for
           the
           Creature
           to
           be
           
             in
             eternall
          
           misery
           ,
           then
           simply
           not
           to
           be
           ;
           when
           Christ
           expresly
           pronounceth
           the
           contrary
           of
           wicked
           men
           ,
           that
           it
           had
           been
           
             better
             for
             them
             never
             to
             have
             been
             born
             ,
          
           to
           have
           a
           
             milstone
             about
             the
             neck
             ,
             and
             to
             be
             cast
             into
             the
             sea
             ,
          
           (
           a
           figure
           to
           represent
           annihilation
           )
           then
           to
           be
           involved
           in
           those
           dangers
           that
           attend
           their
           sins
           .
           3.
           
           His
           
             resolving
             Gods
             Election
             of
             a
             man
             to
             life
             eternall
             to
             be
          
           *
           
             no
             act
             of
             his
             mercy
             ,
             and
             likewise
             his
          
           †
           
             reprobating
             and
             ordaining
             to
             damnation
             to
             be
             no
             act
             of
             his
             Justice
             ,
             but
             of
             his
             pleasure
             .
             ]
          
           A
           few
           such
           Propositions
           as
           these
           are
           competent
           to
           blast
           and
           defame
           any
           cause
           ,
           which
           requires
           such
           aids
           ,
           stands
           in
           need
           of
           such
           supporters
           ,
           and
           therefore
           you
           will
           be
           confident
           I
           concurr
           with
           you
           in
           rejection
           of
           that
           ,
           though
           I
           think
           neither
           of
           us
           likely
           to
           undertake
           the
           travel
           of
           refuting
           of
           his
           whole
           work
           .
        
         
         
           §
           .
           18.
           
           Next
           then
           for
           the
           Supralapsarians
           ,
           with
           whom
           the
           object
           of
           the
           decree
           is
           
             homo
             conditus
          
           ,
           
           man
           created
           ,
           not
           
             yet
             fallen
          
           ,
           and
           the
           Sublapsarians
           ,
           with
           whom
           it
           is
           Man
           fall'n
           ,
           or
           the
           
             corrupt
             Mass
          
           ,
           your
           rejections
           and
           reasons
           thereof
           are
           twined
           together
           ,
           and
           are
           especially
           two
           ,
           which
           you
           justly
           call
           very
           weighty
           ,
           and
           so
           I
           suppose
           they
           will
           be
           deem'd
           by
           any
           man
           ,
           that
           shall
           consider
           the
           force
           of
           them
           ,
           without
           prejudice
           ,
           I
           shall
           therefore
           set
           them
           down
           from
           your
           letter
           in
           your
           own
           words
           .
        
         
           §
           .
           19.
           
           The
           first
           reason
           is
           ,
           
             because
             though
             it
             might
             perhaps
             be
             defensible
             ,
             as
             to
             the
             justice
             of
          
           
           
             God
             ,
             in
             regard
             of
             his
             absolute
             power
             over
             his
             own
             creature
             ,
             yet
             it
             seems
             very
             hardly
             reconcileable
             with
             the
             goodness
             of
             God
             ,
             and
             his
             exceeding
             great
             love
             to
             mankind
             ,
             as
             they
             are
             plentifully
             and
             passionately
             set
             forth
             in
             his
             holy
             word
             ,
             to
             decree
             the
             eternall
             damnation
             of
             the
             greater
             part
             of
             mankind
             ,
             for
             that
             sin
             ,
             and
             for
             that
             sin
             onely
             which
             was
             utterly
             and
             naturally
             impossible
             for
             him
             to
             avoid
             ,
             for
             the
             Decree
             of
             Reprobation
             according
             to
             the
             Sublapsarian
             Doctrine
             ,
             being
             nothing
             else
             but
             a
             meer
             preterition
             or
             non-election
             of
             some
             persons
             whom
             God
             left
             ,
             as
             he
             found
             them
             ,
             involved
             in
             the
             guilt
             of
             the
             first
             Adams
             transgression
             ,
             without
             any
             actuall
             personall
             sin
             of
             their
             own
             ,
             when
             he
             withdrew
             some
             others
             ,
             as
             guilty
             as
             they
             ,
             without
             any
             respect
             to
             Christ
             the
             second
             Adam
             ,
             it
             must
             needs
             follow
             that
             the
             persons
             so
             left
             are
             destin'd
             to
             eternall
             misery
             ,
             for
             no
             other
             cause
             ,
             but
             this
             onely
             ,
             that
             Adam
             some
             thousand
             years
             since
             did
             eat
             the
             forbidden
             fruit
             ,
             and
             they
             being
             yet
             unborn
             could
             not
             help
             it
             .
          
        
         
           §
           .
           20.
           
           The
           other
           reason
           was
           ,
           
             because
             the
             Scripture
             not
             onely
             saith
             expresly
             ,
             that
             God
             hath
             chosen
             us
             in
             Christ
             before
             the
             foundation
             of
             the
             world
             ,
          
           
           Eph.
           1.
           4
           ,
           5.
           
             and
             consequently
             the
             decree
             of
             sending
             Christ
             must
             be
             praecedaneous
             to
             that
             of
             Election
             ,
             but
             also
             doth
             every
             where
             ,
             and
             upon
             all
             occasions
             hold
             forth
             the
             death
             of
             Christ
             ,
             as
             intended
             by
             God
             for
             the
             benefit
             of
             mankind
             ,
             in
             the
             utmost
             extent
             ,
             [
             the
             world
             ,
             the
             whole
             world
             ,
             mankind
             ,
             every
             man
             ,
             &c.
             ]
             and
             not
             for
             the
             benefit
             of
             some
             few
             onely
             ,
             the
             rest
             by
             an
             antecedent
             peremptory
             decree
             excluded
             .
             To
             which
             it
             would
             be
             consequent
             ,
             that
             according
             to
             the
             tenure
             of
             (
             the
             more
             moderate
             of
             these
             )
             the
             Sublapsarians
             doctrine
             ,
             Jesus
             Christ
             the
             Judge
             at
             the
             last
             day
             ,
             when
             he
             should
             proceed
             to
             pronounce
             sentence
             upon
             the
             damned
             ,
             should
             bespeak
             them
             to
             this
             effect
             ,
          
           Ite
           maledicti
           ,
           voluit
           enim
           Pater
           meus
           pro
           beneplacito
           ,
           ut
           Adam
           peccato
           suo
           vos
           perderet
           ,
           noluit
           ut
           ego
           sanguine
           meo
           vos
           redimerem
           ,
           
             Go
             ye
             cursed
             ,
             for
             my
             Father
             of
             his
             meer
             pleasure
             will'd
             that
             Adam
             by
             his
             sin
             should
             destroy
             you
             ,
             will'd
             not
             that
             I
             by
             my
             blood
             should
             redeem
             you
             ,
             the
             very
             thought
             whereof
          
           (
           you
           say
           )
           your
           
             soul
             so
             much
             abhorr'd
             ,
             that
             you
             were
             forced
             to
             forsake
             that
             opinion
             of
             the
             Sublapsarians
             ,
          
           (
           having
           ,
           as
           you
           profess
           ,
           never
           
             phansied
             the
             Superlapsarians
             )
             and
             conclude
             it
             unsafe
             to
             place
             the
             decree
             of
             Election
             before
             that
             of
             sending
             Christ
             .
          
        
         
           §
           .
           21.
           
           These
           two
           reasons
           of
           changing
           your
           judgement
           ,
           are
           ,
           I
           confess
           ,
           so
           worthy
           of
           a
           considering
           man
           ,
           who
           makes
           Gods
           revealed
           will
           his
           Cynosure
           ,
           and
           doth
           not
           first
           espouse
           doctrines
           of
           men
           ,
           and
           then
           catch
           at
           some
           few
           obscure
           places
           of
           Scripture
           ,
           to
           countenance
           them
           ,
           nor
           makes
           his
           retreat
           to
           the
           abyss
           of
           Gods
           unfathomable
           Counsels
           ,
           as
           the
           reason
           of
           (
           that
           which
           is
           its
           contradictory
           )
           his
           attempting
           to
           fathome
           and
           define
           them
           ,
           that
           I
           doubt
           not
           but
           the
           tendering
           of
           them
           to
           all
           dispassionate
           seekers
           of
           truth
           ,
           that
           have
           not
           so
           me
           
           interests
           to
           serve
           by
           adhering
           peremptorily
           and
           obstinately
           to
           their
           prepossessions
           ,
           will
           be
           of
           the
           same
           force
           to
           disabuse
           and
           extort
           from
           them
           the
           same
           confessions
           ,
           which
           they
           have
           from
           you
           ,
           causing
           them
           fairly
           to
           deposite
           these
           two
           Schemes
           ,
           and
           either
           not
           to
           desine
           at
           all
           ,
           or
           to
           seek
           out
           other
           solider
           Methods
           ,
           and
           more
           Catholick
           Grounds
           of
           defining
           ;
           and
           if
           the
           wise
           heathen
           were
           in
           the
           right
        
         
           Virtus
           est
           vitium
           fugere
           ,
           &
           sapientia
           prima
           Stultitia
           caruisse
           —
        
         
           this
           will
           be
           some
           degree
           of
           proficiency
           ,
           which
           they
           that
           shall
           with
           unspeakable
           joy
           have
           transcribed
           from
           you
           ,
           will
           also
           have
           temptation
           to
           accuse
           your
           fears
           ,
           or
           waryness
           ,
           that
           they
           received
           not
           this
           lesson
           sooner
           from
           you
           ,
           especially
           when
           they
           are
           told
           ,
           what
           here
           you
           express
           ,
           that
           
             these
             have
             been
             your
             thoughts
             ,
             ever
             since
             the
             year
          
           1625.
           
             i.
             e.
          
           34.
           years
           since
           ,
           which
           is
           an
           age
           or
           generation
           in
           the
           Scripture-use
           of
           the
           word
           .
        
         
           §
           .
           22.
           
           That
           none
           may
           be
           any
           longer
           deprived
           of
           this
           means
           of
           their
           conviction
           ,
           or
           permitted
           to
           think
           or
           teach
           securely
           and
           confidently
           ,
           and
           as
           in
           accord
           with
           you
           ,
           what
           you
           profess
           your
           soul
           thus
           long
           to
           have
           
             abhorred
             the
             very
             thought
             of
          
           ,
           I
           desire
           you
           will
           at
           length
           communicate
           your
           thoughts
           your self
           ,
           or
           else
           allow
           this
           letter
           of
           mine
           to
           be
           your
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           do
           it
           for
           you
           ,
           under
           some
           testimony
           of
           your
           full
           approbation
           of
           this
           your
           sence
           .
        
         
           §
           .
           23.
           
           But
           all
           this
           ,
           thus
           far
           advanced
           ,
           is
           but
           the
           rejection
           of
           the
           severall
           erroneous
           wayes
           ,
           and
           onely
           the
           negative
           part
           of
           your
           thoughts
           ,
           which
           
           yet
           ,
           by
           the
           way
           let
           me
           tell
           you
           ,
           is
           fully
           sufficient
           both
           to
           the
           peace
           of
           Churches
           ,
           and
           of
           particular
           
           souls
           ;
           If
           the
           erroneous
           wayes
           be
           rejected
           ,
           from
           whence
           all
           the
           misapprehensions
           of
           God
           ,
           and
           ill
           consequences
           thereof
           flow
           ,
           the
           Church
           is
           competently
           secured
           from
           tares
           ,
           and
           then
           what
           need
           express
           articles
           ,
           and
           positive
           definitions
           come
           in
           to
           her
           rescue
           ?
        
         
           §
           .
           24.
           
           This
           I
           suppose
           the
           reason
           both
           of
           our
           Churches
           Moderation
           in
           framing
           the
           
             Article
             of
          
           
           Predestination
           ,
           and
           of
           our
           
             late
             Kings
             Declaration
          
           ,
           in
           silencing
           the
           debate
           of
           the
           questions
           .
           For
           if
           by
           these
           methods
           the
           Church
           could
           but
           have
           prevailed
           to
           have
           the
           definitions
           of
           the
           several
           pretenders
           forgotten
           ,
           all
           men
           contenting
           themselves
           ,
           as
           our
           Article
           prescribes
           ,
           with
           the
           
             promises
             of
             God
             ,
             as
             they
             are
             declared
             in
             Scripture
             ,
          
           (
           which
           sure
           are
           Vniversal
           and
           conditionate
           ,
           not
           absolute
           and
           particular
           )
           the
           turmoil
           and
           heat
           ,
           and
           impertinence
           of
           Disputes
           had
           been
           prevented
           ,
           which
           now
           goes
           for
           an
           engagement
           in
           Gods
           cause
           ,
           the
           bare
           fervour
           and
           zeal
           in
           which
           is
           taken
           in
           commutation
           for
           much
           other
           piety
           ,
           by
           many
           the
           most
           eager
           contenders
           .
           The
           doctrines
           being
           deemed
           doctrines
           of
           God
           ,
           are
           counted
           evidences
           of
           sanctified
           men
           ,
           and
           affix
           the
           censure
           of
           carnality
           on
           opposers
           ,
           and
           from
           hence
           come
           
             bitter
             envyings
             ,
             railings
          
           ,
           and
           at
           the
           least
           
             evil
             surmisings
          
           ,
           and
           these
           are
           most
           contrary
           to
           the
           outward
           peace
           of
           a
           Church
           or
           Nation
           .
        
         
           §
           .
           25.
           
           And
           for
           particular
           mens
           souls
           ,
           if
           the
           rigid
           
           doctrines
           be
           found
           apt
           to
           cool
           all
           those
           mens
           love
           of
           God
           ,
           who
           have
           not
           the
           confidence
           to
           believe
           themselves
           of
           the
           number
           of
           the
           few
           chosen
           vessels
           ,
           and
           to
           beget
           security
           and
           presumption
           in
           others
           ,
           who
           have
           conquered
           those
           difficulties
           ,
           and
           
           resolved
           that
           they
           are
           of
           that
           number
           ,
           and
           to
           obstruct
           industry
           and
           vigorous
           endeavours
           ,
           and
           fear
           of
           falling
           ,
           and
           so
           to
           have
           malignant
           influences
           on
           practise
           ,
           yet
           seeing
           it
           is
           the
           believing
           the
           Antiremonstrant
           Schemes
           (
           one
           or
           other
           of
           them
           )
           to
           be
           the
           truth
           of
           God
           ,
           which
           lyes
           under
           these
           ill
           consequences
           ,
           the
           bare
           laying
           them
           aside
           ,
           leaves
           every
           man
           indispensably
           under
           the
           force
           of
           Christs
           commands
           to
           disciples
           ,
           terrours
           to
           the
           unreformed
           ,
           and
           conditional
           (
           most
           expresly
           
             conditional
             )
             promises
          
           to
           all
           ;
           and
           those
           being
           substantially
           backed
           with
           the
           firm
           belief
           of
           all
           the
           Articles
           of
           the
           Creed
           ,
           particularly
           of
           the
           judgement
           to
           come
           ,
           are
           by
           the
           grace
           of
           God
           abundantly
           sufficient
           to
           secure
           Evangelical
           obedience
           ,
           the
           true
           foundation
           of
           peace
           to
           every
           Christian
           soul
           ,
           and
           therefore
           I
           say
           ,
           
             est
             aliquid
             prodire
             tenus
          
           ,
           your
           negative
           part
           ,
           if
           there
           were
           no
           more
           behind
           ,
           will
           be
           of
           soveraign
           use
           to
           all
           that
           have
           been
           seduced
           into
           any
           liking
           of
           those
           errours
           ,
           which
           are
           by
           a
           man
           of
           your
           moderation
           and
           judgement
           ,
           in
           despight
           of
           contrary
           prepossessions
           ,
           on
           reasons
           so
           convincing
           and
           perspicuous
           ,
           rejected
           .
        
         
           §
           .
           26.
           
           But
           in
           the
           space
           of
           thirty
           four
           years
           ,
           though
           you
           have
           permitted
           your
           genius
           to
           lead
           you
           to
           other
           studies
           (
           which
           if
           your
           rejections
           be
           granted
           ,
           I
           shall
           willingly
           confess
           to
           be
           more
           universally
           profitable
           ,
           then
           any
           minuter
           searches
           into
           the
           decrees
           )
           those
           of
           
             moral
             or
             practical
             Divinity
          
           ,
           yet
           it
           seems
           you
           have
           not
           liv'd
           such
           an
           obstinate
           Recluse
           from
           the
           disputes
           and
           transactions
           of
           men
           ,
           but
           that
           occasions
           you
           have
           met
           with
           to
           excite
           your
           faculties
           ,
           to
           wade
           a
           little
           farther
           into
           the
           Positive
           part
           of
           these
           Doctrines
           :
           and
           indeed
           it
           is
           hard
           to
           conceive
           how
           a
           man
           can
           have
           spent
           so
           many
           hours
           ,
           as
           the
           Survey
           of
           Doctor
           
             Twisses
             Vindiciae
             Gratiae
          
           ,
           
           were
           it
           never
           so
           slight
           and
           desultory
           ,
           must
           have
           cost
           you
           ,
           without
           some
           other
           reflections
           ,
           besides
           those
           of
           bare
           aversation
           to
           his
           Hypotheses
           .
        
         
           §
           .
           27.
           
           To
           these
           you
           at
           length
           proceed
           ,
           proposing
           them
           with
           difference
           ,
           owning
           some
           of
           them
           ,
           as
           your
           
             present
             thoughts
          
           ,
           and
           opinion
           ,
           whilst
           in
           others
           you
           profess
           to
           be
           purely
           sceptick
           ,
           and
           to
           propose
           them
           
             onely
             as
             conjectures
          
           ,
           that
           seem
           to
           you
           in
           the
           mean
           time
           not
           improbable
           ,
           untill
           you
           meet
           with
           some
           other
           more
           satisfactory
           .
           And
           in
           making
           this
           difference
           I
           fully
           accord
           with
           you
           ,
           discerning
           that
           undeniable
           evidence
           of
           grounds
           in
           the
           former
           ,
           which
           is
           not
           so
           readily
           discoverable
           in
           the
           latter
           .
           I
           shall
           therefore
           follow
           your
           direction
           herein
           ,
           and
           rank
           these
           severally
           ,
           setting
           down
           
           those
           which
           you
           own
           as
           your
           opinion
           first
           ,
           and
           afterward
           ,
           with
           that
           note
           of
           difference
           ,
           proceed
           to
           your
           Conjectures
           .
        
         
           §
           .
           28.
           
           Concerning
           the
           
             Decrees
             of
             Election
             and
          
           
           Reprobation
           ,
           your
           
             present
             opinion
          
           is
           contained
           in
           these
           three
           propositions
           (
           prefaced
           with
           two
           more
           ,
           which
           are
           but
           the
           disavowing
           the
           three
           wayes
           of
           
             Massa
             nondum
             condita
             ,
             condita
             ante
             lapsum
             ,
             &
             corrupta
             .
             )
          
        
         
           §
           .
           29.
           I.
           
             That
             man
             being
             made
             upright
             ,
             and
             so
             left
          
           
           in
           manu
           consilii
           sui
           
             (
             God
             permitting
             him
             to
             act
             according
             to
             that
             freedome
             of
             will
             wherewith
             as
             a
             reasonable
             creature
             he
             had
             endowed
             him
             )
             did
             by
             his
             own
             voluntary
             disobedience
             ,
             through
             the
             cunning
             of
             Satan
             ,
             tempting
             him
             thereunto
             ,
             fall
             away
             from
             God
             ,
             cast
             himself
             into
             a
             state
             of
             sin
             and
             misery
             ,
             under
             the
             bondage
             of
             Satan
             ,
             without
             any
             power
             ,
             possibility
             ,
             or
             so
             much
             as
             desire
             to
             recover
             himself
             out
             of
             that
             wretched
             condition
             ;
             All
             which
             God
             did
             decree
             not
             to
             hinder
             ,
             as
             purposing
             to
             make
             use
             thereof
             ,
             as
             a
          
           
           
             fit
             occasion
             for
             the
             greater
             manifestation
             of
             his
             power
             ,
             wisdome
             ,
             goodness
             ,
             mercy
             ,
             justice
             ,
             &c.
             
          
           Of
           this
           my
           opinion
           is
           ,
           that
           it
           is
           ,
           in
           every
           branch
           of
           it
           ,
           so
           undeniably
           founded
           in
           the
           express
           affirmations
           of
           holy
           Writ
           ,
           that
           there
           can
           be
           no
           doubt
           of
           it
           to
           any
           Christian
           .
        
         
           §
           .
           30.
           
           II.
           
             That
             man
             being
             thus
             falln
             ,
             God
             out
             of
             his
             infinite
             compassion
             to
             his
             creature
             ,
             made
             after
          
           
           
             his
             own
             image
             (
             and
             that
             Satan
             might
             not
             finally
             triumph
             in
             so
             rich
             a
             conquest
             ,
             if
             the
             whole
             mass
             of
             mankind
             should
             perish
             )
             decreed
             to
             send
             his
             onely
             begotten
             Son
             Jesus
             Christ
             into
             the
             world
             ,
             to
             undertake
             the
             great
             work
             of
             our
             Redemption
             ,
             and
             to
             satisfie
             his
             Justice
             for
             sin
             ,
             that
             so
             notwithstanding
             the
             same
             ,
             the
             whole
             mass
             of
             mankind
             lost
             by
             the
             fall
             of
             the
             first
             Adam
             ,
             might
             be
             restored
             to
             a
             capability
             of
             salvation
             ,
             through
             the
             mercy
             of
             God
             ,
             and
             the
             merits
             of
             Jesus
             Christ
             ,
             the
             second
             Adam
             .
          
        
         
           In
           this
           ,
           compared
           with
           what
           you
           before
           said
           ,
           and
           afterwards
           add
           ,
           I
           discern
           your
           full
           agreement
           to
           the
           words
           of
           our
           Church-Catechism
           ,
           as
           those
           are
           exactly
           consonant
           to
           the
           manifold
           testimonies
           of
           sacred
           Writ
           ,
           that
           Christ
           dyed
           for
           ,
           and
           thereby
           
             redeemed
             all
             mankind
          
           ;
           your
           words
           being
           not
           (
           to
           my
           apprehension
           )
           capable
           of
           any
           of
           those
           evasions
           ,
           that
           others
           are
           willing
           to
           reserve
           themselves
           in
           this
           business
           ,
           as
           of
           his
           dying
           sufficiently
           ,
           but
           not
           intentionally
           for
           all
           ,
           for
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           superseded
           by
           your
           words
           of
           
             Gods
             sending
             Christ
             &c.
             that
             so
             mankind
             &c.
             ]
          
           which
           must
           needs
           import
           his
           unfeigned
           intention
           ,
           that
           mankind
           should
           be
           restored
           to
           a
           reall
           capability
           of
           salvation
           ,
           which
           is
           not
           with
           truth
           affirmable
           ,
           if
           any
           one
           individuall
           of
           that
           whole
           kind
           be
           absolutely
           passed
           by
           ,
           or
           left
           ,
           or
           excluded
           from
           his
           part
           in
           this
           restauration
           ,
           and
           
           capability
           of
           salvation
           ,
           which
           yet
           we
           must
           resolve
           many
           millions
           to
           be
           ,
           if
           that
           which
           is
           perfectly
           necessary
           to
           the
           recovery
           of
           those
           which
           were
           so
           totally
           lost
           ,
           as
           your
           former
           proposition
           truly
           supposed
           ,
           be
           not
           really
           and
           effectively
           made
           up
           to
           them
           by
           Christ
           .
           And
           as
           in
           this
           full
           latitude
           I
           am
           obliged
           to
           understand
           you
           ,
           so
           I
           wish
           not
           any
           more
           pregnant
           words
           to
           expresse
           it
           ,
           then
           those
           which
           you
           have
           chosen
           .
        
         
           §
           .
           31.
           
           III.
           
             That
             man
             having
             by
             his
             fall
             rendred
          
           
           
             himself
             uncapable
             of
             receiving
             any
             benefit
             from
             the
             Covenant
             made
             with
             him
             in
             his
             first
             Creation
             ,
             God
             was
             graciously
             pleased
             to
             enter
             into
             a
             new
             Covenant
             with
             mankind
             ,
             founded
             in
             his
             Son
             Jesus
             Christ
             ,
             consisting
             of
             Evangelical
             but
             conditional
             promises
             ,
             of
             granting
             remission
             of
             sins
             ,
             and
             everlasting
             life
             ,
             upon
             the
             condition
             of
             faith
             in
             Christ
             ,
             repentance
             from
             dead
             works
             ,
             and
             new
             obedience
             :
             and
             gave
             commandment
             that
             the
             said
             Covenant
             by
             the
             preaching
             of
             the
             Gospel
             should
             be
             published
             throughout
             the
             world
             .
          
           this
           ,
           you
           say
           ,
           you
           conceive
           to
           be
           
             that
             which
             the
             Arminians
             call
             the
             generall
             decree
             of
             Predestination
             ,
             but
             is
             rejected
             by
             the
             Calvinists
             ,
             ]
             And
             that
             all
             these
             Decrees
             are
             (
             according
             to
             our
             weak
             manner
             of
             understanding
             the
             way
             of
             Gods
             counsells
             ,
          
           salva
           coexistentiâ
           &
           praesentialitate
           rerum
           omnium
           in
           mente
           divinâ
           ab
           aeterno
           )
           
             antecedent
             to
             the
             decrees
             of
             Election
             and
             Reprobation
             .
             ]
          
        
         
           To
           this
           also
           I
           fully
           assent
           ,
           both
           as
           to
           the
           truth
           ,
           and
           fulness
           of
           the
           expression
           in
           every
           part
           ,
           especially
           in
           that
           of
           Gods
           entring
           with
           mankind
           (
           without
           any
           restraint
           )
           the
           
             new
             Covenant
          
           ,
           founded
           in
           Christ
           :
           of
           the
           conditionateness
           of
           the
           promises
           of
           that
           new
           
             Evangelical
             Covenant
          
           :
           of
           repentance
           and
           
             new
             obedience
          
           ,
           together
           with
           faith
           in
           Christ
           ,
           making
           
           up
           that
           compleat
           condition
           :
           of
           the
           antecedency
           of
           this
           Covenant
           in
           Christ
           (
           and
           the
           command
           of
           publishing
           it
           throughout
           the
           world
           )
           to
           the
           decrees
           of
           Election
           and
           Reprobation
           :
           which
           seems
           to
           me
           to
           be
           expresly
           set
           down
           from
           Christs
           words
           Mar.
           xvi
           .
           15
           ,
           16.
           
           
             And
             he
             said
             unto
             them
             ,
             Go
             ye
             into
             all
             the
             world
             ,
             and
             preach
             the
             Gospel
             to
             every
             creature
             ,
             he
             that
             believeth
             and
             is
             baptized
             ,
             shall
             be
             saved
             ,
             he
             that
             believeth
             not
             ,
             shal
             be
             damned
             .
             ]
          
           which
           evidently
           founds
           those
           two
           decrees
           in
           the
           precedaneous
           preaching
           ,
           and
           mens
           receiving
           or
           rejecting
           of
           the
           Gospel
           .
        
         
           §
           .
           32.
           
           And
           when
           the
           Gospels
           are
           all
           so
           express
           in
           setting
           down
           that
           command
           of
           Christ
           to
           his
           Apostles
           
           of
           
             preaching
             the
             Gospel
          
           to
           all
           the
           world
           ,
           to
           the
           
             whole
             Creation
          
           ,
           i.
           e
           ,
           the
           
             whole
             Gentile
          
           ,
           as
           well
           as
           
             Jewish
             world
          
           ,
           (
           and
           the
           travels
           of
           the
           Apostles
           witness
           their
           obedience
           to
           it
           )
           and
           when
           the
           command
           of
           Christ
           is
           equivalent
           with
           a
           decree
           ,
           and
           his
           giving
           of
           that
           in
           time
           an
           evidence
           of
           its
           being
           by
           him
           predestin'd
           from
           all
           eternity
           ,
           it
           is
           very
           strange
           that
           this
           should
           be
           denyed
           or
           questioned
           by
           the
           Calvinists
           ,
           or
           the
           Arminians
           rejected
           by
           them
           ,
           when
           in
           effect
           they
           do
           but
           repeat
           Christs
           own
           words
           ,
           who
           if
           he
           gave
           command
           to
           publish
           the
           Gospel
           to
           all
           ,
           then
           must
           the
           publishing
           of
           the
           Gospel
           be
           matter
           of
           a
           general
           decree
           ,
           there
           being
           no
           other
           so
           sure
           a
           way
           of
           discerning
           what
           was
           
             ab
             aeterno
          
           predestined
           by
           God
           in
           his
           secret
           counsel
           ,
           as
           the
           Scriptures
           telling
           us
           what
           was
           by
           the
           Father
           ,
           or
           Christ
           in
           time
           actually
           commanded
           .
        
         
           §
           .
           33.
           
           Thus
           far
           and
           no
           farther
           reach
           those
           which
           you
           own
           to
           be
           your
           
             present
             opinions
          
           ,
           and
           pronounce
           of
           them
           ,
           that
           you
           are
           so
           
             far
             convinced
             from
             the
             phrases
             and
             expressions
             frequent
             in
             Scripture
             ,
             that
             you
             cannot
             but
             own
             them
             as
             such
             ,
          
           And
           then
           let
           
           me
           tell
           you
           ,
           it
           were
           very
           happy
           that
           all
           men
           would
           agree
           in
           these
           ,
           and
           yet
           more
           happy
           ,
           it
           instead
           of
           more
           curious
           enquiries
           ,
           they
           would
           sit
           down
           ,
           and
           betake
           themselves
           uniformly
           and
           vigorously
           to
           that
           
           task
           ,
           which
           the●e
           data
           bind
           indispensably
           upon
           them
           ,
           and
           which
           is
           of
           that
           weight
           ,
           that
           it
           may
           well
           imploy
           the
           remainder
           of
           their
           lives
           to
           perform
           it
           to
           purpose
           ,
           I
           mean
           the
           work
           of
           
             Evangelical
             obedience
          
           ,
           the
           condition
           of
           the
           new
           Covenant
           ,
           without
           which
           the
           capability
           of
           pardon
           and
           salvation
           ,
           which
           was
           purchased
           for
           mankind
           in
           general
           and
           for
           every
           man
           ,
           shall
           never
           be
           actuated
           to
           any
           .
        
         
           §
           .
           34.
           
           Beyond
           these
           therefore
           what
           you
           add
           ,
           
           you
           acknowledge
           to
           be
           but
           conjectures
           ,
           which
           though
           to
           you
           they
           seem
           
             not
             improbable
          
           ,
           yet
           you
           profess
           to
           maintain
           your
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           Scepticisme
           in
           them
           .
           And
           if
           in
           any
           of
           these
           I
           should
           ,
           on
           the
           same
           terms
           of
           conjecture
           ,
           or
           
             seeming
             probability
          
           ,
           differ
           from
           you
           ,
           this
           still
           were
           fully
           to
           accord
           with
           you
           in
           the
           general
           ,
           viz.
           the
           
             suspension
             of
             belief
          
           ,
           and
           proceeding
           
             no
             farther
             then
             conjectures
          
           in
           these
           things
           .
        
         
           What
           the
           issue
           will
           be
           ,
           shall
           now
           be
           speedily
           experimented
           ,
           by
           proceeding
           to
           a
           view
           of
           them
           ,
           remembring
           still
           that
           you
           propose
           them
           but
           as
           conjectures
           .
        
         
           §
           .
           35.
           
           The
           first
           is
           ,
           
             That
             the
             object
             of
             the
             decrees
             of
             Election
             and
             Reprobation
             ,
             as
             they
             are
             set
             forth
             in
          
           
           
             the
             Scripture
             ,
             seemeth
             to
             you
             to
             be
             man
             preached
             unto
             ,
          
           Those
           
             being
             elected
             to
             eternal
             life
             ,
             who
             receive
             Christ
             ,
             as
             he
             is
             offer'd
             to
             them
             in
             the
             Gospel
             ,
             viz.
             as
             their
             Lord
             and
             Saviour
             ,
             and
             those
             reprobated
             ,
             who
             do
             not
             so
             receive
             him
             .
             ]
          
           Herein
           I
           not
           onely
           perfectly
           agree
           with
           you
           ,
           but
           more
           then
           so
           ,
           I
           do
           think
           it
           an
           unquestionable
           truth
           ,
           which
           carries
           it's
           evidence
           
           along
           with
           it
           ,
           and
           so
           will
           be
           acknowledged
           by
           any
           that
           observes
           the
           limitation
           by
           you
           affixt
           to
           the
           subject
           of
           the
           proposition
           ,
           the
           object
           of
           the
           decrees
           
             [
             as
             they
             are
             set
             forth
             in
             the
             Scripture
             ]
          
           For
           he
           that
           shall
           but
           consider
           ,
           that
           the
           holy
           Scripture
           is
           a
           
           donative
           afforded
           us
           by
           God
           ,
           and
           designed
           for
           our
           eternal
           advantages
           ,
           not
           to
           enable
           us
           to
           judge
           of
           others
           ,
           but
           our selves
           ,
           not
           to
           discover
           all
           the
           unsearchable
           recesses
           of
           his
           closet
           ,
           or
           secret
           counsels
           
             (
             abs
             condita
             Domino
             Deo
             nostro
             )
          
           but
           to
           reveal
           to
           men
           those
           truths
           ,
           which
           themselves
           are
           concern'd
           in
           ,
           would
           make
           no
           difficulty
           to
           conclude
           ,
           that
           the
           Scripture
           speaks
           onely
           of
           those
           ,
           to
           whom
           it
           speaks
           ,
           and
           as
           the
           Apostle
           saith
           ,
           1
           Cor.
           v.
           12.
           
           What
           hath
           he
           
             to
             do
             to
             judge
             them
             that
             are
             without
             ?
          
           leaving
           them
           wholly
           to
           
             Gods
             judgement
          
           ,
           so
           doth
           the
           Scripture
           declare
           Gods
           dealing
           onely
           with
           those
           ,
           to
           whom
           the
           Scripture
           comes
           ,
           to
           whom
           some
           way
           or
           other
           (
           whether
           by
           writing
           or
           preaching
           it
           matters
           not
           )
           the
           Gospel
           of
           Christ
           is
           revealed
           .
        
         
           §
           .
           36.
           
           This
           as
           it
           appears
           by
           innumerable
           evidences
           in
           the
           Scripture
           ,
           so
           it
           is
           put
           beyond
           all
           dispute
           by
           that
           even
           now
           recited
           text
           ,
           at
           Christs
           farewell
           ,
           Mar.
           xvi
           .
           his
           commission
           to
           his
           Apostles
           ,
           and
           declaration
           of
           the
           fixed
           determin'd
           consequences
           of
           it
           ,
           an
           express
           transcript
           of
           Gods
           eternal
           destinations
           or
           decrees
           in
           that
           matter
           ,
           
             Go
             into
             all
             the
             world
             ,
             and
             preach
             the
             Gospel
             to
             every
             creature
             ,
             He
             that
             believeth
             and
             is
             baptized
             shall
             be
             saved
             ,
             and
             he
             that
             believeth
             not
             shall
             be
             damned
             ]
          
           In
           which
           words
           what
           can
           be
           the
           meaning
           of
           
             [
             shall
             be
             saved
             ,
             and
             shall
             be
             damned
             ]
          
           but
           this
           ,
           that
           
             God
             hath
             decreed
             salvation
             and
             damnation
             to
             such
             ?
          
           Those
           therefore
           are
           the
           object
           of
           those
           divine
           decrees
           ,
           who
           are
           the
           subject
           of
           that
           proposition
           ,
           and
           those
           are
           evidently
           men
           
           preached
           to
           ,
           of
           which
           some
           believe
           ,
           and
           are
           baptized
           ,
           and
           those
           have
           their
           parts
           in
           the
           first
           decree
           ,
           that
           of
           election
           to
           salvation
           ,
           some
           reject
           the
           Gospel
           ,
           and
           believe
           not
           ,
           and
           those
           fall
           under
           the
           second
           branch
           ,
           that
           of
           rejection
           to
           Damnation
           .
        
         
           §
           .
           37.
           
           Against
           the
           evidence
           of
           this
           ,
           no
           opposition
           
           can
           be
           made
           ,
           and
           to
           this
           it
           is
           undeniably
           consequent
           ,
           that
           all
           the
           Decrees
           whereof
           Scripture
           treateth
           ,
           are
           conditionate
           ,
           receiving
           Christ
           as
           the
           Gospel
           offers
           him
           ,
           as
           Lord
           ,
           and
           Saviour
           ,
           the
           former
           as
           well
           as
           the
           latter
           being
           the
           condition
           of
           Scripture-election
           ,
           and
           the
           rejecting
           or
           not
           receiving
           him
           thus
           ,
           the
           condition
           of
           the
           Scripture-reprobation
           .
        
         
           §
           .
           38.
           
           As
           for
           any
           other
           which
           can
           be
           phansied
           distant
           from
           this
           (
           and
           so
           all
           absolute
           Election
           or
           inconditionate
           Reprobation
           )
           it
           must
           needs
           be
           resolved
           to
           be
           the
           meer
           invention
           and
           fabrick
           of
           mens
           brains
           ,
           without
           the
           duct
           of
           Gods
           Spirit
           in
           Scripture
           ,
           which
           if
           at
           least
           it
           hold
           not
           a
           strict
           analogy
           with
           that
           which
           the
           Scripture
           hath
           thus
           revealed
           to
           us
           ,
           will
           never
           be
           excused
           from
           great
           temerity
           ,
           
           and
           the
           sin
           of
           dogmatizing
           ,
           the
           rifling
           Gods
           secrets
           ,
           and
           setting
           up
           our
           own
           imaginations
           ,
           if
           not
           prejudices
           ,
           for
           the
           oracles
           of
           God.
           If
           this
           were
           well
           thought
           of
           ,
           it
           would
           infallibly
           set
           a
           period
           to
           all
           further
           disputes
           ,
           on
           this
           subject
           .
           And
           the
           proposition
           ,
           which
           I
           have
           last
           set
           down
           from
           you
           ,
           is
           so
           irrefragably
           convincing
           ,
           that
           I
           hope
           it
           may
           be
           successful
           to
           so
           good
           an
           end
           ,
           and
           all
           men
           that
           read
           it
           ,
           resolve
           it
           their
           duty
           to
           preach
           no
           other
           Decrees
           of
           God
           from
           Scripture
           ,
           but
           this
           ,
           that
           all
           
             that
             receive
             the
             Gospel
             preached
             ,
             and
             live
             according
             to
             the
             praescript
             rule
             thereof
             ,
          
           (
           for
           that
           is
           to
           
             receive
             Christ
             as
             there
             he
             is
             offered
             to
             them
             ,
             as
             a
             Lord
             and
          
           
           Saviour
           )
           shall
           be
           saved
           ,
           and
           all
           they
           that
           reject
           it
           ,
           when
           it
           is
           thus
           revealed
           ,
           or
           live
           in
           contradiction
           to
           the
           terms
           whereon
           it
           is
           established
           ,
           shall
           be
           damned
           .
           This
           would
           probably
           change
           curiosity
           into
           industry
           ,
           unprofitable
           disquisitions
           into
           the
           
             search
             and
             trying
             of
             our
             own
             wayes
             ,
          
           and
           
             working
             out
             our
             own
             salvation
          
           .
        
         
           §
           .
           39.
           
           To
           this
           proposition
           ,
           if
           it
           shall
           be
           granted
           ,
           you
           annex
           
             two
             Corollaries
          
           ,
           and
           I
           that
           have
           not
           onely
           yielded
           but
           challenged
           the
           undoubted
           truth
           of
           the
           Proposition
           ,
           can
           make
           no
           question
           of
           the
           Corollaries
           ,
           The
           first
           is
           this
           ,
        
         
           §
           .
           40.
           
           
             That
             it
             will
             be
             impossible
             to
             maintain
             the
             Doctrine
             of
             Vniversal
             Grace
             in
             that
             manner
             as
             the
             Remonstrants
             are
             said
             to
             assert
             it
             ,
             against
             the
             objection
             which
             is
             usually
             made
             by
             their
             adversaries
             ,
             how
             evangelical
             Grace
             can
             be
             offer'd
             to
             such
             nations
             or
             persons
             ,
             as
             never
             had
             the
             Gospel
             preached
             unto
             them
             .
             ]
          
        
         
           §
           .
           41.
           
           The
           truth
           of
           this
           Corollary
           (
           as
           of
           all
           other
           )
           must
           be
           judged
           of
           by
           the
           dependence
           from
           
           the
           Principle
           ,
           the
           connexion
           it
           hath
           with
           the
           former
           proposition
           ;
           That
           spake
           of
           the
           
             Decrees
             ,
             as
             they
             are
             set
             forth
             in
             Scripture
             ,
          
           and
           of
           the
           condition
           required
           of
           them
           that
           are
           
             elected
             to
             salvation
             ,
             receiving
             Christ
             preached
             ,
             as
             he
             is
             offered
             in
             the
             Gospel
             ,
          
           and
           accordingly
           it
           is
           most
           evident
           ,
           that
           they
           that
           will
           found
           their
           Doctrine
           on
           Scripture
           ,
           must
           find
           not
           onely
           difficulty
           ,
           but
           impossibility
           to
           maintain
           the
           gift
           of
           
             evangelicall
             Grace
          
           (
           which
           I
           suppose
           to
           be
           a
           supernaturall
           power
           to
           believe
           and
           obey
           the
           Gospel
           )
           to
           those
           ,
           to
           whom
           the
           Gospel
           hath
           never
           been
           revealed
           .
           What
           the
           Remonstrants
           are
           said
           to
           assert
           in
           this
           matter
           ,
           I
           shall
           forbear
           to
           examine
           ,
           because
           I
           design
           not
           to
           engage
           in
           any
           controversie
           at
           
           this
           time
           with
           any
           ;
           onely
           as
           on
           one
           side
           it
           is
           evident
           ,
           that
           their
           adversaries
           can
           receive
           no
           benefit
           by
           the
           objection
           ,
           the
           salvability
           of
           all
           to
           whom
           the
           Gospel
           is
           preached
           ,
           being
           as
           contrary
           to
           their
           Doctrine
           of
           
             onely
             the
             Elect
          
           ,
           as
           it
           would
           be
           ,
           if
           extended
           to
           the
           heathens
           also
           ,
           all
           Christians
           being
           not
           with
           them
           in
           the
           number
           of
           the
           Elect
           ;
           so
           on
           the
           other
           side
           ,
           I
           should
           think
           it
           strange
           ,
           that
           in
           our
           present
           notion
           of
           
             Evangelical
             grace
          
           ,
           for
           a
           strength
           from
           
             God
             to
             receive
             and
             obey
             the
             Gospel
          
           preached
           ,
           it
           should
           ,
           by
           the
           Remonstrants
           ,
           or
           any
           other
           ,
           be
           affirmed
           from
           Scripture
           ,
           that
           it
           is
           given
           ,
           or
           offered
           to
           those
           to
           whom
           the
           Gospel
           hath
           not
           been
           revealed
           :
           S.
           Paul
           stiles
           the
           
             Gospel
             ,
             the
             power
             of
             God
             unto
             salvation
             ,
             and
          
           the
           preaching
           of
           it
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             administration
             of
             the
             spirit
          
           ,
           and
           indeed
           the
           spirit
           is
           in
           Scripture
           promised
           onely
           to
           them
           who
           
             believe
             in
             Christ
          
           ,
           and
           therefore
           speaking
           of
           what
           may
           be
           maintained
           by
           Scripture
           ,
           and
           confining
           the
           speech
           to
           
             evangelical
             Grace
          
           ,
           the
           Universality
           of
           it
           can
           no
           farther
           be
           by
           that
           maintained
           to
           extend
           ,
           then
           to
           those
           to
           whom
           the
           Gospel
           is
           preached
           ,
           for
           if
           
             Faith
             cometh
             by
             hearing
          
           ,
           and
           
             hearing
             by
             the
             word
          
           ,
           i.
           e.
           preaching
           the
           Gospel
           ,
           it
           must
           follow
           ,
           
             they
             cannot
             believe
          
           ,
           and
           so
           have
           not
           Evangelical
           Grace
           ,
           or
           strength
           to
           believe
           ,
           
             without
             a
             Preacher
          
           .
        
         
           §
           .
           42.
           
           And
           therefore
           I
           remember
           the
           Learned
           Bishop
           of
           Sarisbury
           ,
           Doctor
           Davenant
           in
           his
           Lent
           Sermon
           (
           I
           think
           the
           last
           he
           preached
           before
           the
           King
           )
           declared
           his
           opinion
           to
           be
           (
           as
           for
           
             Vniversal
             Redemption
          
           ,
           so
           )
           for
           
             Vniversal
             Grace
             within
             the
             Church
          
           ;
           and
           as
           for
           this
           he
           was
           ,
           I
           think
           ,
           by
           none
           accounted
           an
           Arminian
           ,
           so
           I
           never
           heard
           any
           that
           was
           of
           the
           Remonstrant
           perswasions
           ,
           unsatisfied
           
           with
           the
           scantness
           of
           that
           declaration
           ,
           but
           thought
           it
           as
           much
           ,
           as
           ,
           speaking
           of
           Grace
           in
           the
           Scripture
           notion
           of
           it
           ,
           
             evangelical
             Grace
          
           ,
           could
           with
           any
           reason
           be
           required
           of
           him
           .
        
         
           §
           .
           43.
           
           As
           for
           the
           state
           and
           condition
           of
           heathens
           ,
           to
           whom
           the
           Gospel
           is
           not
           revealed
           ,
           and
           yet
           it
           is
           no
           fault
           of
           theirs
           that
           it
           is
           not
           ,
           as
           all
           those
           that
           lived
           before
           Christ
           and
           many
           since
           ,
           as
           it
           is
           evident
           the
           Scripture
           was
           not
           delivered
           to
           them
           ,
           nor
           consequently
           gave
           to
           us
           Christians
           rules
           for
           the
           judging
           of
           them
           ,
           so
           it
           is
           most
           reasonable
           which
           you
           add
           in
           your
           second
           Corollary
           ,
           which
           is
           this
           ,
        
         
           §
           .
           44.
           
           That
           
             into
             the
             consideration
             of
             Gods
             Decrees
          
           
           
             such
             nations
             or
             persons
             are
             not
             at
             all
             to
             be
             taken
             ,
             as
             never
             heard
             of
             the
             Gospel
             ,
             but
             they
             are
             to
             be
             left
             wholly
             to
             the
             judgement
             of
             God
             ,
             since
             he
             hath
             not
             thought
             fit
             to
             reveal
             to
             us
             any
             certainty
             concerning
             their
             condition
             ,
             but
             reserved
             it
             to
             himself
             ,
             amongst
             his
             other
             secret
             counsels
             ,
             the
             reasons
             of
             his
             wonderful
             and
             unsearchable
             dispensations
             in
             that
             kind
             .
             ]
          
           To
           which
           I
           most
           willingly
           subscribe
           in
           every
           tittle
           ,
           and
           challenge
           it
           as
           the
           just
           debt
           to
           the
           force
           of
           that
           reason
           ,
           that
           shines
           in
           it
           ,
           that
           no
           man
           pass
           fatall
           decretory
           sentences
           on
           so
           great
           a
           part
           of
           mankind
           ,
           by
           force
           of
           those
           rules
           ,
           which
           they
           never
           heard
           of
           ,
           nor
           without
           hearing
           could
           possibly
           know
           that
           they
           were
           to
           be
           sentenced
           by
           them
           .
           And
           this
           the
           rather
           
           upon
           four
           considerations
           which
           Scripture
           assures
           us
           of
           .
           First
           ,
           that
           as
           
             all
             men
          
           were
           
             dead
             in
             Adam
          
           ,
           so
           
             Christ
             died
             for
             all
          
           ,
           that
           were
           thus
           dead
           ,
           for
           
             every
             man
          
           ,
           even
           for
           those
           that
           
             deny
             him
          
           ,
           and
           finally
           perish
           :
           which
           as
           it
           must
           needs
           extend
           and
           be
           intended
           by
           him
           ,
           that
           thus
           
             tasted
             death
             for
          
           them
           ,
           to
           the
           benefit
           of
           those
           that
           knew
           him
           not
           (
           for
           if
           he
           
             died
             for
          
           
           
             them
             that
             deny
             him
          
           ,
           why
           not
           for
           them
           that
           are
           less
           guilty
           ,
           as
           having
           never
           heard
           of
           him
           ,
           especially
           when
           't
           is
           not
           the
           Revelation
           of
           Christ
           ,
           to
           which
           the
           Redemption
           is
           affixt
           ,
           but
           his
           Death
           )
           so
           the
           certain
           truth
           of
           this
           is
           most
           expresly
           revealed
           and
           frequently
           inculcated
           in
           the
           Scripture
           (
           though
           nothing
           be
           there
           found
           of
           Gods
           decrees
           concerning
           them
           )
           upon
           this
           ground
           especially
           ,
           that
           no
           person
           of
           what
           nation
           soever
           should
           have
           any
           prejudice
           to
           Christian
           Religion
           ,
           when
           it
           should
           be
           first
           revealed
           to
           him
           ,
           when
           he
           finds
           his
           interest
           so
           expresly
           provided
           for
           by
           so
           gracious
           a
           Redeemer
           ,
           who
           if
           he
           had
           not
           dyed
           for
           
             every
             man
          
           ,
           't
           were
           impossible
           for
           any
           Preacher
           to
           assure
           an
           Infidel
           ,
           that
           he
           dyed
           for
           him
           ,
           or
           propose
           any
           constringent
           reason
           to
           him
           ,
           why
           he
           should
           believe
           on
           him
           for
           salvation
           .
           To
           this
           it
           is
           consequent
           ,
           that
           whatsoever
           Gods
           unrevealed
           wayes
           are
           ,
           to
           deal
           with
           any
           heathen
           ,
           what
           degree
           of
           
             repentance
             from
             Dead
             works
          
           ,
           obedience
           ,
           or
           performance
           soever
           he
           accept
           from
           them
           ,
           this
           must
           needs
           be
           founded
           in
           the
           Covenant
           made
           with
           mankind
           in
           Christ
           ,
           which
           you
           most
           truly
           have
           established
           ,
           there
           being
           
             no
             other
             name
             under
             heaven
          
           ,
           no
           salvation
           possible
           to
           lapsed
           man
           by
           any
           other
           Covenant
           ;
           Which
           ,
           being
           set
           in
           opposition
           to
           the
           first
           Covenant
           of
           perfect
           unsinning
           obedience
           ,
           and
           therefore
           called
           a
           second
           and
           Evangelical
           Covenant
           ,
           on
           condition
           onely
           of
           sincere
           obedience
           ,
           of
           doing
           what
           by
           Gods
           gift
           ,
           purchased
           by
           Christ
           ,
           men
           are
           enabled
           to
           do
           ,
           it
           follows
           still
           ,
           that
           whatsoever
           acceptation
           or
           mercy
           they
           ,
           who
           never
           heard
           of
           Christ
           ,
           can
           be
           imagined
           to
           have
           afforded
           them
           by
           God
           ,
           must
           be
           conformable
           to
           the
           tenure
           of
           the
           Evangelicall
           Covenant
           ,
           and
           
             so
             to
             the
             praise
             of
             the
             Glory
             of
             that
             Grace
             ,
          
           whereby
           whosoever
           is
           accepted
           
           by
           God
           ,
           is
           
             accepted
             in
             the
             beloved
          
           .
        
         
           §
           .
           45.
           
           The
           second
           Consideration
           is
           the
           analogy
           ,
           
           which
           ,
           in
           one
           respect
           ,
           is
           observable
           between
           those
           to
           whom
           the
           Gospel
           is
           not
           revealed
           ,
           and
           all
           children
           and
           Idiots
           within
           the
           pale
           of
           the
           Church
           ,
           for
           although
           believing
           in
           Christ
           were
           supposed
           equally
           by
           the
           law
           of
           Scripture
           to
           be
           exacted
           of
           all
           ,
           and
           so
           of
           both
           those
           sorts
           (
           nay
           by
           the
           intervention
           of
           the
           vow
           of
           Baptism
           to
           be
           more
           expresly
           the
           obligation
           of
           those
           that
           are
           baptized
           ,
           then
           those
           that
           are
           not
           )
           yet
           there
           is
           no
           reason
           producible
           to
           free
           the
           Christian
           children
           and
           idiots
           from
           the
           blame
           of
           not
           believing
           ,
           which
           will
           not
           with
           equall
           force
           be
           producible
           for
           those
           heathens
           ,
           to
           whom
           the
           Gospel
           was
           never
           revealed
           ,
           it
           being
           as
           impossible
           to
           see
           without
           the
           presence
           of
           the
           object
           ,
           as
           without
           the
           faculty
           of
           sight
           ,
           without
           the
           Sun
           ,
           as
           without
           eyes
           ,
           without
           the
           revelation
           of
           Christ
           ,
           as
           without
           the
           intellective
           faculty
           ;
           which
           if
           it
           be
           not
           part
           of
           the
           importance
           of
           that
           decree
           of
           heaven
           ,
           
             Go
             and
             preach
             ,
             and
             then
             he
             that
             believeth
             not
             shall
             be
             damned
             ,
          
           yet
           it
           is
           fully
           accordant
           to
           it
           ,
           and
           shews
           that
           that
           Text
           was
           not
           designed
           to
           give
           suffrage
           to
           the
           damnation
           of
           all
           but
           Christians
           ,
           which
           is
           all
           that
           your
           Corollary
           ,
           or
           my
           observations
           have
           aspired
           unto
           ;
           to
           which
           it
           is
           yet
           farther
           necessarily
           consequent
           ,
           that
           these
           
             Scripture
             Decrees
          
           which
           you
           speak
           of
           (
           and
           whosoever
           speaks
           of
           any
           other
           must
           be
           resolved
           to
           speak
           from
           some
           other
           dictate
           ,
           then
           that
           of
           Scripture
           )
           comprize
           not
           all
           men
           ,
           no
           nor
           all
           baptized
           Christians
           under
           them
           ,
           being
           terminated
           onely
           in
           those
           to
           whom
           the
           Gospel
           is
           revealed
           ,
           and
           those
           certainly
           are
           not
           all
           that
           are
           brought
           into
           the
           world
           ,
           or
           even
           to
           Baptismal
           new
           birth
           .
        
         
           §
           .
           46.
           
           The
           third
           consideration
           is
           ,
           that
           seeing
           
           
           the
           Scripture
           assures
           us
           ,
           that
           they
           which
           have
           
             received
             more
             ,
             of
             them
             more
             shall
             be
             required
             ,
          
           and
           that
           
             he
             that
             knoweth
             and
             doeth
             not
             ,
             shall
             be
             beaten
             with
             many
             stripes
             ,
          
           this
           must
           needs
           advertise
           us
           ,
           that
           whatever
           priviledges
           Christians
           may
           have
           beyond
           heathens
           ,
           this
           is
           not
           one
           ,
           that
           a
           smaller
           degree
           of
           obedience
           and
           performances
           shall
           be
           accepted
           of
           them
           ,
           then
           of
           heathens
           would
           be
           ,
           but
           the
           contrary
           ,
           that
           to
           whom
           
             less
             is
             given
             ,
             less
             will
             be
             required
             ,
          
           according
           to
           that
           of
           S.
           
             Augustine
             ,
             Ex
          
           
           
             eo
             quod
             non
             accepit
             ,
             nullus
             reus
             est
             ,
             No
             man
             is
             guilty
             from
             that
             which
             he
             hath
             not
             received
             .
          
        
         
           §
           .
           47.
           
           The
           fourth
           Consideration
           is
           ,
           that
           God
           rewards
           those
           that
           have
           made
           use
           of
           the
           single
           talent
           ,
           
           that
           lowest
           proportion
           of
           Grace
           ,
           which
           he
           is
           pleased
           to
           give
           ;
           and
           the
           method
           of
           his
           rewarding
           is
           by
           giving
           them
           more
           grace
           ,
           which
           as
           it
           is
           in
           some
           degree
           applicable
           to
           heathens
           ,
           who
           have
           certainly
           the
           talent
           of
           naturall
           knowledge
           ,
           and
           are
           strictly
           responsible
           for
           it
           ,
           so
           if
           they
           use
           not
           that
           ,
           but
           
             retain
             the
             truth
             in
             unrighteousness
             ,
             Rom.
          
           1.
           18.
           that
           makes
           their
           condition
           but
           the
           same
           with
           ours
           ,
           (
           who
           are
           finally
           lost
           also
           ,
           and
           at
           the
           present
           have
           our
           talent
           taken
           away
           from
           us
           )
           if
           we
           make
           not
           the
           due
           use
           of
           it
           .
        
         
           §
           .
           48.
           
           This
           ,
           't
           is
           visible
           ,
           hath
           befaln
           those
           Nations
           who
           once
           had
           the
           Gospel
           preacht
           to
           them
           ,
           and
           after
           the
           knowledge
           of
           the
           truth
           ,
           return'd
           to
           their
           heathen
           sins
           ,
           and
           so
           had
           their
           candlestick
           taken
           from
           them
           (
           to
           which
           and
           not
           to
           Gods
           primary
           denying
           them
           Evangelical
           Grace
           ,
           their
           present
           Barbarity
           is
           to
           be
           imputed
           )
           And
           the
           onely
           conclusion
           which
           we
           can
           hence
           duely
           make
           ,
           is
           the
           acknowledgement
           of
           Gods
           just
           judgements
           on
           them
           ,
           and
           reasonable
           fear
           lest
           he
           deal
           in
           like
           manner
           with
           us
           ,
           
           if
           we
           transcribe
           their
           copy
           ,
           imitate
           them
           in
           their
           demerits
           .
           Should
           God
           most
           justly
           thus
           punish
           this
           nation
           at
           this
           time
           ,
           could
           it
           either
           now
           or
           in
           future
           ages
           be
           reasonable
           hence
           to
           argue
           against
           the
           Doctrine
           of
           
             Vniversal
             Grace
          
           ,
           in
           case
           there
           were
           a
           concurrence
           of
           all
           other
           evidences
           for
           the
           truth
           of
           the
           Doctrine
           ?
           Certainly
           it
           could
           not
           .
           In
           like
           manner
           then
           it
           cannot
           be
           reasonable
           to
           argue
           thus
           from
           the
           like
           fate
           ,
           and
           effects
           on
           other
           Nations
           .
        
         
           §
           .
           49.
           
           To
           which
           I
           may
           add
           ,
           that
           Christ
           being
           ,
           we
           know
           ,
           in
           Gods
           decree
           and
           promise
           ,
           
             the
             Lamb
             slain
             from
             the
             beginning
             of
             the
             world
             ,
          
           if
           this
           argument
           be
           now
           of
           force
           against
           the
           heathens
           ,
           it
           must
           equally
           hold
           against
           all
           that
           understood
           no
           more
           of
           the
           Predictions
           of
           Christ
           ,
           then
           the
           Pagans
           do
           now
           of
           the
           History
           .
        
         
           §
           .
           50.
           
           And
           then
           it
           must
           ,
           should
           it
           have
           force
           ,
           follow
           ,
           not
           onely
           that
           the
           Sacrifice
           of
           Christ
           was
           intended
           to
           be
           of
           avail
           to
           none
           but
           the
           Jews
           ,
           to
           whom
           onely
           the
           Oracles
           of
           God
           were
           committed
           ,
           (
           which
           yet
           you
           acknowledge
           was
           intended
           to
           all
           )
           but
           also
           that
           as
           far
           as
           we
           have
           wayes
           of
           judging
           ,
           a
           very
           small
           part
           of
           those
           Jews
           received
           the
           salvifick
           Grace
           of
           Christ
           ,
           if
           it
           were
           confined
           and
           annext
           to
           the
           revelation
           and
           belief
           of
           him
           ;
           For
           if
           we
           may
           judge
           of
           other
           ages
           by
           that
           wherein
           Christ
           appeared
           ,
           the
           Prophecies
           of
           the
           Crucified
           Messias
           were
           very
           little
           understood
           by
           that
           people
           .
           All
           this
           makes
           it
           more
           prudent
           ,
           and
           rationall
           ,
           and
           pious
           to
           search
           our
           own
           wayes
           ,
           then
           to
           pass
           sentence
           on
           other
           men
           ,
           which
           is
           the
           onely
           thing
           I
           have
           aimed
           at
           in
           these
           four
           Considerations
           .
        
         
           §
           .
           51.
           
           Your
           second
           Proposition
           ,
           which
           you
           
           tender
           as
           a
           Conjecture
           ,
           I
           cannot
           but
           own
           under
           an
           
           higher
           style
           of
           an
           evident
           truth
           of
           Scripture
           ,
           It
           is
           this
           ,
           
             That
             there
             is
             to
             the
             outward
             tender
             of
             Grace
             in
             the
             ministry
             of
             the
             Gospel
             annexed
             an
             inward
             offer
             also
             of
             the
             same
             to
             the
             heart
             ,
             by
             the
             spirit
             of
             God
          
           
           
             going
             along
             with
             his
             word
             ,
             which
             some
             of
             the
             Schoolmen
             call
          
           auxilium
           Gratiae
           generale
           ,
           
             sufficient
             in
             it self
             to
             convert
             the
             soul
             of
             the
             hearer
             ,
             if
             he
             do
             not
             resist
             the
             Holy
             Ghost
             ,
             and
             reject
             the
             Grace
             offerr'd
             :
             which
             as
             it
             is
             grounded
             upon
             these
             words
             ,
             Behold
             I
             stand
             at
             the
             door
             and
             knock
             ,
             and
             upon
             very
             many
             other
             passages
             of
             Scripture
             beside
             ,
             so
             it
             standeth
             with
             reason
             ,
             that
             the
             offer
             ,
             if
             it
             were
             accepted
             ,
             should
             be
             sufficient
          
           ex
           parte
           sui
           
             to
             do
             the
             work
             ,
             which
             if
             not
             accepted
             ,
             is
             sufficient
             to
             leave
             the
             person
             ,
             not
             accepting
             the
             same
             ,
             unexcusable
             .
             ]
          
           This
           I
           say
           I
           am
           obliged
           to
           assent
           to
           in
           the
           terms
           ,
           and
           upon
           the
           double
           ground
           both
           of
           Scripture
           and
           reason
           ,
           whereon
           you
           induce
           it
           .
           If
           there
           were
           but
           one
           text
           of
           Scripture
           so
           convincingly
           inferring
           it
           ,
           that
           sure
           would
           advance
           it
           above
           a
           barely
           probable
           Conjecture
           .
           But
           I
           think
           the
           whole
           tenure
           of
           the
           new
           Testament
           inforceth
           the
           same
           ,
           and
           though
           you
           name
           but
           one
           ,
           you
           say
           there
           are
           
             many
             other
             passages
             of
             Scripture
          
           ,
           on
           which
           't
           is
           founded
           .
           I
           shall
           mention
           but
           two
           ,
           1.
           that
           of
           the
           Apostle
           who
           cals
           preaching
           the
           word
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             administration
             of
             the
             Spirit
          
           ,
           which
           the
           Father
           expresses
           by
           
             verbum
             vehiculum
             Spiritus
          
           ,
           the
           
             word
             is
             the
             chariot
             in
             which
             the
             Spirit
             descends
             to
             us
             ,
          
           2.
           that
           description
           of
           
             resisting
             the
             holy
             spirit
          
           ,
           which
           S.
           Stephen
           gives
           us
           ,
           Act.
           vii
           .
           51.
           by
           their
           being
           like
           the
           Jews
           ,
           
             which
             persecuted
             the
             Prophets
             which
             spake
             unto
             them
             ,
          
           which
           concludes
           the
           
             holy
             spirit
             to
             be
             given
             with
             the
             preaching
          
           of
           the
           Gospel
           ,
           else
           how
           
           could
           the
           rejecting
           and
           persecuting
           the
           one
           be
           the
           resisting
           of
           the
           other
           ?
           So
           likewise
           though
           you
           mention
           but
           one
           reason
           ,
           yet
           that
           is
           as
           constringent
           as
           many
           ,
           nothing
           but
           sufficiency
           of
           supernaturall
           Grace
           being
           competent
           to
           render
           him
           ,
           that
           is
           acknowledged
           naturally
           impotent
           ,
           unexcusable
           .
           And
           therefore
           deeming
           that
           abundantly
           confirmed
           to
           advance
           it
           above
           a
           disputable
           probleme
           ,
           I
           proceed
           to
           the
           next
           Proposition
           ,
           the
           third
           ,
           which
           you
           rank
           under
           the
           style
           of
           Conjectures
           ,
           It
           is
           this
           ,
        
         
           §
           52.
           
           That
           
             because
             the
             sufficiency
             of
             this
             General
          
           
           
             Grace
             notwithstanding
             ,
             through
             the
             strength
             of
             naturall
             corruption
             it
             might
             happen
             to
             prove
             uneffectuall
             to
             all
             persons
             ,
             God
             vouchsafed
             out
             of
             the
             supereffluence
             of
             his
             goodness
             ,
             yet
          
           ex
           mero
           beneplacito
           ,
           
             without
             any
             thing
             on
             their
             part
             to
             deserve
             it
             ,
             to
             confer
             upon
             such
             persons
             as
             it
             pleased
             him
             to
             fix
             upon
             ,
             (
             without
             inquiring
             into
             under
             what
             qualifications
             ,
             preparations
             or
             dispositions
             considered
             ,
             )
             a
             more
             speciall
             measure
             of
             Grace
             which
             should
             effectually
             work
             in
             them
             faith
             and
             perseverance
             unto
             salvation
             ]
          
           This
           (
           you
           say
           )
           you
           take
           to
           be
           
             the
             election
             especially
             spoken
             of
             in
             the
             Scriptures
             ,
          
           and
           if
           so
           ,
           then
           the
           
             Decree
             of
             Reprobation
             must
             be
             nothing
             els
             but
             the
             dereliction
             or
             preterition
             of
             the
             rest
             ,
             as
             to
             that
             special
             favour
             of
             conferring
             upon
             them
             this
             higher
             degree
             of
             effectuall
             Grace
             .
             Against
             this
             ,
          
           you
           say
           ,
           
             you
             know
             enough
             may
             be
             objected
             ,
             and
             much
             more
             then
             you
             esteem
             your self
             able
             to
             answer
             ,
             yet
             to
             your
             apprehension
             somewhat
             less
             then
             may
             be
             objected
             against
             either
             of
             the
             extreme
             opinions
             .
             ]
          
        
         
           §
           .
           53.
           
           Of
           this
           Proposition
           ,
           as
           being
           the
           first
           by
           you
           produced
           ,
           to
           which
           your
           caution
           seems
           to
           be
           
           due
           ,
           some
           things
           may
           in
           passing
           be
           fitly
           noted
           .
        
         
           First
           ,
           that
           for
           the
           stating
           of
           that
           community
           
           
           which
           is
           here
           set
           down
           as
           the
           object
           of
           Election
           and
           reprobation
           ,
           and
           exprest
           by
           a
           generall
           style
           
             [
             all
             persons
          
           ]
           this
           Caution
           is
           necessarily
           to
           be
           taken
           in
           ,
           that
           the
           proposition
           is
           not
           to
           be
           interpreted
           in
           the
           utmost
           latitude
           ,
           that
           the
           style
           
             [
             all
             persons
          
           ]
           is
           capable
           of
           ,
           but
           as
           analogy
           with
           your
           former
           doctrine
           strictly
           requires
           ,
           for
           the
           
             generality
             of
             men
             preach'd
             to
             :
             and
             so
             neither
             belongs
             to
             heathens
             ,
             nor
             to
             the
             Infants
             or
             Idiots
             ,
             or
             uninstructed
             among
             Christians
             ,
             but
             to
             those
             that
             having
             the
             Gospel
             revealed
             to
             them
             ,
             and
             sufficient
             grace
             to
             enable
             them
             to
             receive
             it
             ,
             are
             yet
             left
             in
             the
             hand
             of
             their
             own
             counsell
             ,
             whether
             they
             will
             actually
             receive
             it
             ,
             or
             no.
             
          
        
         
           §
           .
           54.
           
           Now
           of
           these
           (
           which
           is
           the
           second
           thing
           to
           be
           
           observed
           in
           your
           proposition
           )
           it
           is
           manifest
           ,
           that
           if
           (
           as
           you
           suppose
           both
           in
           the
           former
           ,
           and
           in
           this
           Proposition
           ,
           )
           they
           have
           grace
           truly
           sufficient
           afforded
           them
           ,
           then
           they
           want
           nothing
           necessary
           to
           a
           faln
           weak
           sinful
           creature
           ,
           to
           conversion
           ,
           perseverance
           and
           salvation
           ,
           and
           if
           so
           ,
           then
           by
           the
           strength
           of
           this
           Grace
           ,
           without
           addition
           of
           any
           more
           ,
           they
           may
           effectually
           convert
           ,
           persevere
           and
           be
           saved
           ;
           and
           then
           though
           what
           may
           be
           ,
           may
           also
           not
           be
           ,
           and
           so
           it
           be
           also
           possible
           that
           of
           all
           that
           are
           thus
           preach'd
           to
           ,
           and
           made
           partakers
           of
           this
           Grace
           ,
           no
           one
           shall
           make
           use
           of
           it
           to
           these
           effects
           ,
           yet
           this
           is
           but
           barely
           possible
           ,
           and
           not
           rendred
           so
           much
           as
           probable
           ,
           either
           upon
           any
           grounds
           of
           Scripture
           or
           Reason
           .
           In
           the
           Scripture
           there
           is
           no
           word
           revealed
           to
           that
           sense
           ,
           or
           ,
           that
           I
           ever
           heard
           of
           ,
           produced
           or
           applyed
           to
           it
           ,
           but
           on
           the
           contrary
           ,
           in
           the
           Parable
           of
           the
           Talents
           (
           which
           seems
           to
           respect
           this
           matter
           particularly
           )
           they
           that
           received
           the
           Talents
           to
           negotiate
           with
           ,
           did
           all
           of
           them
           ,
           except
           one
           ,
           make
           profit
           of
           them
           ,
           and
           bring
           in
           that
           account
           to
           their
           
           Master
           ,
           which
           received
           a
           reward
           ,
           which
           is
           utterly
           unreconcileable
           with
           the
           hypothesis
           of
           Gods
           foreseeing
           that
           the
           talent
           of
           sufficient
           Grace
           would
           be
           made
           use
           of
           by
           none
           that
           received
           no
           more
           then
           so
           .
           As
           for
           that
           one
           that
           made
           not
           use
           of
           it
           ,
           all
           that
           is
           intimated
           concerning
           him
           ,
           is
           ,
           that
           if
           his
           share
           comparatively
           was
           mean
           ,
           yet
           by
           the
           Lord
           he
           is
           charged
           as
           guilty
           for
           not
           
             putting
             it
             into
             the
             bank
             ,
             that
             at
             his
             coming
             he
             might
             receive
             his
             own
             with
             usury
             ,
          
           which
           certainly
           evinces
           ,
           that
           that
           lazy
           servant
           is
           there
           considered
           as
           one
           that
           might
           have
           managed
           his
           stock
           as
           well
           as
           the
           rest
           ,
           and
           that
           that
           stock
           was
           improvable
           no
           less
           then
           the
           other
           ,
           according
           to
           their
           severall
           proportions
           ,
           and
           so
           herein
           there
           is
           no
           difference
           taken
           notice
           of
           in
           favour
           to
           your
           Conjecture
           .
        
         
           And
           in
           Reason
           it
           hath
           no
           sound
           of
           probability
           ,
           that
           of
           so
           great
           a
           number
           of
           Christians
           ,
           sufficiently
           
           furnished
           by
           God
           ,
           no
           one
           should
           make
           use
           of
           it
           to
           their
           souls
           health
           ;
           't
           is
           evident
           in
           the
           Apostles
           preaching
           at
           Jerusalem
           and
           elswhere
           ,
           that
           at
           the
           first
           proposal
           of
           the
           truth
           of
           Christ
           to
           them
           ,
           and
           the
           Doctrine
           of
           Repentance
           ,
           whole
           multitudes
           received
           the
           Faith
           ,
           and
           came
           in
           ,
           and
           no
           doubt
           many
           of
           them
           proved
           true
           ,
           and
           constant
           Christians
           ,
           and
           it
           is
           not
           amiss
           to
           observe
           of
           the
           heads
           of
           Doctrine
           ,
           which
           the
           Apostles
           agreed
           to
           publish
           in
           all
           their
           peregrinations
           ,
           that
           they
           are
           of
           such
           force
           (
           and
           were
           on
           that
           account
           pitcht
           on
           by
           them
           )
           as
           might
           reasonably
           and
           probably
           ,
           with
           the
           supposed
           concurrence
           of
           Gods
           Grace
           ,
           beget
           repentance
           ,
           and
           new
           life
           in
           all
           ,
           to
           whom
           they
           were
           preach'd
           over
           the
           whole
           world
           ,
           (
           and
           then
           what
           the
           Apostles
           deemed
           a
           rationall
           and
           probable
           means
           to
           that
           end
           ,
           there
           is
           no
           reason
           or
           probability
           to
           think
           should
           
           never
           in
           any
           produce
           this
           effect
           )
           according
           to
           that
           of
           Athanasius
           ,
           that
           the
           
             Faith
             confest
             by
             the
             Fathers
          
           
           
             of
             Nice
             ,
             according
             to
             holy
             Writ
             ,
          
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             sufficient
             for
             the
             averting
             of
             all
             impiety
             ,
             and
             the
             establishment
             of
             all
             piety
             in
             Christ
             .
          
           To
           which
           may
           be
           applyed
           that
           of
           S.
           Augustine
           of
           the
           Creed
           ,
           
             Quae
             pauca
             verba
             fidelibus
             nota
             sunt
             ,
          
           
           
             ut
             credendo
             subjugentur
             Deo
             ,
             ut
             subjugati
             recte
             vivant
             ,
             recte
             vivendo
             ,
             cor
             mundent
             ,
             corde
             mundo
             ,
             quod
             credant
             ,
             intelligant
             .
             These
             few
             words
             are
             known
             to
             believers
             ,
             that
             by
             believing
             ,
             they
             may
             be
             subjugated
             to
             God
             ,
             that
             by
             being
             subjugated
             ,
             they
             way
             live
             well
             ,
             that
             by
             living
             well
             they
             may
             cleanse
             their
             hearts
             ,
             that
             by
             cleansing
             their
             hearts
             they
             may
             understand
             what
             they
             believe
             .
          
           And
           herein
           the
           all-wise
           providence
           and
           infinite
           mercy
           of
           God
           seems
           to
           be
           engaged
           ,
           who
           in
           the
           Parable
           of
           his
           dealing
           with
           his
           Vineyard
           ,
           Isa
           .
           v.
           not
           onely
           expostulates
           ,
           
             What
             could
             I
             have
             done
             more
             to
             my
             vineyard
             which
             I
             have
             not
             done
             ]
          
           but
           also
           affirmeth
           that
           he
           
             looked
             it
             should
             bring
             forth
             grapes
             ,
          
           and
           as
           a
           farther
           evidence
           of
           that
           ,
           
             built
             a
             wine-press
          
           ,
           in
           expectation
           of
           its
           bearing
           fruit
           by
           strength
           of
           what
           he
           had
           done
           to
           it
           ,
           which
           could
           not
           well
           be
           affirmed
           by
           ,
           or
           of
           God
           ,
           if
           it
           were
           not
           probable
           and
           rational
           ,
           that
           in
           some
           it
           should
           have
           the
           desired
           effect
           .
        
         
           §
           .
           55.
           
           And
           if
           what
           ,
           on
           account
           both
           of
           Scripture
           
           and
           reason
           (
           the
           onely
           wayes
           left
           us
           to
           judge
           by
           in
           this
           matter
           )
           is
           thus
           far
           removed
           from
           improbable
           ,
           may
           be
           supposed
           to
           have
           any
           truth
           in
           it
           ,
           i.
           e.
           if
           the
           sufficient
           Grace
           annexed
           to
           the
           authorized
           sufficient
           means
           ,
           have
           without
           farther
           addition
           ,
           ever
           converted
           any
           ,
           it
           then
           follows
           necessarily
           in
           the
           third
           place
           ,
           that
           the
           Election
           and
           Dereliction
           
           now
           proposed
           by
           you
           must
           have
           for
           its
           object
           not
           indefinitely
           (
           as
           before
           you
           set
           it
           )
           
             man
             preach'd
             unto
          
           ,
           or
           all
           that
           part
           of
           mankind
           to
           whom
           the
           Gospel
           is
           offered
           ,
           and
           that
           Grace
           annexed
           thereto
           ,
           but
           onely
           that
           portion
           of
           such
           ,
           as
           are
           not
           wrought
           upon
           ,
           or
           who
           God
           in
           his
           infinite
           prescience
           discerns
           would
           not
           be
           wrought
           upon
           effectually
           ,
           and
           converted
           by
           that
           measure
           of
           sufficient
           Grace
           ,
           which
           he
           hath
           annext
           to
           the
           word
           preach'd
           .
           For
           without
           enquiring
           what
           proportion
           of
           the
           number
           of
           men
           preach'd
           unto
           may
           probably
           be
           placed
           in
           that
           rank
           (
           or
           without
           assuming
           any
           more
           ,
           then
           that
           it
           is
           neither
           impossible
           nor
           improbable
           that
           there
           should
           be
           such
           a
           rank
           )
           of
           men
           converted
           ,
           and
           persevering
           by
           the
           strength
           of
           that
           foresaid
           
             sufficient
             Grace
          
           ,
           annexed
           to
           the
           word
           ,
           the
           inference
           is
           undeniable
           ,
           that
           all
           ,
           whether
           few
           or
           many
           ,
           that
           are
           of
           this
           rank
           (
           it
           being
           no
           way
           probable
           there
           should
           be
           none
           )
           shall
           certainly
           be
           saved
           by
           force
           of
           the
           
             second
             Covenant
             ,
             which
             decreed
             eternall
             life
             to
             all
             that
             should
             believe
             on
             him
             and
             receive
             him
             ,
             as
             the
             Gospel
             tenders
             him
             ,
             as
             their
             Lord
             and
             Saviour
             ,
          
           and
           so
           cannot
           be
           comprised
           in
           the
           number
           of
           them
           to
           whom
           this
           supereffluence
           of
           goodness
           is
           supposed
           to
           be
           vouchsafed
           ,
           in
           the
           
             granting
             of
             which
             ex
             mero
             beneplacito
          
           your
           conjecture
           makes
           the
           Scripture-Election
           to
           consist
           ,
           and
           in
           the
           
             Dereliction
             and
             Preterition
          
           of
           the
           rest
           (
           in
           respect
           of
           that
           speciall
           favour
           )
           the
           Decree
           of
           Reprobation
           .
        
         
           §
           .
           56.
           
           The
           plain
           issue
           whereof
           is
           but
           this
           ,
           that
           if
           this
           conjecture
           ,
           thus
           explicated
           ,
           be
           adhered
           to
           ,
           then
           many
           not
           onely
           of
           Children
           ,
           Idiots
           ,
           heathen
           (
           formerly
           reserved
           to
           Gods
           secret
           judgements
           )
           but
           of
           adult
           baptized
           Christians
           also
           ,
           either
           are
           or
           may
           be
           saved
           ,
           who
           are
           not
           of
           the
           number
           of
           the
           
           Scripture-Elect
           .
           Which
           whether
           it
           be
           reconcile
           able
           with
           the
           purport
           of
           those
           places
           ,
           which
           in
           Scripture
           seem
           to
           you
           to
           respect
           Election
           ,
           or
           to
           favour
           this
           opinion
           ,
           I
           must
           leave
           to
           farther
           consideration
           ,
           being
           as
           yet
           incompetent
           to
           interpose
           any
           judgement
           of
           it
           ,
           because
           I
           know
           not
           what
           those
           places
           are
           which
           most
           seem
           to
           favour
           it
           .
        
         
           §
           .
           57.
           
           As
           for
           the
           Doctrine
           it self
           ,
           of
           
             supereffluence
             of
             Grace
          
           to
           some
           ,
           (
           abstracted
           from
           making
           
           it
           any
           account
           of
           Gods
           
             Decrees
             of
             Election
             and
             Reprobation
          
           )
           It
           is
           such
           as
           I
           can
           no
           way
           question
           ,
           for
           certainly
           God
           being
           granted
           to
           give
           sufficient
           Grace
           to
           all
           ,
           there
           is
           no
           objection
           imaginable
           against
           this
           
             superabounding
             to
             some
             ex
             mero
             beneplacito
          
           ;
           Nothing
           more
           agreeable
           to
           an
           infinite
           abyss
           and
           unexhaustible
           fountain
           of
           goodness
           ,
           then
           such
           supereffluence
           ,
           and
           he
           that
           hath
           not
           his
           part
           in
           it
           ,
           yet
           having
           his
           portion
           ,
           and
           that
           supposed
           sufficient
           ,
           ought
           not
           to
           have
           
             an
             evil
             eye
          
           ,
           to
           complain
           and
           murmure
           at
           this
           partiality
           ,
           and
           inequality
           of
           distribution
           of
           Gods
           goodness
           ,
           or
           if
           he
           do
           ,
           the
           words
           of
           the
           parable
           of
           the
           Labourers
           in
           the
           Vineyard
           must
           here
           have
           place
           ,
           
             Friend
             ,
             I
             do
             thee
             no
             wrong
             ,
             did
             not
             I
             agree
             with
             thee
             for
             a
             penny
             ,
             take
             that
             is
             thine
             ,
             and
             go
             thy
             way
             ,
             is
             it
             not
             lawful
             for
             me
             to
             do
             what
             I
             will
             with
             my
             own
             ?
             Mat.
          
           xx
           .
           13
           ,
           14
           ,
           15.
           
           And
           it
           is
           there
           observable
           ,
           that
           all
           the
           occasion
           of
           murmuring
           arose
           from
           the
           order
           there
           observed
           in
           accounting
           with
           ,
           and
           paying
           the
           Labourers
           ,
           beginning
           with
           them
           that
           came
           
             last
             into
             the
             vineyard
          
           ,
           for
           by
           that
           means
           they
           being
           allowed
           a
           dayes
           wages
           for
           an
           hours
           labour
           ,
           the
           others
           expectation
           was
           raised
           to
           an
           higher
           pitch
           ,
           then
           probably
           it
           would
           ,
           if
           they
           had
           been
           paid
           ,
           and
           discharged
           first
           ,
           for
           then
           not
           seeing
           the
           liberality
           that
           others
           tasted
           of
           ,
           they
           
           would
           in
           all
           probability
           have
           expected
           no
           more
           ,
           then
           the
           hire
           for
           which
           they
           agreed
           ;
           And
           then
           why
           should
           so
           casual
           a
           circumstance
           ,
           as
           the
           being
           paid
           last
           or
           first
           ,
           have
           any
           influence
           on
           their
           minds
           ,
           or
           tempt
           them
           to
           murmure
           at
           Gods
           goodness
           ,
           who
           from
           the
           nature
           of
           the
           thing
           had
           no
           least
           temptation
           to
           it
           ?
        
         
           §
           .
           58.
           
           Onely
           by
           the
           way
           it
           must
           be
           yielded
           to
           
           the
           force
           of
           that
           parable
           ,
           that
           that
           supereffluence
           of
           which
           some
           are
           there
           supposed
           to
           tast
           ,
           was
           no
           part
           of
           the
           
             Covenant
             of
             Grace
          
           ,
           (
           his
           agreement
           with
           them
           being
           but
           in
           these
           words
           ,
           
             Go
             into
             the
             vineyard
             ,
             and
             what
             is
             right
             you
             shall
             receive
             ,
          
           v.
           7.
           )
           but
           ,
           above
           what
           his
           bargain
           or
           covenant
           obligeth
           ,
           
             of
             his
             good
             pleasure
          
           ,
           though
           ,
           on
           the
           other
           side
           ,
           it
           be
           observable
           ,
           1.
           
           That
           an
           allowable
           account
           is
           there
           given
           by
           those
           men
           of
           their
           not
           coming
           sooner
           into
           the
           Vineyard
           ,
           and
           consequently
           of
           their
           not
           
             bearing
             the
             heat
             of
             the
             day
             ,
          
           in
           which
           all
           the
           disproportion
           between
           them
           and
           others
           ,
           all
           the
           seeming
           supereffluence
           is
           founded
           ,
           viz.
           they
           were
           no
           sooner
           called
           ,
           or
           hired
           by
           any
           man
           ,
           and
           2.
           that
           by
           the
           application
           of
           the
           parable
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           those
           that
           came
           first
           ,
           and
           those
           that
           came
           later
           into
           the
           Apostleship
           ,
           to
           Peter
           ,
           and
           Paul
           ,
           there
           might
           still
           be
           place
           for
           more
           
             abundant
             labouring
          
           in
           those
           that
           came
           last
           ,
           and
           so
           for
           reward
           ,
           in
           proportion
           (
           though
           through
           mercy
           )
           to
           that
           more
           
             abundant
             labouring
          
           ,
           according
           to
           the
           way
           of
           setting
           down
           the
           same
           parable
           among
           the
           Jews
           ,
           in
           *
           
             Gemara
             Hierosol
          
           where
           the
           Kings
           answer
           to
           the
           murmurers
           is
           ,
           
             He
             in
             those
             two
             hours
             hath
             laboured
             as
             much
             as
             you
             have
             done
             all
             the
             day
             .
          
        
         
           §
           .
           59.
           
           But
           without
           examining
           the
           Acts
           of
           Gods
           munificence
           ,
           according
           to
           any
           rules
           but
           those
           of
           
           munificence
           ,
           and
           again
           without
           insisting
           on
           the
           method
           which
           God
           himself
           seems
           to
           direct
           us
           to
           in
           this
           matter
           ,
           in
           the
           parable
           of
           the
           Talents
           ,
           where
           the
           Rule
           is
           generall
           ,
           that
           
             to
             him
             that
             hath
             shall
             be
             given
             ,
             and
             he
             shall
             have
             abundance
             ,
          
           i.
           e.
           that
           the
           supereffluence
           of
           Grace
           is
           ordinarily
           proportioned
           to
           the
           faithful
           discharge
           of
           former
           trusts
           ,
           making
           use
           of
           the
           foregoing
           
             sufficient
             Grace
          
           ,
           there
           will
           be
           little
           reason
           to
           doubt
           ,
           but
           that
           God
           out
           of
           
             his
             meer
             good
             pleasure
          
           ,
           without
           any
           desert
           on
           our
           part
           ,
           doth
           thus
           dispense
           his
           favours
           to
           one
           ,
           more
           then
           to
           another
           ,
           to
           one
           servant
           
             five
             talents
          
           ,
           to
           
             another
             ten
             ,
             but
             to
             all
             some
             ,
          
           onely
           the
           difficulties
           will
           be
           ,
           1.
           whether
           
           it
           be
           not
           as
           possible
           ,
           though
           not
           as
           probable
           ,
           that
           the
           
             supereffluence
             of
             Grace
          
           may
           be
           resisted
           ,
           as
           the
           lower
           ,
           but
           sufficient
           degree
           ,
           and
           then
           ,
           whether
           the
           condemnation
           be
           not
           the
           greater
           ,
           there
           will
           be
           no
           doubt
           ;
           Paul
           that
           is
           the
           most
           pregnant
           example
           of
           the
           supereffluence
           ,
           is
           still
           ,
           under
           a
           woe
           ,
           obliged
           to
           
             preach
             the
             Gospel
          
           ,
           and
           
             whilest
             he
             preacheth
          
           
           
             to
             others
          
           ,
           supposes
           it
           possible
           ,
           that
           himself
           ,
           if
           he
           do
           not
           
             bring
             his
             body
             in
             subjection
          
           ,
           may
           
             become
             a
             castaway
          
           ,
           and
           till
           he
           hath
           
             fought
             his
             good
             fight
          
           ,
           and
           
             finish'd
             his
             course
             ,
             and
          
           constantly
           
             kept
             the
             faith
          
           ,
           we
           never
           find
           him
           confident
           of
           
             receiving
             his
             crown
          
           ,
           which
           then
           he
           challenges
           from
           
             Gods
             righteousness
          
           ,
           or
           fidelity
           ;
           2.
           whether
           the
           extraordinary
           favour
           
           of
           God
           ,
           which
           some
           men
           receive
           ,
           and
           by
           vertue
           of
           which
           ,
           over
           and
           above
           the
           sufficient
           Grace
           ,
           they
           may
           be
           thought
           to
           be
           wrought
           on
           effectually
           ,
           may
           not
           rather
           be
           imputed
           to
           
             Gods
             special
             providence
          
           ,
           then
           his
           
             special
             Grace
          
           ?
           so
           in
           Bishop
           Overals
           way
           it
           seems
           affirmable
           ,
           for
           in
           his
           Scheme
           the
           effectualness
           seems
           to
           be
           attributed
           to
           the
           giving
           what
           is
           given
           ,
           
             tempore
             congruo
          
           ,
           at
           a
           time
           when
           (
           whether
           
           by
           sickness
           ,
           or
           by
           any
           other
           circumstance
           of
           their
           state
           )
           they
           are
           foreseen
           by
           God
           to
           be
           so
           qualified
           and
           disposed
           ,
           that
           they
           shall
           infallibly
           accept
           Christ
           offered
           ,
           on
           his
           own
           conditions
           ,
           and
           so
           convert
           ,
           and
           receive
           
             the
             seed
             into
             good
             ground
          
           ,
           and
           so
           persevere
           and
           be
           saved
           ,
           when
           the
           same
           man
           ,
           out
           of
           those
           circumstances
           ,
           would
           not
           have
           been
           wrought
           on
           by
           the
           same
           means
           .
           And
           if
           this
           be
           it
           which
           you
           mean
           (
           as
           I
           doubt
           not
           but
           it
           is
           ,
           and
           that
           herein
           you
           perfectly
           agree
           with
           Bishop
           Overall
           )
           then
           I
           say
           the
           question
           is
           ,
           whether
           the
           seasonable
           application
           or
           timeing
           be
           not
           rather
           to
           be
           imputed
           to
           
             speciall
             Providence
          
           ,
           the
           mercy
           of
           Gods
           wise
           and
           gracious
           disposal
           to
           those
           men
           that
           are
           thus
           favoured
           ,
           then
           to
           
             special
             Grace
          
           ,
           as
           that
           signifies
           an
           higher
           degree
           of
           Gods
           grace
           ,
           then
           is
           that
           
             sufficient
             measure
          
           ,
           which
           is
           afforded
           to
           others
           ;
           it
           being
           possible
           that
           an
           equall
           ,
           nay
           a
           lower
           degree
           of
           Grace
           ,
           being
           congruously
           timed
           and
           tendred
           ,
           may
           prove
           effectual
           ,
           when
           the
           like
           ,
           nay
           an
           higher
           ,
           at
           another
           time
           ,
           proves
           uneffectual
           .
           And
           though
           all
           acts
           of
           Gods
           good
           providence
           may
           in
           some
           sense
           be
           styled
           acts
           of
           his
           Grace
           ,
           and
           so
           extraordinary
           providences
           may
           be
           styled
           special
           Graces
           ,
           in
           which
           sense
           ,
           the
           striking
           Paul
           in
           his
           journey
           to
           Damascus
           ,
           and
           calling
           to
           him
           out
           of
           heaven
           with
           grace
           proportionable
           to
           that
           call
           ,
           may
           fitly
           be
           called
           a
           work
           of
           Gods
           
             special
             Grace
          
           ;
           and
           so
           is
           every
           sickness
           or
           other
           judgement
           ,
           that
           is
           sent
           to
           melt
           any
           ,
           supposeable
           to
           have
           a
           proportionable
           ,
           and
           that
           is
           an
           extraordinary
           and
           special
           Grace
           annext
           to
           it
           ;
           and
           the
           providence
           ,
           and
           so
           the
           grace
           is
           the
           greater
           ,
           if
           it
           be
           applyed
           
             tempore
             congruo
          
           ,
           when
           there
           is
           no
           potent
           obstacle
           or
           principle
           for
           resistance
           ;
           yet
           still
           the
           question
           is
           seasonable
           ,
           whether
           this
           
           be
           all
           that
           is
           meant
           by
           this
           speciall
           measure
           of
           Grace
           ,
           which
           shall
           work
           effectually
           ,
           or
           if
           more
           be
           meant
           ,
           what
           ground
           there
           is
           for
           it
           in
           the
           Scripture
           .
        
         
           §
           .
           60.
           
           To
           this
           second
           question
           your
           advertisement
           by
           letter
           hath
           given
           the
           satisfaction
           I
           expected
           ,
           
             that
             you
             were
             not
             curious
             to
             consider
             the
             distinction
             between
             the
             Grace
             and
             the
             Providence
             of
             God
             ,
             there
             being
             no
             necessity
             for
             so
             doing
             ,
             as
             to
             your
             purpose
             ,
             which
             was
             onely
             to
             express
             your
             sense
             ,
             that
             it
             must
             be
             the
             work
             of
             God
             (
             whether
             of
             Grace
             or
             Providence
             it
             matters
             not
             )
             that
             must
             do
             the
             deed
             ,
             and
             make
             the
             sufficient
             Grace
             effectuall
             .
          
           This
           answer
           I
           accept
           ,
           and
           make
           no
           farther
           return
           to
           it
           ,
           onely
           from
           the
           uncertainty
           of
           the
           former
           ,
           as
           to
           any
           establishment
           from
           Scripture-grounds
           ,
           and
           so
           likewise
           of
           this
           latter
           ,
           till
           it
           shall
           appear
           by
           any
           sure
           word
           of
           promise
           to
           have
           any
           reall
           influence
           on
           the
           mattèr
           in
           hand
           ,
           there
           is
           way
           made
           for
           a
           third
           question
           ,
        
         
           §
           .
           61.
           
           Whether
           granting
           the
           truth
           of
           all
           that
           is
           pretended
           for
           the
           supereffluence
           of
           Gods
           goodness
           
           to
           some
           ,
           this
           can
           fitly
           de
           defined
           the
           thing
           ,
           whereto
           Election
           is
           determined
           ,
           and
           whether
           all
           that
           have
           not
           their
           part
           in
           this
           ,
           are
           in
           Scripture-style
           said
           to
           be
           Reprobated
           .
           This
           I
           say
           ,
           not
           to
           propose
           any
           new
           matter
           of
           dispute
           ,
           or
           to
           require
           answer
           to
           all
           that
           may
           be
           objected
           against
           this
           notion
           of
           Decrees
           ,
           which
           you
           (
           and
           other
           very
           Learned
           and
           sober
           men
           )
           have
           proposed
           by
           way
           of
           conjecture
           onely
           ,
           but
           rather
           to
           demonstrate
           my
           concurrence
           with
           you
           ,
           that
           this
           can
           amount
           no
           higher
           at
           most
           ,
           then
           to
           a
           matter
           of
           conjecture
           .
        
         
           §
           .
           62.
           
           And
           having
           said
           this
           ,
           I
           shall
           propose
           it
           
           to
           your
           impartial
           consideration
           ,
           I.
           Whether
           the
           Scripture
           ought
           not
           to
           be
           our
           guide
           in
           all
           even
           opining
           
           and
           conjecturing
           in
           such
           matters
           ,
           which
           are
           so
           much
           above
           our
           reason
           ?
           II.
           Whether
           the
           Scripture
           do
           not
           furnish
           us
           with
           these
           express
           grounds
           ,
           1.
           that
           there
           are
           some
           sort
           of
           auditors
           that
           come
           to
           Christ
           ,
           become
           his
           Proselytes
           ,
           embrace
           the
           Gospel
           ,
           when
           't
           is
           preach'd
           unto
           them
           ,
           that
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           fit
           ,
           or
           prepared
           ,
           or
           disposed
           
             for
             the
             kingdome
             of
             God
          
           ,
           obedience
           
           to
           the
           Gospel
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             disposed
             for
             eternall
             life
          
           ,
           on
           file
           for
           it
           (
           in
           opposition
           to
           others
           
           who
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           v.
           46.
           
             not
             worthy
             of
          
           ,
           meet
           ,
           or
           qualified
           for
           the
           Evangelical
           state
           )
           2.
           that
           probity
           of
           mind
           is
           specified
           to
           be
           this
           temper
           ,
           a
           willingness
           
           
             to
             do
             Gods
             will
          
           ,
           that
           (
           in
           the
           parable
           )
           of
           the
           
             good
             ground
          
           ,
           and
           the
           
             honest
             heart
          
           meant
           by
           it
           .
           3.
           that
           the
           Evangelical
           dispensations
           are
           governed
           
           by
           the
           maxime
           of
           
             habenti
             dabitur
             ,
             to
          
           
           
             the
             humble
             he
             gives
             more
             grace
             ,
          
           the
           
             poor
             are
             Evangelized
          
           ,
           the
           children
           ,
           and
           
             poor
             in
             spirit
          
           ,
           of
           such
           ,
           
           and
           
             of
             them
             is
             the
             kingdome
             of
             heaven
          
           ;
           and
           lastly
           ,
           
           that
           
             God
             hath
             chosen
             the
             foolish
             things
             of
             the
             world
             ,
             the
             weak
             ,
             the
             degenerous
             ,
             the
             vilified
             ,
             those
             that
             are
             not
             ,
          
           in
           opposition
           to
           the
           
             mighty
             ,
             powerful
             ,
             noble
             and
             wise
             .
          
           III.
           Whether
           on
           these
           and
           many
           other
           the
           like
           fundamentall
           Truths
           of
           the
           Gospel
           ,
           it
           be
           not
           more
           reasonable
           to
           fetch
           the
           ground
           of
           the
           effectualness
           of
           that
           sufficient
           Grace
           to
           one
           ,
           which
           is
           not
           effectuall
           to
           another
           ,
           from
           the
           temper
           and
           disposition
           of
           the
           heart
           ,
           to
           which
           the
           Gospel
           is
           preached
           ,
           then
           from
           any
           other
           circumstance
           (
           especially
           when
           this
           doth
           not
           deny
           ,
           or
           exclude
           the
           proper
           efficacy
           of
           those
           circumstances
           ,
           whatsoever
           they
           or
           it
           shall
           any
           way
           appear
           to
           be
           )
           God
           having
           made
           the
           Baptist
           the
           forerunner
           to
           Christ
           ,
           repentance
           to
           Faith
           ,
           the
           *
           
             breaking
             up
             our
             fallow
          
           
           grounds
           ,
           to
           his
           
             not
             sowing
             among
             thorns
          
           ,
           and
           the
           very
           nature
           of
           the
           Gospel
           being
           such
           ,
           that
           all
           that
           are
           truly
           sensible
           of
           their
           sins
           ,
           the
           odiousness
           and
           danger
           of
           them
           ,
           and
           heartily
           desirous
           to
           get
           out
           of
           that
           state
           ,
           the
           
             weary
             and
             heavy
             laden
          
           ,
           the
           humble
           ,
           docile
           ,
           tractable
           ,
           
             honest
             heart
          
           ,
           willing
           to
           take
           Christs
           
             yoke
             upon
          
           them
           ,
           are
           constantly
           wrought
           on
           ,
           and
           converted
           ,
           when
           the
           promulgate
           mercies
           ,
           or
           promises
           of
           the
           Gospel
           ,
           and
           the
           Grace
           annext
           to
           it
           ,
           are
           addrest
           to
           them
           ,
           whereas
           the
           very
           same
           ,
           nay
           perhaps
           a
           greater
           degree
           of
           light
           and
           Grace
           ,
           meeting
           with
           a
           proud
           ,
           refractary
           ,
           pleasurable
           ,
           or
           any
           way
           hypocritical
           ,
           and
           deceitful
           heart
           ,
           either
           is
           not
           at
           all
           heeded
           and
           received
           ,
           or
           takes
           no
           firm
           root
           in
           it
           .
        
         
           §
           .
           63.
           
           And
           if
           now
           (
           the
           onely
           objection
           I
           can
           foresee
           )
           it
           be
           demanded
           ,
           whether
           this
           of
           probity
           ,
           
           humility
           ,
           &c.
           the
           
             subactum
             solum
             ,
             soyl
             mellow'd
             ,
             and
             prepared
          
           for
           this
           effectuall
           work
           of
           Grace
           ,
           be
           not
           some
           natural
           quality
           ,
           of
           the
           man
           ,
           for
           if
           so
           ,
           then
           the
           efficacy
           of
           grace
           will
           be
           imputed
           to
           these
           natural
           ,
           or
           
             moral
             preparations
          
           ,
           which
           is
           grosly
           prejudicial
           to
           the
           grace
           of
           God
           ,
           and
           to
           the
           owing
           of
           all
           our
           good
           to
           his
           supernatural
           operations
           ,
           the
           answer
           is
           obvious
           and
           unquestionable
           ,
           that
           this
           (
           I
           shall
           call
           it
           Evangelical
           )
           temper
           is
           far
           from
           being
           natural
           to
           any
           corrupt
           child
           of
           Adam
           ,
           where
           ever
           't
           is
           met
           with
           ,
           't
           is
           a
           special
           plant
           of
           Gods
           planting
           ,
           a
           work
           of
           his
           preparing
           ,
           softning
           ,
           preventing
           Grace
           ,
           and
           as
           much
           imputable
           to
           the
           operation
           of
           his
           holy
           Spirit
           ,
           as
           any
           effect
           of
           his
           subsequent
           or
           cooperating
           Grace
           is
           ,
           which
           I
           challenge
           to
           be
           the
           meaning
           of
           those
           words
           of
           Christ
           ,
           Joh.
           vi
           .
           37.
           
           
             All
             that
             my
             Father
             giveth
             me
             ,
             shall
             come
             to
             me
          
           ;
           where
           such
           as
           these
           ,
           are
           first
           fitted
           by
           God
           ,
           and
           then
           by
           
           him
           are
           said
           to
           be
           
             given
             to
             Christ
          
           ,
           works
           of
           his
           finger
           ,
           his
           spirit
           ,
           and
           then
           by
           the
           authour
           of
           them
           presented
           to
           Christ
           ,
           as
           the
           persons
           rightly
           disposed
           for
           his
           discipleship
           ,
           and
           his
           kingdome
           in
           mens
           hearts
           ,
           and
           this
           work
           of
           Gods
           in
           fitting
           them
           ,
           is
           there
           called
           his
           drawing
           of
           them
           to
           Christ
           ,
           v.
           44.
           and
           as
           there
           it
           is
           said
           that
           
             none
             but
             such
             can
             come
             to
             Christ
             ,
          
           so
           vers
           .
           37.
           
             all
             such
             shall
             come
             to
             him
             ,
          
           which
           is
           an
           evidence
           that
           the
           coming
           ,
           wherein
           the
           effectualness
           of
           the
           grace
           consists
           ,
           is
           imputable
           to
           this
           temper
           wrought
           in
           them
           by
           God.
           And
           if
           still
           it
           be
           demanded
           why
           this
           is
           not
           wrought
           in
           all
           Christians
           hearts
           ,
           I
           answer
           finally
           ,
           that
           the
           onely
           reason
           the
           Scripture
           teaches
           us
           is
           ,
           because
           some
           resist
           that
           spirit
           ,
           that
           is
           graciously
           given
           by
           God
           ,
           and
           purposely
           designed
           to
           work
           it
           in
           them
           .
        
         
           §
           .
           64.
           
           And
           if
           it
           still
           be
           suggested
           ,
           that
           some
           are
           naturally
           more
           proud
           and
           refractary
           ,
           and
           voluptuously
           
           disposed
           then
           others
           ,
           (
           an
           effect
           of
           their
           temper
           ,
           owing
           oft
           to
           their
           immediate
           parents
           ,
           who
           may
           transfuse
           their
           depravations
           and
           corruptions
           immediately
           to
           their
           children
           ,
           as
           well
           as
           Adam
           hath
           done
           to
           us
           all
           mediately
           )
           and
           so
           a
           greater
           degree
           of
           grace
           will
           be
           necessary
           to
           the
           humbling
           and
           mollifying
           them
           ,
           and
           a
           lower
           ,
           which
           might
           be
           sufficient
           for
           meeker
           tempers
           ,
           will
           be
           unsufficient
           for
           them
           ,
           and
           so
           still
           these
           are
           as
           infallibly
           excluded
           ,
           and
           barred
           out
           ,
           as
           if
           it
           were
           by
           a
           fatal
           decree
           passing
           them
           by
           in
           Massa
           ,
           this
           will
           be
           also
           satisfied
           ,
           by
           resolving
           ,
           that
           God
           in
           his
           wise
           disposals
           and
           abundant
           mercies
           ,
           proportioned
           according
           to
           mens
           wants
           ,
           gives
           a
           greater
           degree
           of
           preventing
           Grace
           to
           such
           as
           he
           sees
           to
           be
           naturally
           in
           greatest
           need
           of
           it
           ,
           or
           els
           applies
           it
           so
           advantageously
           by
           congruous
           timing
           ,
           as
           he
           knows
           is
           sufficient
           
           even
           to
           them
           ,
           to
           remove
           these
           naturall
           obstacles
           ,
           but
           all
           this
           (
           to
           them
           ,
           as
           to
           others
           )
           resistibly
           still
           ,
           and
           so
           ,
           as
           though
           it
           succeed
           sometimes
           ,
           yet
           is
           frequently
           resisted
           .
        
         
           §
           .
           65.
           
           By
           this
           means
           he
           that
           is
           proud
           and
           obstinate
           ,
           and
           continues
           ,
           and
           holds
           out
           such
           against
           all
           the
           softning
           preparations
           of
           heaven
           ,
           (
           sufficient
           to
           have
           wrought
           a
           kindlier
           temper
           in
           him
           )
           being
           so
           ill
           qualified
           for
           the
           
             holy
             spirit
             of
             discipline
          
           ,
           is
           not
           converted
           ,
           but
           hardened
           by
           the
           same
           or
           equall
           means
           of
           the
           word
           and
           grace
           ,
           by
           which
           the
           humble
           is
           converted
           ,
           and
           then
           replenished
           with
           higher
           degrees
           ;
           And
           when
           the
           Scripture
           is
           so
           favourable
           to
           this
           notion
           ,
           saying
           expresly
           that
           
             God
             chooses
             one
          
           and
           not
           the
           other
           ,
           
             gives
             more
             grace
          
           to
           one
           ,
           and
           from
           the
           other
           
             takes
             away
             that
             which
             he
             hath
             ,
             resists
             the
             proud
          
           (
           when
           they
           refuse
           discipline
           )
           *
           
             speaks
             to
             them
             onely
             in
             parables
             ,
             because
             seeing
             they
             see
             not
             ,
          
           i.
           e.
           resist
           and
           frustrate
           Gods
           preventing
           graces
           ,
           and
           infinite
           the
           like
           ,
           why
           may
           not
           this
           rather
           be
           the
           Scripture-election
           ,
           then
           that
           other
           which
           seems
           not
           to
           have
           any
           ,
           at
           least
           not
           so
           visible
           grounds
           in
           it
           ?
        
         
           §
           .
           66.
           
           Should
           this
           be
           but
           a
           Conjecture
           too
           ,
           it
           is
           not
           the
           less
           fit
           for
           this
           place
           ,
           where
           our
           discourse
           hath
           been
           of
           such
           ,
           and
           the
           onely
           seasonable
           inquiry
           is
           ,
           either
           1.
           which
           is
           of
           probables
           the
           most
           ,
           or
           of
           improbables
           the
           least
           such
           ,
           (
           and
           that
           I
           suppose
           is
           competently
           shew'd
           already
           )
           or
           2.
           which
           may
           be
           most
           safe
           ,
           and
           least
           noxious
           ,
           in
           case
           it
           should
           fail
           of
           exact
           truth
           .
        
         
           §
           .
           67.
           
           On
           which
           occasion
           I
           shall
           add
           but
           this
           ,
           that
           the
           onely
           consequence
           naturally
           arising
           from
           
           this
           Scheme
           is
           ,
           that
           we
           make
           our
           elections
           after
           the
           
             pattern
             of
             God
          
           ,
           choose
           humility
           and
           probity
           ,
           and
           
           avert
           pride
           and
           hypocrisie
           ,
           that
           before
           all
           things
           in
           the
           world
           ,
           every
           man
           think
           himself
           highly
           concerned
           1.
           not
           to
           resist
           or
           frustrate
           Gods
           preventing
           Graces
           ,
           but
           chearfully
           to
           receive
           ,
           cooperate
           ,
           and
           improve
           them
           ,
           to
           pray
           ,
           and
           labour
           ,
           and
           attend
           and
           watch
           all
           opportunities
           of
           Grace
           and
           Providence
           ,
           to
           work
           humility
           and
           probity
           in
           his
           heart
           ,
           impatience
           of
           sin
           ,
           and
           
             hungring
             and
             thirsting
             after
             righteousness
          
           ,
           as
           the
           onely
           soyle
           ,
           wherein
           the
           Gospel
           will
           ever
           thrive
           ,
           to
           begin
           his
           discipleship
           with
           
             repentance
             from
             dead
             works
          
           ,
           and
           not
           with
           assurance
           of
           his
           election
           and
           salvation
           ,
           to
           set
           out
           early
           ,
           and
           resolutely
           ,
           without
           procrastinating
           ,
           or
           *
           
             looking
             back
             ,
             Luk.
          
           ix
           .
           62.
           and
           2.
           if
           he
           hath
           overslipt
           such
           opportunities
           ,
           to
           bewail
           and
           retrive
           them
           betimes
           ,
           lest
           he
           be
           hardened
           by
           the
           deceitfulness
           of
           sin
           .
           and
           3.
           whatsoever
           good
           he
           shal
           ever
           advance
           to
           ,
           by
           the
           strength
           of
           Gods
           sanctifying
           and
           assisting
           grace
           ,
           to
           remember
           with
           the
           utmost
           gratitude
           ,
           how
           nothing
           hath
           been
           imputable
           to
           himself
           in
           the
           whole
           work
           ,
           but
           from
           the
           beginning
           to
           the
           end
           ,
           all
           due
           to
           supernatural
           Grace
           ,
           the
           foundation
           particularly
           (
           that
           which
           if
           it
           be
           the
           most
           imperfect
           ,
           is
           yet
           the
           most
           necessary
           part
           of
           the
           building
           ,
           and
           the
           sure
           laying
           of
           which
           tends
           extremely
           to
           the
           stability
           of
           the
           whole
           )
           laid
           in
           Gods
           preventions
           ,
           cultivating
           our
           nature
           ,
           and
           fitting
           us
           with
           capacities
           of
           his
           higher
           donatives
           ;
           And
           what
           can
           less
           prejudice
           ,
           nay
           more
           tend
           to
           the
           glory
           of
           his
           grace
           ,
           then
           this
           ?
        
         
           §
           .
           68.
           
           Whereas
           the
           other
           Scheme
           ,
           as
           it
           takes
           
           special
           care
           to
           attribute
           all
           the
           work
           of
           conversion
           to
           Grace
           ,
           and
           withall
           not
           so
           to
           limit
           that
           communicative
           spring
           ,
           as
           to
           leave
           any
           destitute
           of
           a
           sufficient
           portion
           of
           it
           (
           in
           which
           respect
           I
           have
           
           nothing
           really
           to
           object
           against
           it
           ,
           if
           it
           could
           but
           approve
           it self
           by
           Gods
           word
           to
           be
           the
           Truth
           )
           so
           when
           it
           bears
           not
           any
           such
           impress
           of
           Divine
           Character
           upon
           it
           ,
           it
           may
           not
           be
           amiss
           to
           consider
           ,
           Whether
           he
           that
           is
           perswaded
           that
           the
           sufficient
           Grace
           is
           such
           as
           may
           ,
           and
           (
           as
           some
           set
           it
           )
           God
           sees
           will
           never
           do
           any
           man
           good
           ,
           without
           the
           addition
           of
           his
           superesfluence
           ,
           which
           he
           affords
           to
           few
           ,
           (
           and
           that
           if
           that
           come
           ,
           it
           will
           infallibly
           do
           the
           work
           ,
           if
           it
           come
           not
           ,
           he
           is
           so
           past
           by
           ,
           as
           to
           be
           reprobated
           by
           God
           )
           may
           not
           have
           some
           temptations
           to
           despair
           on
           one
           side
           ,
           and
           not
           do
           his
           utmost
           to
           cooperate
           with
           that
           sufficient
           Grace
           ,
           which
           is
           allowed
           him
           ,
           and
           so
           with
           the
           fool
           in
           Ecclesiastes
           *
           
             fold
             his
             hands
             together
          
           till
           he
           comes
           to
           
             eat
             his
             own
             flesh
          
           ,
           or
           els
           to
           presume
           on
           the
           other
           side
           ,
           and
           expect
           securely
           till
           the
           coming
           of
           the
           congruous
           good
           time
           of
           Gods
           choice
           ,
           which
           shall
           give
           the
           effectualness
           to
           his
           Grace
           ,
           and
           so
           be
           slothfull
           and
           perish
           by
           that
           presumption
           ?
        
         
           §
           .
           69.
           
           Whether
           the
           Scheme
           ,
           as
           it
           is
           set
           by
           learned
           men
           ,
           (
           abstracting
           now
           from
           the
           truth
           of
           it
           )
           be
           in
           any
           considerable
           degree
           lyable
           to
           this
           danger
           ,
           I
           leave
           those
           ,
           that
           are
           favourable
           to
           it
           ,
           to
           consider
           ,
           presuming
           that
           if
           it
           be
           ,
           it
           will
           not
           be
           thought
           fit
           to
           be
           pitcht
           upon
           ,
           as
           the
           most
           commodious
           ,
           without
           either
           the
           authority
           of
           Scripture
           ,
           or
           some
           other
           preponderating
           advantages
           tendred
           by
           it
           ,
           which
           to
           me
           are
           yet
           invisible
           .
           And
           thus
           much
           may
           serve
           for
           the
           doctrine
           of
           Gods
           Decrees
           ,
           which
           if
           I
           mistake
           not
           ,
           leaves
           them
           in
           relation
           to
           man
           ,
           in
           this
           posture
           ,
           (
           as
           far
           as
           the
           Scripture-light
           leads
           us
           )
           
        
         
           §
           .
           70.
           1.
           
           That
           God
           decreed
           to
           create
           man
           after
           his
           own
           image
           ,
           a
           free
           and
           rationall
           agent
           ,
           to
           
           give
           him
           a
           Law
           of
           perfect
           unsinning
           obedience
           ,
           and
           conferr
           on
           him
           grace
           and
           faculties
           to
           perform
           it
           ,
           and
           to
           reward
           that
           obedience
           with
           eternal
           bliss
           ,
           and
           proportionably
           to
           punish
           disobedience
           .
        
         
           2.
           
           That
           foreseeing
           the
           willfull
           fall
           of
           the
           first
           
           Man
           ,
           with
           whom
           ,
           and
           with
           all
           mankind
           ,
           in
           him
           ,
           this
           Covenant
           was
           made
           ,
           and
           consequent
           to
           that
           ,
           the
           depravation
           of
           that
           image
           ,
           and
           that
           Grace
           ,
           (
           the
           image
           of
           Satan
           ,
           corruption
           of
           the
           will
           ,
           and
           all
           the
           faculties
           ,
           taking
           the
           place
           of
           it
           )
           he
           decreed
           to
           give
           his
           Son
           to
           
             seek
             and
             to
             save
             that
             which
             was
             lost
             ,
          
           making
           in
           him
           ,
           and
           sealing
           in
           his
           blood
           a
           new
           Covenant
           ,
           consisting
           of
           a
           promise
           of
           pardon
           and
           sufficient
           Grace
           ,
           and
           requiring
           of
           all
           the
           condition
           of
           uniform
           sincere
           obedience
           .
        
         
           3.
           
           That
           he
           decreed
           to
           commissionate
           messengers
           to
           preach
           this
           Covenant
           to
           all
           mankind
           ,
           promised
           to
           accompany
           the
           preaching
           of
           it
           to
           all
           hearts
           with
           his
           inward
           sufficient
           grace
           ,
           enabling
           men
           to
           perform
           it
           in
           such
           a
           degree
           ,
           as
           he
           in
           this
           second
           covenant
           had
           promised
           to
           accept
           of
           .
        
         
           4.
           
           That
           the
           method
           which
           he
           hath
           decreed
           to
           use
           in
           dispensing
           this
           sufficient
           Grace
           ,
           is
           ,
           1.
           to
           prevent
           and
           prepare
           mens
           hearts
           by
           giving
           them
           the
           grace
           of
           humility
           ,
           repentance
           and
           probity
           of
           heart
           ,
           i.
           e.
           by
           awaking
           and
           convincing
           men
           of
           sin
           ,
           and
           giving
           them
           (
           in
           answer
           to
           their
           diligent
           prayers
           )
           grace
           sufficient
           to
           produce
           this
           in
           their
           hearts
           ,
           and
           then
           upon
           their
           making
           use
           of
           this
           Grace
           to
           the
           designed
           end
           to
           add
           more
           powerfull
           assistances
           and
           excitations
           ,
           enabling
           them
           both
           to
           will
           and
           to
           do
           ,
           and
           upon
           their
           constant
           right
           use
           of
           these
           ,
           still
           to
           advance
           them
           to
           an
           higher
           degree
           of
           sanctification
           ,
           and
           perseverance
           ,
           till
           at
           length
           he
           accomplish
           and
           reward
           them
           with
           a
           crown
           of
           Glory
           .
        
         
         
           §
           .
           71.
           
           On
           the
           other
           side
           ,
           to
           forsake
           them
           in
           justice
           ,
           that
           obstinately
           resist
           and
           frustrate
           all
           these
           
           wise
           and
           gracious
           methods
           of
           his
           ,
           and
           having
           most
           affectionately
           set
           
             life
             and
             death
          
           before
           them
           ,
           and
           conjured
           them
           to
           choose
           one
           ,
           and
           avoid
           the
           other
           ,
           still
           to
           leave
           unto
           them
           ,
           as
           to
           free
           and
           rationall
           Agents
           ,
           a
           liberty
           to
           refuse
           all
           his
           calls
           ,
           to
           let
           his
           talents
           lye
           by
           them
           unprofitably
           ;
           which
           if
           out
           of
           their
           own
           perverse
           choices
           they
           continue
           to
           do
           ,
           he
           decrees
           to
           punish
           the
           contumacy
           finally
           ,
           by
           assigning
           them
           their
           own
           options
           ,
           to
           take
           their
           talents
           from
           them
           ,
           and
           
             cast
             them
             into
             outer
             darkness
             ,
             where
             shall
             be
             weeping
             and
             wailing
             and
             gnashing
             of
             teeth
             .
          
        
         
           §
           .
           72.
           
           How
           clearly
           every
           part
           of
           this
           Scheme
           is
           agreeable
           to
           the
           several
           parables
           ,
           whereby
           Christ
           
           was
           pleased
           to
           adumbrate
           the
           kingdome
           of
           heaven
           ,
           and
           innumerable
           other
           passages
           in
           the
           Gospel
           ,
           and
           the
           whole
           purport
           of
           the
           new
           Covenant
           ,
           I
           leave
           to
           every
           man
           to
           consider
           ,
           and
           then
           to
           judge
           for
           himself
           ,
           whether
           it
           be
           not
           safer
           and
           more
           Christian
           to
           content
           our selves
           with
           this
           portion
           ,
           which
           Christ
           hath
           thought
           fit
           to
           reveal
           to
           us
           ,
           then
           to
           permit
           our
           curiosities
           to
           deeper
           and
           more
           pragmatick
           searches
           ,
           especially
           if
           those
           shall
           either
           directly
           ,
           or
           but
           consequentially
           undo
           ,
           or
           but
           darken
           what
           is
           thus
           explicitly
           settled
           .
        
         
           §
           .
           73.
           
           I
           proceed
           now
           to
           your
           second
           head
           of
           Discourse
           ,
           (
           which
           also
           I
           suppose
           ,
           is
           ,
           by
           what
           hath
           
           been
           already
           considered
           ,
           competently
           established
           )
           concerning
           the
           
             efficacy
             of
             Grace
          
           ,
           &c.
           where
           your
           Proposition
           is
           thus
           set
           down
           .
        
         
           §
           .
           74.
           
           
             That
             in
             the
             conversion
             of
             a
             sinner
             ,
             and
             the
             begetting
             of
             Faith
             in
             the
             heart
             of
             man
             ,
             the
             Grace
             of
             God
             hath
             the
             main
             stroke
             ,
             chiefest
             operation
             ,
             yet
             so
             ,
             that
             the
             free
             will
             of
             man
             doth
             in
             some
             sort
             cooperate
          
           
           
             therewith
             (
             for
             no
             man
             is
             converted
             or
             believeth
             without
             his
             own
             consent
             )
             all
             parties
             pretend
             to
             agree
             .
             The
             point
             of
             difference
             is
             ,
             how
             to
             state
             the
             manner
             and
             degree
             of
             the
             cooperation
             ,
             as
             well
             of
             the
             one
             ,
             as
             of
             the
             other
             ,
             so
             as
             neither
             the
             glory
             of
             Gods
             Grace
             be
             eclipsed
             ,
             nor
             the
             freedome
             of
             mans
             will
             destroyed
             .
             In
             which
             difficult
             point
             ,
          
           you
           say
           ,
           
             you
             think
             it
             fitter
             to
             acquiesce
             in
             those
             aforesaid
             acknowledged
             truths
             ,
             in
             which
             both
             sides
             agree
             ,
             then
             to
             hold
             close
             to
             either
             opinion
             ]
          
        
         
           §
           .
           75.
           
           In
           this
           proposition
           ,
           it
           being
           by
           you
           in
           the
           Conclusion
           most
           undeniably
           and
           Christianly
           
           resolved
           ,
           that
           the
           one
           care
           ought
           to
           be
           ,
           that
           
             neither
             the
             glory
             of
             Gods
             Grace
             be
             eclipsed
             ,
             nor
             the
             freedome
             of
             man's
             will
             destroyed
             ,
          
           It
           would
           not
           be
           amiss
           a
           little
           to
           reflect
           on
           the
           former
           part
           ,
           and
           demand
           whether
           your
           expression
           were
           not
           a
           little
           too
           cautious
           ,
           in
           saying
           ,
           
             the
             grace
             of
             God
             hath
             the
             main
             stroke
             and
             chiefest
             operation
             ]
          
           did
           I
           not
           discern
           the
           ground
           of
           that
           caution
           ,
           because
           you
           were
           to
           express
           that
           whereunto
           
             all
             parties
          
           must
           be
           supposed
           to
           consent
           .
           This
           being
           abundantly
           sufficient
           to
           account
           for
           your
           caution
           ,
           I
           shall
           not
           doubt
           of
           your
           concurrence
           with
           me
           ,
           that
           it
           may
           with
           truth
           be
           said
           ,
           and
           I
           suppose
           also
           by
           the
           agreement
           ,
           if
           not
           of
           all
           Christians
           ,
           yet
           of
           both
           parties
           in
           this
           debate
           ,
           particularly
           of
           the
           Remonstrants
           ,
           that
           the
           Grace
           of
           God
           is
           in
           lapsed
           man
           the
           
             one
             sole
             principle
             of
             spirituall
             life
             ,
             Conversion
             ,
             Regeneration
             ,
             Repentance
             ,
             Faith
             and
             all
             other
             Evangelical
             vertues
             ,
          
           and
           that
           all
           that
           can
           justly
           be
           attributed
           to
           our
           will
           in
           any
           of
           these
           ,
           is
           the
           obeying
           the
           motions
           ,
           and
           making
           use
           of
           the
           powers
           ,
           which
           are
           thus
           bestowed
           upon
           us
           ,
           by
           that
           supernatural
           principle
           ;
           To
           work
           and
           
             work
             out
             our
             own
             salvation
          
           ,
           upon
           the
           strength
           of
           
           Gods
           
             giving
             us
             to
             will
             and
             to
             do
          
           ;
           by
           
             [
             giving
             us
             to
             will
             and
             to
             do
             ]
          
           meaning
           his
           giving
           us
           power
           to
           each
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Luke
           1.
           is
           giving
           us
           power
           to
           
             serve
             him
             in
             holiness
             and
             righteousness
             all
             the
             dayes
             of
             our
             lives
             ,
          
           every
           initiall
           and
           more
           perfect
           act
           of
           holiness
           ,
           especially
           persevering
           in
           it
           all
           our
           dayes
           ,
           being
           wholly
           imputable
           to
           that
           power
           ,
           which
           is
           given
           by
           Gods
           Spirit
           .
           For
           indeed
           when
           it
           is
           considered
           ,
           what
           the
           state
           of
           our
           corrupt
           will
           is
           ,
           being
           naturally
           averted
           from
           God
           ,
           and
           strongly
           inclined
           to
           evil
           ,
           it
           seems
           to
           me
           scarce
           proper
           to
           call
           this
           ,
           in
           relation
           to
           supernatural
           vertues
           ,
           a
           
             free
             will
          
           ,
           till
           God
           by
           his
           preventing
           Grace
           hath
           in
           some
           degree
           manumitted
           it
           ,
           till
           Christ
           hath
           made
           it
           free
           ;
           Being
           then
           what
           it
           is
           ,
           i.
           e.
           in
           some
           degree
           emancipated
           by
           Gods
           Grace
           ,
           and
           by
           Grace
           onely
           ,
           (
           this
           act
           of
           Christs
           love
           ,
           and
           Grace
           being
           reached
           out
           to
           enemies
           ,
           to
           men
           in
           their
           corrupt
           state
           of
           aversion
           and
           opposition
           to
           God
           )
           the
           will
           is
           then
           enabled
           (
           still
           by
           the
           same
           principle
           of
           Grace
           )
           to
           
             choose
             life
          
           ,
           when
           it
           is
           proposed
           ,
           and
           
           the
           wayes
           and
           means
           to
           it
           ,
           and
           though
           it
           be
           left
           free
           to
           act
           or
           not
           to
           act
           ,
           to
           choose
           or
           not
           to
           choose
           ,
           yet
           when
           it
           doth
           act
           and
           choose
           life
           ,
           it
           doth
           it
           no
           otherwise
           (
           to
           my
           understanding
           )
           then
           the
           body
           doth
           perform
           all
           the
           actions
           of
           life
           ,
           meerly
           by
           the
           strength
           of
           the
           soul
           ,
           and
           that
           continuall
           animation
           it
           hath
           ,
           it
           receives
           from
           it
           ;
           which
           makes
           the
           parallel
           compleat
           ,
           and
           gave
           ground
           to
           the
           expression
           and
           comparison
           betwixt
           giving
           of
           natural
           life
           ,
           and
           regeneration
           .
        
         
           §
           .
           76.
           
           What
           freedome
           the
           will
           naturally
           (
           under
           this
           corrupt
           state
           )
           hath
           to
           other
           things
           ,
           of
           all
           sorts
           ,
           I
           do
           not
           now
           consider
           any
           farther
           ,
           then
           that
           it
           is
           fully
           furnished
           with
           ability
           to
           sin
           ,
           and
           
           
           so
           to
           refuse
           and
           contemn
           ,
           and
           to
           receive
           in
           vain
           the
           Grace
           of
           God
           ,
           and
           Grace
           it self
           doth
           not
           deprive
           it
           of
           that
           part
           of
           its
           corrupt
           patrimony
           :
           As
           for
           an
           uniform
           constant
           choice
           of
           those
           things
           that
           belong
           to
           our
           peace
           and
           spiritual
           end
           ,
           for
           the
           beginning
           of
           that
           ,
           and
           every
           step
           of
           motion
           through
           ,
           and
           perseverance
           in
           it
           ,
           Its
           freedome
           ,
           and
           strength
           ,
           and
           every
           degree
           of
           life
           ,
           or
           action
           ,
           is
           wholly
           and
           entirely
           from
           Grace
           ,
           and
           then
           he
           that
           without
           him
           
             can
             do
             nothing
             ,
             can
             do
             all
             things
             through
             Christ
             that
             strengthens
             him
             .
          
           And
           so
           the
           onely
           remaining
           question
           is
           (
           which
           to
           me
           ,
           I
           confess
           ,
           is
           a
           posing
           one
           )
           What
           exception
           can
           possibly
           be
           started
           against
           this
           stating
           ,
           and
           consequently
           what
           farther
           doubt
           there
           can
           be
           in
           this
           matter
           .
        
         
           §
           .
           77.
           
           I
           have
           of
           my self
           by
           my
           natural
           Generation
           ,
           (
           but
           this
           is
           also
           from
           God
           )
           power
           for
           natural
           ,
           
           nay
           sinful
           actings
           ,
           for
           this
           I
           need
           no
           farther
           principle
           ,
           and
           the
           supervenience
           of
           a
           supernatural
           takes
           it
           not
           from
           me
           ;
           Our
           experience
           assures
           us
           ,
           what
           the
           Scripture
           so
           oft
           mentions
           ,
           that
           we
           often
           
             resist
             the
             Holy
             Ghost
          
           ,
           which
           we
           could
           not
           do
           ,
           if
           at
           least
           it
           were
           not
           tendred
           to
           us
           :
           But
           for
           all
           degrees
           of
           good
           ,
           from
           the
           first
           good
           motion
           toward
           conversion
           ,
           to
           the
           enstating
           us
           in
           glory
           ,
           it
           is
           wholly
           received
           from
           the
           Spirit
           of
           God
           ,
           and
           the
           glory
           of
           it
           cannot
           in
           any
           degree
           ,
           without
           the
           utmost
           sacriledge
           ,
           be
           arrogated
           or
           assumed
           to
           our selves
           ,
           as
           the
           work
           of
           our
           free
           will
           ;
           and
           seeing
           it
           is
           one
           act
           of
           superabundant
           grace
           to
           enable
           us
           to
           do
           any
           thing
           ,
           and
           another
           to
           reward
           us
           for
           doing
           it
           in
           so
           imperfect
           a
           manner
           ,
           (
           and
           with
           such
           mixtures
           of
           manifold
           pollutions
           )
           and
           a
           third
           to
           exercise
           us
           in
           ,
           and
           reward
           us
           for
           those
           things
           ,
           which
           are
           so
           agreeable
           and
           gratefull
           to
           our
           reasonable
           nature
           ,
           
           Commandments
           far
           from
           grievous
           ,
           a
           
             gracious
             yoke
          
           ,
           as
           well
           as
           a
           
             light
             burthen
             ,
             Not
             unto
             us
             ,
             O
             Lord
             ,
             not
             unto
             us
             ,
             but
             to
             thy
             Name
             ,
             give
             we
             the
             praise
             .
             Praise
             the
             Lord
             ,
             O
             my
             soul
             ,
             and
             all
             that
             is
             within
             me
             ,
             praise
             his
             holy
             Name
             .
          
        
         
           §
           .
           78.
           
           What
           you
           add
           on
           this
           theme
           ,
           is
           by
           way
           of
           reflexion
           ,
           on
           the
           inconvenient
           opinions
           of
           the
           opposite
           parties
           in
           this
           matter
           .
        
         
           1.
           
           
             That
             on
             the
             Calvinists
             part
             these
             two
             things
             ,
             viz.
             the
             physical
             predetermination
             ,
             and
             (
             which
             must
          
           
           
             necessarily
             follow
             thereupon
             )
             the
             Irresistibility
             of
             the
             work
             of
             Grace
             ,
             seem
             to
             you
             to
             be
             so
             inconsistent
             with
             the
             natural
             liberty
             of
             the
             will
             ,
             and
             so
             impossible
             to
             be
             reconciled
             therewith
             ,
             that
             you
             can
             not
             yet
             by
             any
             means
             fully
             assent
             thereto
             ]
          
           The
           style
           wherein
           this
           concludes
           
             [
             cannot
             yet
             fully
          
           ]
           signifies
           to
           me
           ,
           that
           you
           have
           ,
           with
           great
           impartiality
           (
           if
           not
           with
           favour
           and
           prepossession
           of
           kindness
           to
           the
           Antiremonstrant
           side
           )
           endeavoured
           your
           utmost
           to
           reconcile
           these
           two
           Doctrines
           of
           
             Predetermination
             and
             Irresistibility
          
           ,
           with
           the
           common
           notions
           of
           Morality
           
           and
           Christianity
           ,
           and
           you
           cannot
           find
           any
           means
           to
           do
           it
           ;
           and
           I
           fully
           consent
           to
           you
           in
           it
           ,
           and
           cannot
           but
           add
           ,
           that
           the
           very
           being
           of
           all
           future
           judgement
           ,
           and
           so
           of
           heaven
           and
           hell
           ,
           considered
           as
           rewards
           of
           what
           is
           here
           
             done
             in
             our
             bodies
             ,
             whether
             good
             or
             bad
             ,
          
           nay
           the
           whole
           oeconomy
           of
           the
           Gospel
           ,
           of
           giving
           ,
           and
           
             giving
             more
          
           ,
           and
           withholding
           and
           withdrawing
           Grace
           ,
           and
           the
           difference
           betwixt
           the
           Grace
           of
           Conversion
           and
           Perseverance
           ,
           and
           the
           force
           of
           exhortations
           ,
           promises
           ,
           threats
           ,
           commands
           (
           and
           what
           not
           ?
           )
           depends
           immediately
           and
           unavoidably
           on
           the
           truth
           of
           the
           Catholick
           Doctrine
           of
           all
           ages
           ,
           as
           in
           these
           points
           of
           Predetermination
           and
           Irresistibility
           ,
           it
           stands
           in
           opposition
           
           to
           the
           Calvinists
           .
           The
           shewing
           this
           diffusedly
           ,
           according
           to
           the
           merit
           of
           the
           matter
           ,
           through
           the
           severall
           steps
           ,
           were
           the
           work
           of
           a
           volume
           ,
           of
           which
           I
           shall
           hope
           there
           can
           be
           no
           need
           ,
           after
           so
           many
           have
           been
           written
           on
           the
           subject
           .
        
         
           §
           .
           79.
           
           Your
           next
           reflexion
           is
           on
           the
           Arminians
           ,
           of
           whom
           you
           say
           ,
        
         
           
             On
             the
             other
             side
             ,
             me
             thinks
             ,
             the
             Arminians
             ascribe
             less
             to
             the
             grace
             of
             God
             ,
             and
             more
             to
             the
             free
          
           
           
             will
             of
             man
             ,
             then
             they
             ought
             ,
             in
             this
             ,
             That
             according
             to
             their
             Doctrine
             ,
             why
             of
             two
             persons
             (
             as
          
           Peter
           and
           Judas
           )
           
             supposed
             to
             have
             all
             outward
             means
             of
             conversion
             equally
             applyed
             ,
             yet
             one
             should
             be
             effectually
             converted
             ,
             the
             other
             not
             ,
             the
             discriminating
             power
             is
             by
             them
             placed
             in
             the
             will
             of
             man
             ,
             which
          
           (
           you
           say
           )
           
             you
             should
             rather
             ascribe
             to
             the
             work
             of
             Grace
             ]
          
           If
           this
           be
           the
           right
           stating
           of
           the
           case
           between
           the
           Arminians
           and
           their
           opposites
           ,
           I
           am
           then
           without
           consulting
           the
           Authors
           ,
           assured
           by
           you
           that
           I
           am
           no
           Arminian
           ,
           for
           I
           deem
           it
           impossible
           (
           I
           say
           not
           for
           any
           man
           ,
           not
           knowing
           what
           miracles
           the
           magick
           of
           some
           mens
           passions
           may
           enable
           them
           to
           work
           ,
           but
           )
           for
           you
           that
           have
           written
           what
           I
           have
           now
           set
           down
           from
           you
           ,
           to
           imagine
           you
           ascribe
           more
           to
           the
           Grace
           of
           God
           ,
           and
           less
           to
           the
           will
           of
           man
           ,
           then
           I
           have
           thought
           my self
           obliged
           to
           do
           ,
           making
           it
           my
           challenge
           and
           interest
           ,
           and
           requiring
           it
           to
           be
           granted
           me
           (
           and
           not
           my
           concession
           onely
           )
           that
           all
           that
           any
           man
           is
           enabled
           to
           do
           ,
           is
           by
           
             Christs
             strengthening
          
           him
           ,
        
         
           §
           .
           80.
           
           But
           not
           to
           question
           what
           others
           do
           ,
           or
           to
           accuse
           or
           apologize
           for
           any
           ,
           let
           us
           consider
           the
           case
           you
           set
           ,
           and
           allow
           the
           truth
           to
           be
           judged
           of
           ,
           in
           this
           whole
           question
           ,
           by
           what
           this
           particular
           case
           shall
           exact
           .
        
         
         
           §
           .
           81.
           
           But
           1.
           in
           the
           setting
           of
           it
           ,
           I
           cannot
           but
           
           mark
           two
           things
           ,
           1.
           
           That
           the
           persons
           made
           use
           of
           to
           set
           the
           case
           in
           ,
           are
           Judas
           and
           Peter
           .
           2.
           
           That
           to
           the
           word
           
             [
             converted
          
           ]
           is
           prefixed
           
             [
             effectually
             .
          
           ]
           This
           would
           make
           it
           probable
           that
           you
           think
           a
           man
           may
           be
           converted
           ,
           and
           yet
           not
           
             effectually
             converted
          
           ,
           or
           however
           that
           Judas
           was
           not
           effectually
           converted
           .
           That
           Judas
           was
           converted
           ,
           and
           ,
           as
           far
           as
           concerned
           the
           present
           state
           ,
           abstracted
           from
           perseverance
           ,
           effectually
           converted
           ,
           I
           offer
           but
           this
           one
           testimony
           ,
           the
           words
           of
           Christ
           to
           his
           Father
           ,
           *
           
             [
             Of
             those
             whom
             thou
             gavest
             me
             I
             have
             lost
             none
             ,
             save
             onely
             the
             son
             of
             perdition
             ]
          
           That
           whosoever
           is
           by
           the
           Father
           
             given
             to
             Christ
          
           ,
           is
           converted
           ,
           and
           that
           effectually
           ,
           is
           concluded
           from
           Christs
           universal
           proposition
           ,
           
             All
             that
             my
             Father
             giveth
             me
             ,
             shall
             come
             to
             me
             ,
             Joh.
          
           vi
           .
           37.
           and
           here
           it
           is
           expresly
           said
           that
           Judas
           (
           though
           by
           his
           apostacy
           now
           become
           the
           
             son
             of
             perdition
          
           )
           was
           by
           
             God
             given
             to
             Christ
          
           ,
           and
           
             therefore
             he
             came
             to
             Christ
          
           ,
           i.
           e.
           was
           converted
           ,
           which
           also
           his
           being
           lost
           ,
           his
           very
           Apostacy
           testifies
           ,
           for
           how
           could
           he
           Apostatize
           from
           Christ
           ,
           that
           was
           never
           come
           to
           him
           ?
           From
           hence
           it
           seems
           to
           me
           necessary
           either
           to
           interpret
           your
           speech
           of
           final
           perseverance
           ,
           as
           if
           none
           were
           
             effectually
             converted
          
           ,
           but
           such
           who
           persevere
           ,
           (
           which
           as
           it
           belongs
           to
           another
           question
           ,
           that
           of
           perseverance
           ,
           to
           which
           you
           after
           proceed
           ,
           and
           not
           to
           this
           of
           reconciling
           irresistibility
           and
           
             free
             will
          
           ,
           so
           it
           would
           seem
           to
           state
           it
           otherwise
           ,
           then
           I
           perceive
           you
           afterwards
           do
           )
           or
           ,
           to
           avoid
           that
           ,
           to
           understand
           no
           more
           by
           Judas
           and
           Peter
           then
           any
           other
           two
           names
           ,
           suppose
           Robert
           and
           
             Richard
             ,
             John
             at
             Noke
             and
             John
             at
             Stile
             ,
          
           (
           as
           you
           since
           tell
           me
           your
           meaning
           was
           )
           the
           one
           converted
           effectually
           ,
           i.
           e.
           
           really
           ,
           the
           other
           not
           ,
           when
           both
           are
           supposed
           to
           have
           the
           same
           outward
           means
           of
           conversion
           equally
           applied
           to
           them
           .
        
         
           §
           .
           82.
           
           Now
           to
           the
           question
           thus
           set
           of
           any
           two
           ,
           and
           supposing
           what
           hath
           been
           granted
           between
           you
           and
           me
           ,
           that
           the
           outward
           means
           are
           accompanyed
           to
           both
           with
           a
           sufficient
           measure
           of
           inward
           Grace
           ,
           My
           answer
           you
           discern
           already
           ,
           that
           the
           
           Discrimination
           comes
           immediately
           from
           one
           mans
           resisting
           sufficient
           Grace
           ,
           which
           the
           other
           doth
           not
           resist
           ,
           but
           makes
           use
           of
           :
           In
           this
           should
           I
           add
           no
           more
           ,
           there
           could
           be
           no
           difficulty
           ,
           because
           as
           it
           is
           from
           corruption
           ,
           and
           liberty
           to
           do
           evil
           ,
           (
           that
           meeting
           with
           the
           resistibility
           of
           this
           sufficient
           grace
           )
           that
           one
           resists
           it
           ,
           so
           it
           is
           wholly
           from
           the
           work
           of
           Grace
           upon
           an
           obedient
           heart
           ,
           that
           the
           other
           is
           converted
           ;
           And
           so
           this
           stating
           ascribes
           all
           the
           good
           to
           the
           work
           of
           Grace
           ,
           i.
           e.
           to
           that
           power
           ,
           which
           by
           supernatural
           Grace
           is
           given
           him
           ,
           and
           all
           
           the
           ill
           to
           man
           and
           his
           liberty
           ,
           or
           ability
           to
           resist
           .
        
         
           §
           .
           83.
           
           But
           from
           what
           hath
           been
           said
           ,
           there
           is
           yet
           more
           to
           be
           added
           ,
           viz.
           that
           the
           obedience
           of
           the
           one
           to
           the
           call
           of
           Grace
           ,
           when
           the
           other
           ,
           supposed
           to
           have
           sufficient
           ,
           if
           not
           an
           equal
           measure
           ,
           obeyes
           not
           ,
           may
           reasonably
           be
           imputed
           to
           the
           humble
           ,
           malleable
           ,
           melting
           temper
           ,
           (
           which
           the
           
           other
           wanted
           )
           and
           that
           again
           owing
           to
           the
           preventing
           Graces
           of
           God
           ,
           and
           not
           to
           the
           naturall
           probity
           ,
           or
           free
           will
           of
           Man
           ,
           whereas
           the
           other
           ,
           having
           resisted
           those
           preparing
           Graces
           ,
           or
           not
           made
           use
           of
           them
           ,
           lyeth
           under
           some
           degree
           of
           obduration
           ,
           pride
           ,
           sloth
           ,
           voluptuousness
           ,
           &c.
           and
           that
           makes
           the
           discrimination
           on
           his
           side
           ,
           i.
           e.
           renders
           him
           unqualified
           and
           uncapable
           to
           be
           wrought
           on
           by
           sufficient
           Grace
           ,
           and
           so
           still
           ,
           if
           it
           be
           attentively
           
           weighed
           ,
           this
           attributes
           nothing
           to
           free
           will
           ,
           considered
           by
           it self
           ,
           but
           the
           power
           of
           resisting
           
           and
           frustrating
           Gods
           methods
           (
           which
           I
           should
           think
           ,
           they
           that
           are
           such
           assertors
           of
           the
           corruption
           of
           our
           nature
           ,
           should
           make
           no
           difficulty
           to
           yield
           him
           ,
           but
           that
           they
           also
           assert
           the
           irresistibility
           of
           Grace
           ,
           and
           that
           is
           not
           reconcileable
           with
           it
           )
           yielding
           the
           glory
           of
           all
           the
           work
           of
           conversion
           ,
           and
           all
           the
           first
           preparations
           to
           it
           ,
           to
           his
           sole
           Grace
           ,
           by
           which
           the
           will
           is
           first
           set
           free
           ,
           then
           fitted
           
           and
           cultivated
           ,
           and
           then
           the
           seed
           of
           eternal
           life
           successfully
           sowed
           in
           it
           .
        
         
           §
           .
           84.
           
           If
           the
           Remonstrants
           yield
           not
           this
           ,
           you
           see
           my
           profession
           of
           dissent
           from
           them
           ,
           if
           they
           do
           ,
           as
           for
           ought
           I
           ever
           heard
           or
           read
           (
           which
           indeed
           hath
           been
           but
           little
           in
           their
           works
           ,
           that
           I
           might
           reserve
           my self
           to
           judge
           of
           these
           things
           ,
           without
           prepossession
           )
           they
           doubt
           not
           to
           do
           ,
           you
           see
           you
           have
           had
           them
           misrepresented
           to
           you
           .
           But
           this
           either
           way
           is
           extrinsecall
           and
           unconcernant
           to
           the
           merit
           of
           the
           cause
           ,
           which
           is
           not
           to
           be
           defended
           or
           patronized
           by
           names
           (
           but
           arguments
           )
           much
           less
           to
           be
           prejudged
           or
           blasted
           by
           them
           .
        
         
           §
           .
           85.
           
           You
           now
           add
           ,
           as
           a
           reason
           to
           inforce
           your
           last
           proposition
           ,
           
             That
             although
             the
             Grace
             of
             God
          
           
           
             work
             not
             by
             any
             physical
             determination
             of
             the
             will
             ,
             but
             by
             way
             of
             moral
             suasion
             onely
             ,
             and
             therefore
             in
             what
             degree
             soever
             supposed
             ,
             must
             needs
             be
             granted
          
           ex
           natura
           rei
           
             possible
             to
             be
             resisted
             ,
             yet
             God
             by
             his
             infinite
             wisdome
             can
             so
             sweetly
             order
             and
             attemper
             the
             outward
             means
             in
             such
             a
             congruous
             manner
             ,
             and
             make
             such
             gracious
             inward
             applications
             and
             insinuations
             ,
             by
             the
             secret
             imperceptible
             operation
             of
             his
             holy
             Spirit
             ,
             into
             the
             hearts
             of
             his
             chosen
             ,
             as
             that
          
           de
           sacto
           
             the
             will
             shall
             not
             finally
             resist
             .
             That
          
           (
           you
           say
           )
           
           
             of
             the
             son
             of
          
           Syrach
           ,
           Fortiter
           &
           Suaviter
           ,
           
             is
             an
             excellent
             Motto
             ,
             and
             fit
             to
             be
             affixed
             ,
             as
             to
             all
             the
             wayes
             of
             Gods
             providence
             in
             generall
             ,
             so
             to
             this
             of
             the
             effectuall
             working
             of
             his
             Grace
             in
             particular
             .
             ]
          
        
         
           §
           .
           86.
           
           This
           for
           the
           substance
           falls
           in
           with
           the
           
           last
           of
           those
           which
           you
           so
           cautiously
           set
           down
           for
           meer
           conjectures
           ,
           seeming
           to
           you
           not
           improbable
           .
           And
           so
           here
           you
           continue
           to
           propose
           it
           ,
           1
           ,
           as
           that
           ,
           
             which
             God
             can
             do
          
           ,
           (
           and
           thus
           no
           Christian
           can
           doubt
           of
           it
           )
           2.
           by
           the
           one
           testimony
           which
           you
           tender
           for
           the
           proof
           of
           it
           ,
           the
           words
           of
           
             Ecclesiasticus
             [
             strongly
             but
             sweetly
             ;
             ]
          
           which
           though
           
           it
           be
           there
           most
           probably
           interpreted
           of
           the
           works
           of
           Gods
           providence
           ,
           not
           particularly
           of
           his
           Grace
           ,
           so
           if
           it
           were
           ,
           most
           fully
           expresses
           their
           thoughts
           ,
           who
           building
           on
           the
           promise
           of
           sufficient
           Grace
           ,
           and
           the
           way
           of
           the
           working
           of
           that
           by
           moral
           suasion
           ,
           will
           apply
           the
           fortiter
           to
           the
           sufficiency
           ,
           and
           the
           suaviter
           to
           the
           suasion
           ,
           and
           yet
           resolve
           (
           what
           frequent
           experience
           tells
           us
           )
           that
           those
           that
           are
           thus
           wrought
           on
           ,
           strongly
           and
           sweetly
           too
           ,
           and
           as
           strongly
           and
           sweetly
           (
           if
           not
           sometimes
           more
           so
           )
           as
           they
           that
           are
           converted
           by
           it
           ,
           are
           yet
           very
           (
           very
           )
           many
           times
           ,
           not
           converted
           .
        
         
           §
           .
           87.
           
           Here
           therefore
           the
           point
           lyes
           ,
           not
           whether
           God
           can
           thus
           effectually
           work
           upon
           all
           that
           he
           tenders
           sufficient
           grace
           unto
           ,
           nor
           again
           ,
           whether
           sometimes
           (
           and
           whensoever
           he
           pleaseth
           )
           he
           doth
           thus
           work
           ,
           (
           for
           as
           this
           is
           the
           most
           that
           you
           demand
           ,
           so
           this
           is
           most
           evident
           ,
           and
           readily
           granted
           )
           but
           1.
           whether
           all
           are
           effectually
           converted
           and
           persevere
           ,
           and
           so
           are
           finally
           saved
           ,
           on
           whom
           God
           
           doth
           work
           thus
           sweetly
           and
           powerfully
           ,
           attempering
           the
           outward
           and
           inward
           means
           ,
           applications
           and
           insinuations
           ,
           by
           the
           secret
           imperceptible
           operations
           
           of
           his
           spirit
           ,
           and
           that
           in
           a
           congruous
           manner
           (
           I
           add
           time
           also
           )
           2.
           
           Whether
           his
           doing
           thus
           is
           such
           an
           act
           of
           his
           Election
           ,
           as
           that
           all
           to
           whom
           this
           is
           not
           done
           ,
           shall
           be
           said
           in
           Scripture
           to
           be
           left
           ,
           past
           by
           ,
           and
           reprobated
           .
        
         
           §
           .
           88.
           
           If
           thus
           it
           is
           ,
           (
           not
           onely
           can
           be
           )
           and
           if
           it
           may
           be
           convincingly
           testified
           by
           any
           text
           of
           Scripture
           ,
           that
           this
           really
           is
           the
           
             Scripture
             Election
          
           ,
           it
           shall
           be
           most
           willingly
           and
           gladly
           yielded
           to
           :
           But
           till
           this
           be
           done
           ,
           1.
           that
           other
           Scheme
           ,
           which
           I
           so
           lately
           set
           down
           ,
           may
           be
           allowed
           to
           maintain
           it's
           competition
           against
           this
           ,
           and
           2.
           it
           is
           to
           be
           remembred
           from
           the
           premises
           ,
           that
           the
           glory
           of
           Gods
           Grace
           in
           every
           one's
           conversion
           is
           abundantly
           taken
           care
           of
           ,
           and
           secured
           ,
           without
           the
           assistance
           of
           this
           :
           3.
           that
           the
           ground
           of
           the
           Anti-remonstrants
           exception
           to
           the
           Arminian
           occurrs
           in
           this
           way
           of
           stating
           too
           ,
           for
           since
           't
           is
           here
           affirmed
           ,
           that
           Grace
           even
           thus
           applyed
           is
           possible
           to
           be
           resisted
           ,
           why
           may
           not
           the
           accepting
           this
           higher
           degree
           be
           as
           imputable
           to
           mans
           wil
           ,
           as
           of
           the
           other
           barely
           sufficient
           Grace
           the
           objecter
           supposes
           it
           to
           be
           ?
        
         
           §
           .
           89.
           
           Lastly
           ,
           the
           saying
           of
           our
           Saviour
           Mat.
           xi
           .
           21.
           is
           of
           no
           small
           moment
           in
           the
           case
           ,
           and
           
           yields
           a
           substantial
           prejudice
           to
           this
           way
           .
           For
           1.
           it
           is
           expresly
           affirmed
           vers
           .
           20.
           of
           those
           Cities
           wherein
           were
           wrought
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             his
             most
             abundant
             powers
          
           or
           miracles
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             they
             repented
             not
          
           ;
           His
           miracles
           I
           suppose
           had
           his
           grace
           annexed
           to
           them
           ,
           and
           it
           is
           hard
           to
           believe
           that
           where
           his
           most
           numerous
           miracles
           were
           afforded
           ,
           they
           should
           all
           want
           the
           advantage
           of
           the
           congruous
           timings
           to
           give
           them
           their
           due
           weight
           of
           efficacy
           :
           However
           there
           is
           no
           pretence
           
           of
           believing
           it
           here
           ,
           where
           it
           is
           said
           ,
           Christ
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             began
             to
             reproach
             and
             upbraid
             them
             ,
          
           that
           the
           miracles
           had
           been
           so
           successless
           among
           them
           ,
           which
           he
           could
           with
           no
           propriety
           do
           ,
           if
           any
           circumstance
           needfull
           to
           their
           efficacy
           had
           been
           wanting
           to
           them
           :
           and
           v.
           22.
           the
           more
           intolerable
           measure
           of
           damnation
           ,
           which
           is
           denounced
           against
           them
           ,
           puts
           this
           beyond
           question
           ,
           that
           these
           wanted
           not
           the
           more
           superabundant
           advantages
           of
           Grace
           .
           Secondly
           ,
           it
           is
           also
           as
           explicitly
           pronounced
           by
           Christ
           ,
           that
           those
           miracles
           and
           that
           Grace
           which
           were
           not
           effectuall
           to
           the
           conversion
           of
           those
           Jewish
           cities
           ,
           Chorazin
           and
           Bethsaida
           ,
           would
           have
           been
           successful
           to
           the
           conversion
           of
           others
           ,
           and
           made
           them
           Proselytes
           and
           penitents
           of
           the
           severest
           kind
           ,
           
             in
             sackcloth
             and
             ashes
          
           .
           Whereupon
           I
           demand
           ,
           Had
           those
           means
           ,
           those
           miracles
           (
           the
           instruments
           and
           vehicles
           of
           Grace
           ,
           that
           were
           then
           used
           to
           Chorazin
           and
           Bethsaida
           )
           the
           timings
           and
           other
           advantageous
           circumstances
           ,
           which
           the
           opinion
           ,
           now
           under
           consideration
           ,
           pretends
           to
           be
           the
           infallible
           means
           of
           the
           salvation
           of
           the
           elect
           ,
           or
           had
           they
           not
           ?
           If
           they
           had
           ,
           then
           it
           seems
           these
           may
           fail
           of
           converting
           ,
           and
           so
           have
           not
           that
           speciall
           efficacy
           ,
           which
           is
           pretended
           ,
           it
           being
           expresly
           affirmed
           ,
           that
           here
           they
           succeeded
           not
           to
           conversion
           .
           But
           if
           they
           had
           not
           the
           timings
           &c.
           then
           it
           remains
           as
           undeniable
           ,
           as
           the
           affirmation
           of
           Christ
           can
           render
           it
           ,
           that
           those
           means
           ,
           that
           Grace
           ,
           which
           hath
           not
           those
           advantageous
           circumstances
           ,
           may
           be
           ,
           nay
           ,
           if
           granted
           to
           
             Tyre
             and
             Sidon
          
           ,
           heathen
           cities
           ,
           would
           actually
           have
           been
           successfull
           to
           them
           .
           And
           what
           can
           be
           more
           effectuall
           to
           the
           prejudice
           of
           a
           conjecture
           ,
           then
           this
           double
           force
           of
           the
           words
           of
           Christ
           confronted
           expresly
           to
           both
           branches
           of
           it
           ?
           
           And
           then
           I
           hope
           I
           may
           with
           modesty
           conclude
           ,
           that
           there
           remains
           no
           visible
           advantage
           of
           this
           way
           ,
           to
           recommend
           it
           ,
           in
           case
           the
           Scripture
           be
           not
           found
           to
           own
           ,
           and
           more
           then
           favour
           it
           in
           some
           other
           passages
           .
        
         
           §
           .
           90.
           
           Your
           last
           Proposition
           on
           this
           Theme
           is
           ,
           that
           
             Sith
             the
             Consistence
             of
             Grace
             and
             free
             will
             is
             a
             Mystery
             so
             transcending
             our
             weak
             understandings
             ,
             that
             it
             hath
             for
             many
             years
             exercised
             and
             puzzled
             the
             wits
             of
             the
             acutest
             Schoolmen
             to
             find
             it
             out
             ,
             insomuch
             as
             hundreds
             of
             volumes
             have
             been
             written
             and
             daily
             are
          
           de
           concursu
           Gratiae
           &
           liberi
           arbitrii
           ,
           
             and
             yet
             no
             accord
             hath
             hitherto
             followed
             ,
          
           you
           say
           ,
           
             you
             have
             ever
             held
             ,
             and
             still
             do
             hold
             it
             the
             more
             pious
             and
             safe
             way
             ,
             to
             place
             the
             Grace
             of
             God
             in
             the
             throne
             ,
             where
             we
             think
             it
             should
             stand
             ,
             and
             so
             to
             leave
             the
             will
             of
             man
             to
             shift
             for
             the
             maintenance
             of
             its
             own
             freedome
             ,
             as
             well
             as
             it
             can
             ,
             then
             to
             establish
             the
             power
             and
             liberty
             of
             free
             will
             at
             the
             height
             ,
             and
             then
             to
             be
             at
             a
             loss
             how
             to
             maintain
             the
             power
             and
             efficacy
             of
             Gods
             Grace
             ,
             ]
          
        
         
           §
           .
           91.
           
           But
           if
           what
           hath
           been
           clearly
           laid
           down
           ,
           for
           the
           attributing
           all
           our
           spirituall
           good
           to
           the
           work
           of
           Grace
           ,
           and
           assuming
           nothing
           of
           this
           kind
           to
           the
           innate
           power
           of
           free
           will
           ,
           but
           a
           liberty
           to
           resist
           Grace
           ,
           the
           rest
           being
           humbly
           acknowledged
           to
           be
           due
           to
           a
           supernaturally
           conferred
           freedome
           ,
           or
           emancipation
           ,
           whereby
           we
           are
           enabled
           to
           make
           use
           of
           Grace
           ,
           and
           by
           the
           power
           thereof
           to
           cooperate
           with
           it
           ;
           Then
           1.
           the
           
             consistence
             of
          
           
           
             grace
             and
             free
             will
          
           in
           this
           sense
           ,
           is
           no
           such
           transcending
           Mystery
           ,
           and
           I
           think
           there
           is
           no
           text
           in
           Scripture
           that
           sounds
           any
           thing
           towards
           the
           making
           it
           so
           .
           2.
           
           'T
           is
           evident
           ,
           that
           the
           difficulties
           that
           have
           exercised
           the
           Schools
           in
           this
           matter
           arise
           from
           
           their
           endeavouring
           to
           state
           it
           otherwise
           ,
           some
           by
           maintaining
           
             Predetermination
             and
             irresistibility
          
           ,
           
           which
           all
           the
           powers
           of
           nature
           cannot
           reconcile
           with
           
             Man's
             free
             wil
             ad
             oppositum
          
           ;
           And
           some
           few
           that
           go
           another
           milder
           way
           ,
           are
           yet
           afraid
           of
           departing
           too
           far
           from
           the
           former
           ,
           and
           instead
           of
           irresistibility
           substitute
           efficacy
           ,
           as
           that
           signifies
           infallibility
           of
           the
           event
           to
           the
           Elect
           ,
           and
           so
           find
           difficulty
           to
           extricate
           themselves
           ;
           whereas
           
             Grace
             sufficient
          
           ,
           but
           resistible
           ,
           given
           together
           with
           the
           word
           to
           all
           ,
           to
           whom
           Christ
           is
           revealed
           ,
           hath
           1.
           it self
           
           nothing
           of
           difficulty
           in
           the
           conception
           ,
           and
           2.
           being
           understood
           ,
           utterly
           removes
           all
           farther
           difficulty
           in
           this
           matter
           .
           For
           hereby
           we
           
             place
             the
             Grace
             of
             God
             in
             the
             throne
             ,
          
           to
           rule
           and
           reign
           in
           the
           whole
           work
           of
           conversion
           ,
           perseverance
           ,
           and
           salvation
           ,
           (
           and
           what
           can
           be
           more
           demanded
           ,
           that
           we
           have
           not
           asserted
           ?
           certainly
           nothing
           by
           you
           ,
           who
           in
           setting
           down
           the
           consent
           of
           all
           parties
           ,
           exprest
           it
           by
           no
           more
           then
           its
           having
           the
           main
           stroke
           and
           chiefest
           operation
           )
           and
           need
           not
           put
           the
           
             will
             of
             man
             to
             shift
             for
             the
             maintenance
             of
             its
             own
             freedome
             ,
          
           as
           long
           as
           we
           can
           do
           it
           with
           much
           more
           safety
           and
           temper
           ,
           then
           either
           by
           setting
           it
           at
           the
           height
           with
           the
           Pelagians
           ,
           or
           endangering
           to
           convert
           it
           into
           a
           meer
           trunk
           ,
           or
           leaving
           men
           to
           the
           duct
           of
           their
           own
           humours
           ,
           either
           to
           advance
           it
           above
           its
           due
           ,
           and
           grow
           insolent
           ,
           or
           depresse
           it
           below
           what
           is
           meet
           ,
           and
           so
           give
           up
           themselves
           to
           sloth
           ,
           and
           indifferency
           .
        
         
           §
           .
           92.
           
           On
           the
           third
           or
           last
           head
           concerning
           Grace
           and
           perseverance
           ,
           your
           propositions
           are
           three
           ,
           the
           two
           former
           I
           shall
           set
           down
           together
           ,
           because
           the
           first
           is
           but
           a
           preparative
           to
           ,
           or
           one
           way
           of
           proof
           of
           the
           second
           ,
           which
           onely
           concerns
           our
           purpose
           .
        
         
         
           I.
           
             That
             Faith
             and
             all
             holy
             Graces
             inherent
             in
             us
             ,
             Love
             ,
             Patience
             ,
             and
             Humility
             ,
             &c.
             are
             the
             gifts
          
           
           
             of
             God
             wrought
             in
             us
             by
             his
             Grace
             and
             holy
             Spirit
             ,
             none
             will
             deny
             ;
             But
             that
             they
             are
             wrought
             in
             us
             by
             infusion
             and
          
           in
           instanti
           
             (
             as
             Philosophers
             teach
             forms
             to
             be
             introduced
             into
             the
             matter
             by
             naturall
             generation
          
           in
           instanti
           ,
           )
           
             at
             least
             that
             they
             are
             alwayes
             or
             ordinarily
             so
             infused
             ,
             you
             see
             no
             necessity
             of
             believing
             ,
             or
             why
             it
             may
             not
             be
             said
             of
             these
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             (
             spirituall
             Graces
             )
             notwithstanding
             they
             be
             acknowledged
             the
             gifts
             of
             God
             ,
             as
             well
             as
             of
             those
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             (
             spirituall
             gifts
             ,
             as
             we
             translate
             them
             )
             which
             are
             certainly
             the
             gifts
             of
             God
             as
             well
             as
             the
             other
             ,
             and
             so
             acknowledged
             ;
             that
             they
             are
             (
             after
             the
             manner
             of
             other
             habits
             )
             ordinarily
             acquirable
             by
             industry
             and
             frequented
             acts
             ,
             and
             the
             blessing
             of
             God
             upon
             our
             prayers
             and
             endeavours
             .
             To
             what
             purpose
             els
             were
             it
             for
             Ministers
             in
             their
             Sermons
             usually
             to
             press
             motives
             to
             stir
             up
             men
             to
             labour
             to
             get
             Faith
             ,
             Love
             ,
             &c.
             and
             to
             propose
             means
             for
             their
             better
             direction
             ,
             how
             to
             get
             them
             ?
          
        
         
           II.
           Whence
           (
           you
           say
           )
           
             it
             seemeth
             to
             you
             further
             probable
             ,
             that
             Faith
             and
             all
             other
             inherent
             Graces
             ,
             as
             they
             may
             be
             with
             Gods
             blessing
             attain'd
             ,
             may
             be
             also
             lost
             again
             by
             sloth
             ,
             negligence
             ,
             and
             carnall
             security
             ,
             and
             therefore
             you
             cannot
             but
             doubt
             of
             the
             truth
             of
             that
             assertion
             which
             the
             Contra-remonstrants
             do
             yet
             averre
             with
             great
             confidence
             ,
             That
             Faith
             once
             had
             ,
             cannot
             be
             lost
             ,
             and
             other
             the
             like
             .
             The
             distinction
             that
             they
             use
             ,
             as
             a
             salvo
             in
             this
             Question
             ,
             of
             a
             true
             and
             temporary
             Faith
             ,
             signifieth
          
           (
           say
           you
           )
           
             little
             or
             nothing
             ,
             for
             it
             at
             once
             both
             beggeth
             and
             yieldeth
             the
             whole
             Question
             :
             It
          
           1.
           
             beggeth
             the
             question
             ,
             when
             it
             denyeth
             that
             Faith
             that
             may
             be
             lost
             ,
             to
             be
             true
             Faith
             ,
             and
             withall
          
           2.
           
             yieldeth
             the
             question
             ,
             when
             it
             granteth
          
           
           
             a
             temporary
             Faith
             ,
             which
             term
             is
             capable
             of
             no
             other
             construction
             ,
             then
             of
             such
             a
             Faith
             ,
             as
             being
             once
             had
             is
             afterwards
             lost
             .
             It
             is
             one
             of
             the
             Articles
             of
             our
             Church
             ,
             that
             after
             we
             have
             received
             the
             holy
          
           
           
             Ghost
             ,
             we
             may
             depart
             from
             Grace
             given
             .
             ]
          
        
         
           §
           .
           93.
           
           In
           these
           two
           there
           is
           nothing
           for
           me
           to
           question
           ,
           and
           as
           little
           to
           add
           to
           them
           ,
           unless
           I
           annex
           ,
           what
           I
           suppose
           you
           did
           not
           think
           needfull
           ,
           the
           express
           consent
           of
           Scriptures
           and
           Fathers
           ,
           whereon
           our
           Churches
           Article
           must
           be
           resolved
           to
           
           have
           been
           founded
           .
           In
           the
           old
           Testament
           the
           examples
           of
           the
           Angels
           in
           Heaven
           ,
           of
           Adam
           in
           Paradise
           ,
           and
           in
           a
           remarkable
           manner
           of
           two
           to
           whom
           God
           had
           given
           eminent
           testimony
           ,
           1.
           
           David
           ,
           in
           the
           matter
           of
           Vriah
           ,
           an
           odious
           murther
           added
           to
           adultery
           ,
           and
           continued
           in
           impenitently
           ,
           till
           after
           the
           birth
           of
           the
           child
           ,
           the
           blemish
           whereof
           still
           sticks
           to
           him
           ,
           and
           remains
           upon
           record
           ,
           as
           an
           allay
           to
           all
           his
           excellencies
           ,
           now
           that
           he
           is
           in
           heaven
           .
           2
           ,
           Solomon
           ,
           whose
           heart
           was
           by
           his
           multitude
           of
           wives
           and
           concubines
           taken
           off
           from
           God
           ,
           and
           debauched
           to
           Idols
           ,
           no
           way
           being
           left
           us
           to
           discern
           whether
           ever
           he
           returned
           or
           no
           ,
           unless
           his
           Ecclesiastes
           be
           a
           declaration
           and
           fruit
           of
           his
           Repentance
           ;
           And
           as
           these
           and
           many
           other
           examples
           ,
           even
           of
           that
           whole
           Old-Testament-church
           ,
           the
           Jews
           ,
           make
           this
           evident
           ,
           so
           the
           words
           of
           Ezekiel
           are
           express
           both
           for
           
             totall
             and
             finall
             falling
             away
             .
             If
             the
             righteous
             turn
             from
             his
             righteousness
             ,
             in
             his
             unrighteousness
          
           
           
             shall
             he
             die
          
           .
        
         
           §
           .
           94.
           
           The
           new
           also
           is
           parallel
           ,
           in
           the
           example
           of
           Peter
           ,
           thrice
           ,
           with
           time
           of
           deliberation
           between
           ,
           
           and
           after
           express
           warning
           from
           Christ
           ,
           and
           his
           resolute
           promise
           to
           the
           contrary
           ,
           denying
           and
           abjuring
           of
           Christ
           ,
           whose
           return
           from
           this
           fall
           with
           
           bitter
           tears
           ,
           is
           called
           by
           Christ
           Conversion
           ,
           and
           the
           sin
           upbraided
           to
           him
           thrice
           after
           his
           resurrection
           ,
           
           
             Simon
             ,
             son
             of
             Jonas
             lovest
             thou
             me
             more
             then
             these
             ?
          
           
           in
           reference
           to
           his
           confident
           undertaking
           ,
           
             though
             all
             men
             should
             deny
             thee
             ,
             or
             be
             offended
             ,
             yet
             will
             not
             I.
          
           
           And
           if
           the
           argument
           from
           Christs
           express
           words
           ,
           formerly
           produced
           ,
           be
           of
           force
           ,
           then
           is
           Judas
           (
           one
           of
           those
           that
           was
           
             by
             God
             given
             to
             Christ
             ,
             and
             came
          
           
           unto
           ,
           and
           believed
           on
           him
           )
           an
           example
           of
           the
           blackest
           sort
           ,
           testifying
           to
           this
           sad
           truth
           ,
           That
           a
           believer
           and
           Disciple
           of
           Christ
           may
           betray
           him
           to
           his
           Crucifixion
           ,
           and
           die
           in
           desperation
           ,
        
         
           §
           .
           95.
           
           To
           these
           two
           instances
           ,
           the
           former
           greatly
           aggravated
           with
           circumstances
           ,
           the
           latter
           finall
           ,
           and
           of
           the
           highest
           degree
           imaginable
           ,
           It
           is
           not
           needfull
           to
           add
           more
           ,
           els
           it
           is
           obvious
           to
           increase
           the
           catalogue
           with
           those
           that
           were
           polluted
           by
           the
           Gnosticks
           ,
           by
           name
           ,
           Hymenaeus
           and
           Alexander
           ,
           who
           
             putting
             away
             a
             good
             conscience
             ,
             concerning
             Faith
          
           
           
             made
             shipwrack
          
           ,
           and
           again
           Hymenaeus
           and
           Philetus
           ,
           
           who
           fell
           off
           so
           far
           ,
           as
           to
           the
           denyall
           of
           any
           future
           Resurrection
           ,
           of
           whom
           the
           Apostle
           there
           speaking
           ,
           saith
           ,
           
             if
             God
             peradventure
             will
             give
             them
             repentance
             ,
             and
             they
             may
             recover
             themselves
             out
             of
             the
             snare
             of
             the
             Devil
             ]
          
           looking
           on
           their
           estate
           as
           that
           of
           lapsed
           believers
           ,
           and
           though
           not
           utterly
           hopeless
           ,
           yet
           extremely
           dangerous
           ,
           And
           this
           exemplified
           in
           whole
           Churches
           ,
           Apoc.
           ii
           .
           and
           iii.
           which
           are
           therefore
           threatned
           present
           destruction
           ,
           if
           they
           do
           not
           speedily
           return
           .
        
         
           §
           .
           96.
           
           To
           which
           purpose
           the
           Texts
           in
           the
           sixth
           and
           tenth
           to
           the
           Hebrews
           are
           unanswerable
           ,
           In
           the
           sixth
           ,
           that
           it
           is
           impossible
           ,
           i.
           e.
           extremely
           difficult
           ,
           for
           those
           that
           were
           
             once
             enlightned
             ,
             &c.
             if
             they
             fall
             away
             ,
             to
             renew
             them
             again
             unto
             repentance
             ,
          
           adding
           
           the
           similitude
           of
           the
           reprobate
           earth
           ,
           
             whose
             end
             is
             to
             be
             burned
             .
          
           From
           which
           how
           distant
           is
           the
           Doctrine
           of
           those
           ,
           that
           either
           imagine
           it
           impossible
           for
           such
           to
           
             fall
             away
             totally
          
           ,
           or
           if
           they
           are
           fallen
           away
           ,
           not
           to
           be
           
             renewed
             again
             to
             repentance
          
           ?
           In
           the
           tenth
           also
           ,
           t
           were
           vain
           to
           make
           so
           severe
           interminations
           against
           those
           who
           
             sin
             willfully
             after
             receiving
             the
             knowledge
             of
             the
             truth
             ,
          
           (
           as
           we
           read
           v.
           26.
           )
           if
           there
           were
           no
           possibility
           of
           so
           sinning
           ,
           but
           especially
           the
           38.
           verse
           is
           remarkable
           ,
           
             The
             just
             shall
             live
             by
             faith
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             And
             if
             he
          
           (
           the
           just
           )
           
             shall
             draw
             back
             ,
             my
             soul
             hath
             no
             pleasure
             in
             him
             ]
          
           explicating
           v.
           39.
           what
           
             drawing
             back
          
           he
           speaks
           of
           ,
           even
           
             drawing
             back
             unto
             perdition
          
           ,
           and
           that
           is
           finall
           ,
           as
           well
           as
           totall
           ,
           and
           both
           ,
           it
           seems
           ,
           very
           possible
           ,
           as
           every
           where
           appears
           by
           the
           exhortations
           to
           
             him
             that
             thinketh
             he
             standeth
             ,
             to
             take
             heed
             lest
             he
             fall
             ,
          
           when
           if
           he
           do
           ,
           
             It
             had
             been
             better
             never
             to
             have
             known
          
           
           
             the
             way
             of
             righteousness
             ,
             then
             after
             he
             hath
             known
             it
             ,
             to
             turn
             from
             the
             holy
             Commandment
             ,
          
           and
           this
           in
           such
           a
           degree
           ,
           as
           is
           exprest
           by
           
             returning
             to
             the
             vomit
          
           ,
           and
           
             wallowing
             in
             the
             mire
          
           ,
           the
           acts
           and
           habits
           of
           the
           foulest
           sins
           ,
           in
           forsaking
           of
           which
           their
           conversion
           consisted
           .
        
         
           §
           .
           97.
           
           The
           Testimonies
           of
           the
           Fathers
           are
           too
           long
           to
           be
           set
           down
           ,
           and
           indeed
           unnecessary
           to
           the
           confirmation
           of
           that
           ,
           to
           which
           the
           Scripture
           hath
           testified
           so
           plentifully
           ,
           especially
           since
           it
           is
           not
           (
           it
           cannot
           be
           )
           denyed
           by
           the
           contrary-minded
           ,
           that
           Saint
           Augustine
           ,
           the
           onely
           fautor
           of
           their
           cause
           ,
           in
           the
           point
           of
           decrees
           ,
           and
           effectuall
           Grace
           ,
           granteth
           
           possibility
           of
           falling
           ,
           both
           totally
           and
           finally
           ,
           from
           a
           justified
           estate
           ,
           and
           useth
           it
           as
           a
           means
           to
           prove
           his
           
             absolute
             Decrees
          
           .
        
         
           I
           now
           proceed
           to
           your
           third
           and
           last
           proposition
           in
           these
           words
           ,
        
         
         
           §
           .
           98.
           
           
             Yet
             I
             believe
             wee
             may
             securely
             admit
             the
          
           
           
             doctrine
             of
             perseverance
             of
             Gods
             elect
             ,
             and
             the
             certainty
             thereof
             ,
             so
             as
             it
             be
             understood
             .
          
           1.
           
           
             Of
             their
             finall
             perseverance
             onely
             ,
             leaving
             roome
             for
             great
             (
             perhaps
             totall
             )
             interruptions
             and
             intercisions
             in
             the
             meane
             time
             .
          
           2.
           
           
             Of
             the
             certainty
             of
             the
             thing
             ,
          
           (
           certitudo
           objecti
           ,
           )
           
             in
             regard
             of
             the
             knowledge
             ,
             and
             purpose
             of
             God
             ,
             but
             ,
             not
             of
             any
             undoubted
             assurance
             ,
             that
             the
             elect
             themselves
             have
             thereof
             ,
          
           (
           certitudo
           subjecti
           ,
           
             as
             wee
             use
             to
             distinguish
             them
             ,
             )
             there
             being
             a
             great
             deale
             of
             difference
             between
             these
             two
             propositions
             ,
             it
             is
             certain
             that
             the
             elect
             shall
             not
             fall
             away
             finally
             ,
             and
             the
             elect
             are
             certain
             that
             they
             shall
             not
             fall
             away
             finally
             .
             ]
          
        
         
           §
           .
           99.
           
           In
           this
           proposition
           I
           can
           fully
           yeild
           my
           concurrence
           ,
           if
           by
           rendering
           my
           reasons
           for
           my
           consent
           ,
           I
           may
           be
           allowed
           to
           expresse
           what
           I
           mean
           by
           it
           .
           This
           I
           shall
           do
           through
           the
           severall
           branches
           of
           it
           .
        
         
           1.
           
           I
           believe
           not
           onely
           that
           securely
           we
           may
           ,
           but
           that
           of
           necessity
           (
           and
           under
           the
           pain
           of
           contradiction
           
             in
             adjecto
             ,
          
           )
           we
           must
           admit
           the
           doctrine
           of
           
             Perseverance
             of
             Gods
             Elect
          
           ,
           and
           the
           certainty
           ,
           (
           most
           unquestionable
           certainty
           )
           thereof
           ,
           Gods
           Election
           of
           any
           person
           to
           the
           reward
           of
           the
           covenant
           ,
           being
           undoubtedly
           founded
           in
           the
           perseverance
           of
           that
           person
           in
           the
           faith
           ,
           this
           perseverance
           being
           the
           expresse
           condition
           of
           the
           covenant
           ,
           
             He
             that
             endureth
             to
             the
             end
             ,
             the
             same
             shall
             be
             saveá
             ,
          
           he
           and
           
           none
           but
           he
           ,
           but
           
             if
             he
             draw
             back
             ,
             Gods
             soule
             hath
             no
             pleasure
             in
             him
             .
          
           
        
         
           §
           .
           100.
           
           Which
           that
           it
           is
           nothing
           available
           toward
           concluding
           that
           they
           which
           can
           fall
           totally
           from
           their
           justified
           state
           ,
           may
           not
           yet
           fall
           finally
           also
           ,
           I
           infer
           to
           be
           your
           sence
           from
           your
           great
           
           dislike
           to
           the
           
             Calvinists
             Salvo
          
           ,
           taken
           from
           the
           
             distinction
             of
             a
             true
             and
             temporary
             faith
             ,
          
           which
           
           assures
           me
           ,
           you
           take
           that
           faith
           for
           true
           ,
           which
           yet
           is
           but
           temporary
           ,
           then
           which
           nothing
           is
           more
           contrary
           to
           the
           establishing
           the
           perseverance
           of
           all
           the
           faithfull
           ,
           unlesse
           there
           be
           some
           promise
           that
           all
           temporaries
           shall
           so
           recover
           again
           before
           their
           death
           ,
           as
           finally
           to
           persevere
           ,
           (
           which
           as
           I
           think
           ,
           't
           will
           not
           be
           pretended
           ,
           so
           if
           it
           be
           ,
           they
           are
           no
           longer
           temporaries
           ,
           )
           or
           unlesse
           it
           cease
           to
           be
           in
           their
           power
           to
           continue
           in
           their
           sins
           ,
           into
           which
           they
           are
           fallen
           ,
           which
           sure
           it
           cannot
           ,
           unlesse
           the
           grace
           of
           perseverance
           be
           irresistible
           ,
           which
           if
           it
           were
           ,
           there
           is
           no
           reason
           ,
           why
           that
           of
           conversion
           ,
           to
           all
           that
           are
           converted
           ,
           should
           not
           be
           irresistible
           also
           .
        
         
           §
           .
           101.
           2.
           
           For
           their
           great
           ,
           (
           perhaps
           totall
           )
           interruptions
           and
           intercisions
           in
           the
           meane
           time
           ,
           
           I
           can
           no
           way
           doubt
           ,
           but
           those
           are
           subject
           to
           them
           ,
           who
           yet
           upon
           Gods
           foresight
           of
           their
           returne
           ,
           and
           persevering
           constancy
           at
           length
           ,
           are
           elected
           to
           salvation
           .
           It
           is
           certain
           ,
           which
           the
           Article
           of
           our
           Church
           saith
           ,
           that
           as
           they
           
             which
             have
             received
             the
             holy
             Ghost
             may
             depart
             from
             grace
             given
             and
             fall
             away
             ,
          
           so
           by
           the
           
             same
             grace
             of
             God
             they
             may
             returne
             again
             ,
          
           and
           then
           returning
           they
           may
           no
           doubt
           persevere
           ,
           and
           then
           't
           is
           certain
           they
           are
           elected
           to
           salvation
           ,
           the
           mercy
           and
           pardon
           in
           Christ
           extending
           not
           onely
           to
           the
           sins
           of
           an
           unregenerate
           state
           ,
           and
           the
           infirmities
           and
           frailties
           of
           the
           regenerate
           ;
           but
           also
           to
           all
           the
           willfull
           sins
           and
           falls
           of
           those
           that
           do
           timely
           returne
           again
           by
           repentance
           ,
           as
           David
           and
           Peter
           did
           (
           but
           Judas
           certainly
           ,
           Solomon
           possibly
           did
           not
           ,
           )
           and
           then
           continue
           stedfast
           unto
           the
           end
           .
           And
           so
           't
           is
           onely
           the
           finall
           perseverance
           
           that
           is
           required
           indispensably
           of
           the
           elect
           ,
           which
           is
           reconcileable
           with
           their
           great
           ,
           perhaps
           totall
           intercisions
           .
        
         
           §
           .
           102.
           
           But
           't
           is
           not
           amiss
           here
           to
           advert
           ,
           that
           this
           doth
           no
           more
           suppose
           or
           include
           the
           reconciliation
           
           or
           favour
           of
           God
           ,
           to
           those
           that
           have
           been
           once
           regenerate
           ,
           when
           they
           are
           fallen
           into
           grosse
           sins
           ,
           then
           to
           the
           unregenerate
           remaining
           in
           the
           same
           or
           greater
           sinns
           ,
           it
           being
           as
           possible
           in
           respect
           of
           us
           ,
           (
           perhaps
           more
           probable
           in
           respect
           of
           God
           ,
           )
           that
           the
           unregenerate
           may
           convert
           and
           persevere
           ,
           (
           and
           then
           they
           are
           approved
           to
           be
           the
           elect
           ,
           )
           as
           that
           they
           that
           were
           once
           regenerate
           ,
           but
           now
           fallen
           ,
           may
           return
           again
           .
           It
           is
           as
           certain
           from
           before
           Paul's
           birth
           ,
           and
           from
           all
           eternity
           ,
           that
           he
           was
           elected
           ,
           as
           that
           David
           or
           Peter
           was
           ,
           and
           then
           either
           his
           blasphemous
           persecuting
           the
           name
           of
           Christ
           must
           have
           been
           at
           the
           time
           when
           he
           was
           guilty
           of
           that
           ,
           reconcileable
           with
           Gods
           favour
           ,
           viz.
           before
           his
           conversion
           ,
           (
           and
           then
           for
           the
           gaining
           of
           Gods
           savour
           what
           needed
           his
           conversion
           ?
           )
           or
           else
           Peter's
           denying
           and
           abjuring
           of
           Christ
           ,
           Davids
           adultery
           and
           murther
           must
           not
           be
           reconcileable
           ,
           notwithstanding
           their
           supposed
           Election
           .
           For
           as
           to
           the
           sonship
           of
           their
           former
           life
           ,
           that
           will
           no
           more
           excuse
           their
           contrary
           wasting
           sins
           ,
           then
           the
           future
           
           sonship
           of
           the
           other
           ,
           nay
           it
           will
           set
           the
           advantage
           on
           the
           other
           side
           ,
           the
           unconverted
           
             Saul
             obtaines
          
           
           
             mercy
             ,
             because
             he
             did
             it
             ignorantly
             ,
             in
             unbelief
             ,
          
           Whilst
           their
           sins
           have
           the
           aggravation
           of
           being
           sins
           against
           grace
           ,
           and
           forsaking
           ,
           and
           departing
           from
           God
           ,
           which
           respect
           makes
           the
           state
           of
           Apostates
           as
           the
           most
           unexcusable
           ,
           so
           the
           most
           desperately
           dangerous
           state
           .
        
         
         
           §
           .
           103.
           3.
           
           That
           there
           is
           a
           
             Certitudo
             Objecti
          
           to
           
           all
           the
           Elect
           ,
           cannot
           be
           doubted
           ,
           for
           if
           they
           be
           elected
           to
           salvation
           ,
           they
           will
           finally
           persevere
           ,
           if
           they
           persevere
           not
           ,
           they
           were
           not
           elected
           .
           Again
           this
           certainty
           of
           the
           object
           ,
           is
           a
           certainty
           in
           regard
           of
           the
           knowledge
           and
           purpose
           of
           God
           ,
           1.
           
           Of
           his
           knowledge
           that
           either
           they
           will
           not
           fall
           ,
           or
           if
           they
           do
           ,
           that
           they
           will
           rise
           again
           ,
           and
           then
           finally
           persevere
           .
           2.
           
           Of
           his
           purpose
           or
           decree
           of
           election
           ,
           that
           every
           such
           ,
           finally
           persevering
           ,
           though
           formerly
           lapsed
           Christian
           ,
           shall
           be
           saved
           .
        
         
           §
           .
           104.
           4.
           
           For
           the
           
             Certitudo
             subjecti
          
           ;
           as
           I
           consent
           
           to
           you
           fully
           in
           disclaiming
           any
           necessity
           of
           that
           ,
           so
           I
           suppose
           it
           is
           wholly
           extrinsecall
           to
           this
           subject
           ,
           devolving
           to
           this
           other
           question
           ,
           not
           whether
           every
           one
           that
           is
           elect
           ,
           be
           sure
           he
           shall
           not
           fall
           away
           ,
           but
           whether
           every
           believer
           be
           or
           ought
           to
           be
           sure
           of
           his
           election
           ?
           Of
           which
           if
           he
           were
           sure
           ,
           I
           could
           not
           resist
           his
           being
           obliged
           to
           believe
           himself
           certain
           of
           his
           finall
           Perseverance
           ;
           Election
           and
           finall
           failing
           being
           incompetible
           .
        
         
           §
           .
           105.
           
           Having
           given
           you
           this
           interpretation
           of
           my
           sence
           ,
           and
           so
           consent
           to
           each
           branch
           of
           your
           proposition
           ,
           I
           have
           no
           more
           to
           add
           ,
           but
           that
           if
           you
           mean
           it
           in
           a
           farther
           sence
           ,
           proportionable
           to
           your
           former
           conjecture
           on
           the
           head
           of
           decrees
           ,
           of
           Bishop
           Overall's
           opinion
           ,
           I
           shall
           no
           otherwise
           debate
           or
           question
           it
           ,
           then
           I
           did
           that
           ,
           and
           so
           the
           fate
           of
           this
           and
           that
           ,
           are
           folded
           up
           the
           one
           in
           the
           other
           ,
           and
           if
           the
           Scripture
           shall
           be
           found
           favourable
           to
           the
           one
           ,
           it
           shall
           be
           yeilded
           ,
           and
           then
           there
           will
           be
           no
           controversy
           of
           the
           other
           .
        
         
           §
           .
           106.
           
           Onely
           I
           desire
           to
           add
           ,
           that
           it
           will
           deserve
           
           our
           speciall
           care
           and
           warinesse
           ,
           so
           to
           deliver
           our
           thoughts
           in
           this
           matter
           ,
           that
           we
           leave
           no
           man
           any
           
           ground
           of
           hope
           ,
           that
           in
           case
           he
           depart
           from
           his
           duty
           ,
           and
           so
           fall
           from
           Grace
           ,
           or
           into
           any
           willful
           act
           or
           habit
           of
           sin
           ,
           he
           shall
           yet
           be
           so
           preserved
           ,
           whether
           by
           Gods
           Grace
           ,
           or
           by
           his
           power
           ,
           and
           providence
           ,
           that
           he
           shall
           not
           finally
           dye
           without
           repentance
           :
           for
           as
           there
           is
           no
           promise
           of
           God
           to
           found
           that
           hope
           ,
           so
           in
           time
           of
           temptation
           to
           any
           pleasurable
           ,
           transporting
           sin
           ,
           &c.
           it
           will
           be
           in
           danger
           to
           betray
           and
           ruine
           him
           ,
           that
           hath
           a
           good
           opinion
           of
           himself
           ,
           especially
           if
           he
           hath
           been
           taught
           ,
           that
           faith
           is
           a
           
             full
             assurance
          
           of
           his
           Election
           .
        
         
           §
           .
           107.
           
           The
           same
           I
           say
           of
           Grace
           ,
           as
           it
           signifies
           
           the
           paternall
           favour
           of
           God
           to
           his
           Elect
           children
           ,
           which
           is
           thought
           by
           some
           to
           be
           onely
           clouded
           ,
           and
           ,
           as
           to
           their
           sense
           and
           present
           experience
           and
           comfort
           ,
           darkned
           by
           their
           most
           willfull
           sins
           ,
           so
           as
           God
           may
           be
           highly
           displeased
           with
           them
           ,
           as
           David
           with
           his
           son
           Absolom
           ,
           and
           yet
           continue
           his
           paternall
           Love
           and
           favour
           to
           them
           ,
           as
           David
           did
           his
           to
           that
           ungracious
           son
           ,
           in
           the
           height
           of
           his
           Rebellion
           .
        
         
           §
           .
           108.
           
           'T
           is
           possible
           this
           Example
           of
           David
           may
           have
           some
           Rhetoricall
           Energy
           in
           it
           ,
           to
           perswade
           and
           deceive
           some
           .
           If
           it
           have
           ,
           then
           1.
           
           I
           may
           not
           unfitly
           ask
           this
           question
           ,
           whether
           they
           think
           God
           had
           then
           that
           kindness
           to
           Absolom
           that
           David
           had
           ?
           If
           he
           had
           not
           ,
           how
           can
           it
           be
           drawn
           into
           example
           to
           God
           ?
           If
           he
           had
           ,
           how
           then
           can
           it
           agree
           with
           it
           ,
           to
           cut
           him
           off
           in
           the
           midst
           of
           his
           Rebellion
           ,
           which
           't
           is
           manifest
           David
           would
           not
           have
           done
           .
           But
           omitting
           that
           ,
           I
           answer
           2.
           that
           't
           is
           visible
           ,
           that
           this
           in
           David
           was
           passionate
           indulgence
           ,
           such
           as
           men
           (
           as
           Joab
           tells
           him
           )
           disliked
           ,
           and
           to
           this
           kind
           of
           humane
           passionate
           ,
           I
           oppose
           that
           other
           kind
           of
           Divine
           dispassionate
           love
           ,
           producing
           in
           God
           bowels
           of
           pity
           ,
           frequent
           admonitions
           and
           warnings
           ,
           powerfull
           
           Messages
           ,
           strong
           and
           earnest
           calls
           ,
           and
           proposition
           of
           all
           rationall
           motives
           to
           repentance
           .
           But
           if
           those
           prevail
           not
           ,
           the
           just
           still
           continuing
           to
           
             draw
             back
             ,
             Gods
             soul
             hath
             no
             pleasure
             in
             him
             ,
          
           and
           the
           greater
           obligations
           of
           Love
           and
           Grace
           they
           are
           ,
           against
           which
           he
           hath
           sinn'd
           ,
           the
           greater
           the
           provocations
           are
           in
           the
           sight
           of
           God
           ,
           and
           nothing
           consequently
           but
           the
           greater
           degree
           of
           punishment
           to
           be
           expected
           .
           How
           God
           is
           affected
           toward
           rebellious
           sons
           is
           set
           down
           Is
           .
           1.
           2
           ,
           10
           ,
           11
           ,
           12
           ,
           &c.
           
        
         
           §
           .
           109.
           
           And
           then
           to
           put
           any
           man
           in
           hope
           ,
           that
           what
           is
           not
           ordinarily
           revealed
           in
           the
           Gospel
           ,
           may
           yet
           be
           laid
           up
           for
           him
           in
           the
           cabinet
           of
           Gods
           secret
           counsels
           with
           this
           seal
           upon
           it
           ,
           
             The
             Lord
             knoweth
             those
             that
             are
             his
             ,
          
           as
           if
           they
           might
           be
           his
           still
           in
           
           Gods
           acceptation
           ,
           which
           walk
           most
           contrarily
           to
           him
           ,
           this
           may
           prove
           a
           most
           dangerous
           snare
           of
           souls
           ,
           and
           it
           is
           strange
           it
           should
           seek
           shelter
           in
           that
           Text
           2.
           
           Tim.
           2.
           19.
           which
           was
           most
           expresly
           designed
           to
           the
           contrary
           ,
           as
           is
           evident
           both
           by
           the
           notation
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           beginning
           of
           the
           verse
           ,
           which
           in
           all
           probability
           signifies
           the
           Covenant
           of
           God
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           stability
           whereof
           ,
           there
           prest
           ,
           must
           assure
           us
           that
           there
           is
           no
           salvation
           to
           be
           expected
           ,
           but
           according
           to
           the
           contents
           of
           that
           great
           indenture
           ,
           once
           for
           all
           sealed
           in
           the
           blood
           of
           Christ
           ,
           of
           which
           as
           that
           indeed
           is
           one
           part
           ,
           which
           is
           inscribed
           on
           one
           side
           of
           the
           seal
           
             [
             The
             Lord
             knoweth
             those
             that
             are
             his
             ]
          
           i.
           e.
           he
           will
           never
           fail
           to
           own
           those
           that
           continue
           faithfull
           to
           him
           ;
           so
           the
           other
           ,
           on
           the
           other
           side
           ,
           is
           most
           emphatical
           ,
           
             [
             Let
             every
             man
             that
             nameth
             the
             name
             of
             Christ
             ,
             depart
             from
             iniquity
             ]
          
           which
           if
           he
           do
           not
           ,
           he
           hath
           forfeited
           all
           the
           Priviledges
           of
           his
           Christianity
           .
        
         
           §
           .
           110.
           
           The
           Gnostick
           heresie
           ,
           one
           branch
           of
           it
           
           especially
           ,
           noted
           in
           Marcus's
           Scholars
           ,
           in
           Irenaeus
           ,
           is
           a
           seasonable
           warning
           to
           all
           sober
           Christians
           
           in
           this
           matter
           ,
           He
           told
           them
           of
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           redemption
           ,
           or
           kind
           of
           Baptism
           ,
           which
           rendered
           them
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           naturally
           and
           immutably
           spirituall
           ,
           no
           more
           to
           be
           
             polluted
             by
             sin
          
           ,
           then
           
             gold
             by
             lying
             in
             the
             mire
             ,
          
           or
           the
           
             Sun
             beams
          
           by
           lighting
           on
           a
           dunghill
           ,
           and
           that
           whatever
           they
           did
           ,
           they
           should
           (
           as
           with
           the
           helmet
           of
           the
           mother
           of
           the
           Gods
           )
           be
           rendred
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             invisible
             to
             the
             Judge
          
           ,
           The
           effects
           whereof
           ,
           as
           to
           all
           carnality
           ,
           &c.
           were
           so
           detestable
           ,
           that
           it
           becomes
           every
           man
           most
           sollicitously
           to
           guard
           and
           secure
           his
           Schemes
           of
           Election
           and
           Doctrine
           of
           
             Perseverance
             of
             the
             Elect
          
           ,
           from
           all
           probability
           ,
           if
           not
           possibility
           ,
           of
           ministring
           to
           the
           like
           ,
           and
           that
           cannot
           well
           be
           by
           any
           other
           method
           of
           resolution
           ,
           but
           this
           ,
           that
           those
           
             that
             persevere
             unto
             the
             end
             shall
             be
             saved
             ,
          
           and
           none
           els
           ;
           our
           tenure
           in
           all
           the
           Priviledges
           of
           Election
           ,
           1.
           
           Gods
           favour
           ,
           2.
           the
           continuall
           assistance
           of
           his
           Grace
           ,
           and
           3.
           the
           inheritance
           of
           sons
           ,
           being
           inseparably
           relative
           and
           annext
           to
           the
           constant
           filiall
           obedience
           ,
           which
           he
           indispensably
           requires
           of
           us
           ,
           under
           the
           Gospel
           of
           conditionall
           promises
           .
        
         
           §
           .
           111.
           
           Thus
           have
           I
           past
           through
           all
           your
           Letter
           and
           given
           my self
           the
           liberty
           of
           these
           strictures
           ,
           
           by
           way
           of
           reflexion
           on
           all
           and
           every
           passage
           therein
           ,
           which
           belonged
           to
           this
           subject
           of
           God's
           Decrees
           and
           his
           Grace
           ;
           And
           without
           the
           addition
           of
           any
           unnecessary
           recapitulation
           of
           the
           severalls
           ,
           it
           is
           already
           evident
           ,
           how
           perfect
           the
           agreement
           is
           between
           us
           in
           all
           that
           you
           in
           any
           degree
           positively
           assert
           ,
           or
           own
           as
           your
           opinion
           :
           And
           if
           in
           one
           particular
           which
           you
           are
           so
           carefull
           to
           propose
           ,
           as
           a
           bare
           conjecture
           ,
           and
           not
           allow
           it
           your
           favour
           in
           any
           other
           
           quality
           ,
           it
           should
           happen
           that
           we
           finally
           dissent
           (
           though
           in
           propriety
           of
           speech
           conjectures
           are
           not
           sentiments
           )
           yet
           it
           were
           strange
           the
           dispute
           betwixt
           us
           should
           be
           of
           any
           length
           .
           And
           so
           you
           discern
           the
           utmost
           of
           uneasiness
           ,
           which
           is
           likely
           to
           be
           given
           you
           by
           this
           address
           of
        
         
           
             Dear
             Sir
          
           
             Your
             most
             affectionate
             brother
             and
             servant
             H.
             HAMMOND
             .
          
        
      
       
         
         
           A
           Second
           LETTER
           ,
           BEING
           A
           View
           of
           two
           Emergent
           Difficultyes
           .
        
         
           
             Deare
             Sir
             ,
          
        
         
           THe
           very
           freindly
           reception
           which
           my
           larger
           trouble
           found
           from
           you
           ,
           is
           my
           full
           encouragement
           to
           proceed
           to
           the
           conclusion
           of
           my
           importunity
           and
           your
           exercise
           ,
           which
           cannot
           now
           be
           far
           off
           ,
           if
           I
           may
           judge
           by
           your
           Letter
           .
        
         
           §
           .
           2.
           
           Two
           difficultyes
           ,
           you
           say
           ,
           you
           have
           sprung
           
           by
           farther
           entring
           into
           the
           consideration
           of
           this
           matter
           ,
           
             the
             first
             occasioned
             by
             my
             distinction
             betwixt
             the
             worke
             of
             Grace
             and
             of
             Providence
             ,
          
           the
           second
           arising
           from
           the
           
             Concessions
             of
             Scripture
             of
             Gods
             withdrawing
             his
             grace
             from
             those
             that
             reject
             it
             .
          
        
         
           §
           .
           3.
           
           To
           those
           I
           shall
           make
           these
           returnes
           ,
           which
           I
           doubt
           not
           will
           prove
           satisfactory
           .
           The
           first
           seemeth
           to
           favour
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           suspence
           ,
           and
           to
           avert
           all
           defining
           in
           these
           points
           :
           For
           ,
           say
           you
           ,
           
             since
             the
             efficacy
             of
             Divine
             grace
             followeth
             the
          
           
           
             acts
             of
             his
             Providence
             ,
             so
             as
             it
             may
             seem
             in
             a
             manner
             to
             depend
             chiefly
             thereupon
             ,
             and
             the
             wayes
             of
             his
             providence
             are
          
           abyssus
           multa
           ,
           
             deep
             and
             unfathomable
             ,
             it
             seemeth
             to
             you
             to
             conclude
             strongly
             that
             the
             manner
             how
             God
             effectually
             worketh
             by
             his
             grace
             to
             the
             conversion
             of
             a
             sinner
             is
             also
             to
             our
             understandings
             incomprehensible
             .
             ]
          
           To
           this
           you
           cannot
           but
           foresee
           
           my
           reply
           ,
           that
           the
           proposall
           of
           that
           distinction
           was
           
           by
           me
           designed
           as
           a
           prejudice
           to
           Bishop
           Overal's
           way
           ,
           which
           you
           had
           then
           mentioned
           as
           your
           conjecture
           .
           And
           if
           it
           shall
           have
           indeed
           that
           influence
           upon
           you
           or
           any
           man
           ,
           as
           you
           speake
           of
           ,
           to
           encrease
           the
           difficulty
           ,
           and
           to
           conclude
           strongly
           ,
           that
           
             the
             manner
             of
             Gods
             working
          
           ,
           &c.
           
             is
             incomprehensible
          
           ;
           yet
           you
           know
           this
           cannot
           in
           justice
           be
           applyed
           farther
           then
           to
           that
           particular
           Scheme
           ,
           against
           which
           
           peculiarly
           this
           disadvantage
           was
           proposed
           ,
           and
           then
           the
           onely
           regular
           conclusion
           is
           ,
           that
           this
           which
           you
           proposed
           but
           as
           a
           conjecture
           ,
           should
           now
           grow
           lower
           in
           your
           esteem
           ,
           and
           scarce
           be
           thought
           worthy
           to
           be
           own'd
           as
           such
           .
        
         
           §
           .
           4.
           
           And
           the
           more
           force
           there
           is
           in
           this
           one
           consideration
           ,
           thus
           to
           incline
           you
           ,
           the
           lesse
           shall
           
           I
           despair
           ,
           that
           two
           more
           considerations
           ,
           which
           then
           encompassed
           this
           ,
           and
           the
           superadded
           tender
           of
           another
           way
           ,
           that
           the
           Scripture-grounds
           ,
           especially
           
             Christ's
             parables
          
           in
           the
           Gospel
           ,
           suggested
           ,
           will
           in
           some
           degree
           prevaile
           with
           you
           ,
           to
           deposite
           this
           conjecture
           ,
           which
           (
           beside
           other
           prejudices
           against
           it
           ,
           )
           hath
           no
           grounds
           of
           Scripture
           to
           pretend
           to
           ,
           in
           exchange
           for
           that
           other
           ,
           that
           hath
           ,
           and
           pretends
           no
           further
           ,
           then
           it
           shall
           approve
           it selfe
           to
           be
           thus
           founded
           .
        
         
           §
           .
           5.
           
           This
           is
           all
           that
           I
           may
           say
           to
           an
           objection
           which
           I
           was
           to
           cherish
           and
           strengthen
           ,
           (
           rather
           then
           answer
           .
           )
           But
           I
           shall
           not
           think
           that
           needfull
           ,
           onely
           I
           leave
           it
           to
           have
           that
           force
           with
           you
           ,
           which
           you
           shall
           see
           fit
           to
           give
           it
           ,
           remembring
           onely
           that
           it
           ought
           not
           to
           have
           force
           with
           him
           ,
           that
           accepts
           not
           that
           Scheme
           ,
           that
           alone
           is
           concerned
           in
           it
           .
        
         
           §
           .
           6.
           
           Which
           Scheme
           having
           been
           proposed
           by
           you
           with
           perfect
           warinesse
           ,
           and
           profession
           of
           
           allowing
           it
           to
           be
           no
           more
           then
           a
           conjecture
           ,
           one
           such
           difficulty
           as
           this
           ,
           is
           ,
           I
           acknowledge
           ,
           sufficient
           to
           remove
           you
           from
           it
           ,
           and
           in
           that
           case
           it
           will
           not
           be
           unseasonable
           again
           to
           tender
           that
           which
           you
           may
           finde
           better
           qualified
           for
           your
           acceptance
           ,
           having
           without
           question
           an
           advantage
           ,
           from
           the
           
           
             parable
             of
             the
             sower
          
           ,
           to
           recommend
           it
           .
           I
           shall
           endeavour
           to
           make
           this
           cleare
           to
           you
           .
           Your
           supposed
           intricacy
           ,
           or
           unfathomable
           question
           ,
           is
           ,
           what
           it
           is
           that
           makes
           
             sufficient
             grace
          
           to
           be
           effectuall
           to
           
           any
           ?
           I
           say
           the
           parable
           of
           the
           sower
           was
           intended
           by
           Christ
           on
           purpose
           to
           answer
           that
           question
           ,
           which
           it
           hath
           competently
           performed
           ,
           for
           here
           wee
           see
           ,
           the
           seed
           being
           the
           same
           ,
           (
           whether
           that
           
           were
           the
           word
           ,
           or
           grace
           ,
           it
           matters
           not
           ,
           as
           long
           as
           't
           is
           remembred
           that
           
             the
             word
             is
             the
             vehicle
             of
             grace
             ,
          
           and
           the
           instrument
           of
           conveighing
           it
           to
           the
           heart
           ,
           )
           all
           the
           difference
           taken
           notice
           of
           ,
           is
           onely
           in
           the
           soyle
           ,
           viz
           :
           some
           
             troden
             down
          
           ,
           and
           crusted
           ;
           
           some
           stony
           ;
           some
           thorny
           ;
           some
           good
           ,
           and
           mellow
           .
           Proportionably
           to
           this
           four-fold
           difference
           of
           the
           ground
           ,
           the
           severall
           fates
           of
           the
           seed
           are
           described
           ,
           and
           your
           one
           question
           divided
           into
           four
           ,
           and
           answer
           exactly
           accommodated
           to
           each
           .
        
         
           §
           .
           7.
           
           The
           first
           question
           is
           this
           ,
           what
           is
           it
           that
           
           makes
           
             sufficient
             grace
             ,
             uneffectuall
          
           ,
           to
           some
           men
           ,
           so
           that
           though
           it
           be
           on
           Gods
           part
           freely
           afforded
           them
           ,
           and
           as
           freely
           as
           to
           any
           other
           ,
           yet
           it
           hath
           not
           the
           least
           effect
           upon
           them
           ?
           And
           the
           answer
           is
           evident
           in
           the
           explanation
           of
           that
           parable
           ,
           Mat.
           XIII
           .
           19.
           because
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             one
             that
             heares
             the
             word
          
           ,
           to
           which
           that
           grace
           is
           annexed
           ,
           but
           either
           understands
           it
           not
           ,
           or
           minds
           it
           not
           ;
           and
           so
           the
           
             Divil
             comes
             and
             catcheth
             away
             that
             which
             was
             sown
             ,
          
           (
           and
           in
           that
           case
           there
           is
           
           no
           great
           need
           of
           that
           Divil
           towards
           the
           obstructing
           effectuallness
           ,
           let
           the
           seed
           ly
           there
           never
           so
           long
           ,
           if
           it
           be
           not
           minded
           ,
           it
           can
           signifie
           nothing
           toward
           an
           harvest
           .
           )
        
         
           §
           .
           8.
           
           The
           second
           question
           is
           ,
           what
           is
           it
           that
           makes
           
           sufficient
           Grace
           ,
           after
           it
           is
           received
           ,
           and
           that
           
             with
             joy
          
           ,
           (
           great
           forwardness
           and
           alacrity
           at
           the
           first
           )
           to
           become
           so
           uneffectuall
           to
           the
           supporting
           a
           man
           in
           time
           of
           temptation
           ,
           that
           rather
           then
           endure
           any
           smart
           for
           piety
           ,
           he
           falls
           into
           any
           the
           grossest
           sins
           ?
           And
           the
           answer
           follows
           v.
           21.
           because
           such
           a
           man
           is
           of
           a
           temper
           that
           yields
           not
           Grace
           any
           depth
           to
           root
           in
           ,
           he
           hath
           some
           stonyness
           at
           the
           bottome
           ,
           some
           pleasure
           ,
           or
           passion
           ,
           or
           other
           remains
           of
           resistance
           rooted
           in
           him
           ,
           which
           he
           hath
           not
           divested
           himself
           of
           ,
           and
           when
           duty
           begins
           any
           way
           to
           check
           that
           ,
           he
           is
           impatient
           ,
           and
           throws
           off
           Piety
           ,
           of
           which
           he
           made
           very
           fair
           professions
           ,
           and
           such
           as
           had
           ,
           as
           far
           as
           his
           trialls
           formerly
           went
           ,
           reality
           in
           them
           ,
           till
           this
           last
           signall
           tryall
           was
           made
           of
           him
           ,
           for
           which
           ,
           it
           seems
           by
           the
           effect
           ,
           he
           was
           not
           qualified
           .
        
         
           §
           .
           9.
           
           The
           third
           question
           is
           ,
           what
           is
           the
           reason
           
           that
           sufficient
           Grace
           ,
           once
           received
           and
           bringing
           forth
           fruits
           ,
           though
           it
           come
           not
           to
           combat
           with
           any
           sharp
           tryalls
           ,
           doth
           yet
           many
           times
           decay
           and
           perish
           
             after
             a
             while
          
           ?
           And
           the
           answer
           is
           v.
           22.
           that
           there
           remained
           in
           the
           heart
           of
           such
           some
           piece
           of
           ill
           temper
           unreformed
           ,
           which
           in
           time
           prolified
           ,
           and
           sent
           out
           great
           and
           wasting
           sins
           (
           though
           not
           so
           generally
           decryed
           in
           the
           world
           )
           viz.
           
             worldly
             sollicitudes
          
           ,
           and
           such
           as
           the
           wealth
           of
           the
           world
           is
           apt
           to
           beget
           in
           men
           that
           have
           or
           seek
           it
           ,
           and
           these
           being
           permitted
           to
           thrive
           in
           the
           soul
           ,
           't
           is
           regular
           that
           Grace
           ,
           which
           cannot
           consist
           with
           such
           
             (
             you
             cannot
          
           
           
             serve
             God
             and
             Mammon
          
           )
           should
           be
           overrun
           ,
           and
           choaked
           ,
           and
           at
           length
           destroyed
           by
           that
           means
           ,
           which
           had
           it
           not
           been
           for
           this
           cause
           of
           abortion
           ,
           as
           it
           was
           sufficient
           ,
           and
           effectuall
           for
           a
           while
           ,
           so
           it
           would
           have
           prosper'd
           to
           perseverance
           .
        
         
           §
           .
           10.
           
           And
           this
           introduceth
           the
           fourth
           and
           last
           
           question
           ,
           What
           then
           is
           it
           that
           renders
           sufficient
           Grace
           Effectuall
           both
           to
           Conversion
           and
           Perseverance
           ?
           And
           the
           Answer
           is
           v.
           23.
           the
           goodness
           of
           the
           soile
           ,
           probity
           of
           the
           heart
           ,
           wherein
           that
           sufficient
           Grace
           is
           received
           ,
           and
           what
           that
           is
           ,
           is
           best
           discerned
           by
           the
           opposition
           to
           all
           the
           former
           three
           ,
           
           1.
           it
           is
           a
           sincerely
           pliable
           ,
           ductile
           temper
           ,
           that
           neglects
           not
           to
           make
           use
           of
           any
           grain
           of
           Grace
           ,
           2.
           it
           hath
           an
           uniform
           Courage
           to
           combat
           with
           difficulties
           ,
           and
           is
           not
           enslaved
           to
           pleasures
           .
           3.
           it
           utterly
           despises
           the
           world
           ,
           the
           allurements
           and
           the
           terrors
           of
           it
           ,
           and
           uses
           it
           ,
           as
           if
           it
           used
           it
           not
           .
           The
           former
           part
           of
           this
           temper
           renders
           it
           effectuall
           to
           conversion
           ,
           the
           two
           latter
           to
           perseverance
           also
           .
           And
           considering
           that
           parable
           is
           set
           down
           by
           Christ
           to
           give
           account
           of
           the
           various
           successes
           of
           the
           
             word
             of
             the
             kingdome
          
           ,
           i.
           e.
           of
           the
           Gospel
           among
           all
           those
           to
           whom
           it
           is
           made
           known
           ,
           who
           with
           you
           are
           the
           adaequate
           object
           of
           the
           Scripture-election
           ,
           and
           reprobation
           ,
           what
           can
           be
           farther
           required
           to
           the
           clear
           satisfaction
           of
           your
           whole
           difficulty
           ?
        
         
           §
           .
           11.
           
           And
           then
           remembring
           that
           the
           onely
           remaining
           question
           ,
           viz.
           
             whence
             is
             this
             probity
          
           ?
           hath
           
           been
           fully
           answered
           in
           the
           former
           papers
           ,
           I
           appeal
           to
           no
           other
           then
           your self
           ,
           whether
           this
           be
           not
           both
           a
           perspicuous
           ,
           and
           authorized
           stating
           ,
           having
           so
           weighty
           a
           passage
           of
           Gospel
           to
           found
           it
           ,
           and
           therefore
           in
           all
           justice
           preferrable
           to
           your
           bare
           Conjecture
           ,
           which
           ,
           besides
           that
           it
           is
           pressed
           with
           
           difficulties
           (
           as
           your self
           acknowledge
           )
           which
           to
           you
           seem
           unanswerable
           ,
           is
           not
           provided
           of
           any
           pretense
           of
           a
           foundation
           ,
           hath
           no
           authority
           from
           holy
           Scripture
           to
           recommend
           it
           .
        
         
           §
           .
           12.
           
           If
           it
           have
           any
           ,
           it
           is
           most
           probably
           that
           
           other
           short
           parable
           in
           the
           same
           Chapter
           ,
           v.
           44.
           where
           the
           
             kingdome
             of
             God
             is
             compared
             to
             a
             treasure
             hid
             in
             the
             field
             ,
             the
             which
             when
             a
             man
             hath
             found
             ,
             he
             hideth
             ,
             &c.
             
          
           There
           the
           man
           ,
           which
           found
           the
           treasure
           ,
           is
           not
           supposed
           to
           seek
           it
           (
           for
           that
           makes
           another
           parable
           v.
           45.
           )
           but
           by
           the
           meer
           providence
           of
           God
           (
           which
           the
           heathen
           Philosophers
           were
           wont
           to
           stile
           chance
           ,
           and
           commonly
           give
           this
           very
           instance
           of
           it
           
             the
             treasure
             found
             in
             the
             field
             ,
             )
          
           happily
           to
           fall
           upon
           it
           ,
           when
           he
           passeth
           by
           on
           some
           other
           errand
           ;
           And
           this
           indeed
           is
           matter
           of
           frequent
           observation
           ,
           Augustine
           is
           converted
           
           by
           S.
           Ambrose's
           Sermon
           ,
           when
           he
           came
           to
           it
           on
           no
           such
           design
           ,
           Saul
           is
           called
           to
           from
           heaven
           ,
           and
           converted
           to
           Christianity
           ,
           when
           he
           was
           going
           to
           Damascus
           on
           the
           most
           distant
           design
           of
           persecuting
           it
           .
           And
           to
           omit
           the
           many
           more
           examples
           of
           those
           of
           whom
           it
           hath
           been
           litterally
           true
           ,
           that
           they
           have
           found
           God
           ,
           
             when
             they
             sought
             him
             not
             ,
             asked
             not
             after
             him
             ,
          
           one
           eminent
           story
           our
           books
           give
           us
           ,
           of
           two
           young
           children
           brought
           to
           a
           city
           to
           be
           sold
           ,
           at
           a
           time
           when
           a
           devout
           Nun
           had
           vowed
           to
           take
           some
           
           young
           child
           ,
           and
           bestow
           her
           whole
           life
           ,
           and
           utmost
           industry
           to
           bring
           it
           up
           in
           strict
           piety
           ,
           and
           accordingly
           came
           and
           bought
           one
           of
           them
           ,
           and
           assoon
           as
           she
           had
           bought
           her
           ,
           a
           bawd
           came
           in
           her
           presence
           and
           bought
           the
           other
           ,
           by
           which
           means
           these
           two
           ,
           which
           were
           so
           lately
           in
           the
           very
           same
           indifferent
           condition
           ,
           by
           this
           act
           of
           Divine
           providence
           (
           to
           which
           this
           was
           to
           be
           attributed
           )
           were
           
           strangely
           discriminated
           ,
           the
           one
           brought
           up
           and
           early
           engaged
           ,
           and
           so
           persevering
           to
           the
           lives
           end
           in
           all
           piety
           ,
           and
           the
           other
           by
           the
           contrary
           discipline
           debauched
           ,
           and
           educated
           to
           the
           trade
           of
           harlotry
           ,
           wherein
           she
           lived
           and
           persevered
           .
           In
           which
           it
           is
           visible
           how
           signal
           an
           influence
           this
           one
           act
           of
           Divine
           Providence
           had
           on
           so
           distant
           eternall
           fates
           of
           these
           two
           ,
           and
           how
           eminent
           an
           ingredient
           it
           was
           in
           the
           saving
           the
           one
           and
           damning
           the
           other
           .
        
         
           §
           .
           13.
           
           But
           from
           all
           these
           and
           innumerable
           the
           
           like
           ,
           (
           which
           are
           freely
           granted
           ,
           and
           allowed
           to
           be
           competent
           to
           confirm
           your
           main
           conclusion
           ,
           that
           the
           
             Providence
             of
             God
             is
             Abyssus
             multa
             )
          
           you
           will
           soon
           discern
           ,
           that
           there
           comes
           in
           no
           least
           advantage
           to
           that
           
             Learned
             Bishops
             Scheme
          
           ,
           which
           is
           the
           matter
           of
           your
           Conjecture
           ,
           and
           our
           onely
           present
           enquiry
           .
           The
           whole
           weight
           of
           that
           (
           as
           far
           as
           I
           ,
           or
           any
           man
           questions
           it
           )
           being
           laid
           ,
           not
           on
           the
           superabundance
           afforded
           to
           one
           above
           the
           other
           ,
           (
           which
           is
           willingly
           granted
           )
           but
           on
           the
           foreseen
           
             universall
             inefficaciousness
          
           of
           the
           barely
           sufficient
           
           Grace
           ,
           acknowledged
           to
           be
           given
           to
           all
           ,
           till
           that
           superadded
           advantage
           administred
           by
           
             Gods
             providence
          
           in
           the
           choice
           of
           the
           
             congruous
             timing
          
           ,
           come
           in
           ,
           as
           the
           work
           of
           
             Gods
             Election
          
           ,
           to
           make
           the
           discrimination
           .
        
         
           §
           .
           14.
           
           Now
           seeing
           in
           all
           these
           examples
           ,
           and
           in
           
           that
           parable
           ,
           nothing
           like
           this
           is
           to
           be
           found
           ,
           no
           evidence
           ,
           or
           intimation
           of
           Gods
           foreseeing
           ,
           1.
           that
           that
           man
           that
           found
           the
           treasure
           ,
           would
           never
           have
           been
           wrought
           on
           by
           that
           measure
           of
           
             sufficient
             Grace
          
           ,
           which
           that
           opinion
           allows
           God
           formerly
           to
           have
           afforded
           him
           ,
           unless
           by
           that
           seasonable
           act
           of
           Providence
           he
           had
           thus
           faln
           on
           the
           treasure
           in
           the
           parable
           ,
           or
           2.
           that
           Augustine
           would
           never
           have
           
           been
           converted
           ,
           if
           he
           had
           not
           been
           surprized
           by
           S.
           Ambrose's
           Sermon
           ,
           or
           3.
           that
           Saul
           would
           not
           have
           been
           converted
           at
           another
           time
           ,
           without
           ,
           or
           even
           with
           that
           vision
           ,
           and
           voice
           from
           heaven
           ,
           or
           lastly
           that
           that
           fortunate
           child
           ,
           that
           fell
           into
           the
           Nun's
           ,
           instead
           of
           the
           bawd's
           hands
           ,
           would
           never
           have
           been
           brought
           to
           heaven
           any
           other
           way
           ,
           and
           could
           not
           have
           miscarried
           under
           this
           method
           :
           Through
           all
           these
           instances
           ,
           I
           say
           ,
           it
           is
           still
           apparent
           ,
           that
           nothing
           is
           gained
           toward
           the
           approving
           the
           Conjecture
           ,
           these
           advantageous
           turns
           of
           providence
           afforded
           one
           man
           and
           not
           another
           ,
           and
           the
           signall
           efficacy
           of
           such
           ,
           being
           most
           freely
           granted
           by
           those
           who
           deem
           the
           Conjecture
           improbable
           .
        
         
           §
           .
           15.
           
           And
           indeed
           ,
           if
           it
           be
           well
           considered
           ,
           all
           that
           these
           ,
           and
           a
           myriad
           of
           the
           like
           instances
           infer
           ,
           is
           no
           more
           then
           this
           ,
           the
           great
           and
           admirable
           variety
           of
           
             Gods
             providentiall
             acts
          
           ,
           not
           as
           those
           are
           all
           one
           with
           ,
           but
           as
           in
           his
           hands
           they
           are
           instrumentall
           and
           subservient
           to
           his
           Grace
           ,
           whereby
           in
           diverse
           manners
           grace
           is
           advantageously
           assisted
           by
           providence
           ,
           to
           one
           in
           this
           wise
           ,
           and
           admirable
           manner
           ,
           to
           another
           in
           that
           ;
           No
           man
           ,
           who
           is
           allowed
           the
           
             sufficient
             Grace
          
           ,
           being
           denyed
           some
           benefit
           or
           
           other
           of
           Providence
           to
           assist
           Grace
           ,
           and
           make
           it
           more
           then
           probable
           to
           become
           effectuall
           to
           him
           ,
           if
           he
           doth
           not
           betray
           and
           frustrate
           the
           opportunities
           of
           the
           one
           ,
           as
           well
           as
           the
           power
           and
           efficacy
           of
           the
           other
           .
        
         
           §
           .
           16.
           
           So
           that
           still
           acknowledging
           most
           willingly
           ,
           and
           admiring
           the
           
             abyss
             of
             Providence
          
           ,
           this
           no
           
           way
           obstructs
           the
           comprehending
           the
           manner
           (
           or
           perplexes
           the
           doctrine
           )
           of
           the
           cooperation
           of
           the
           
             Grace
             of
             God
          
           with
           the
           will
           of
           man
           ,
           but
           leaves
           it
           
           where
           the
           Parable
           of
           the
           Sower
           set
           it
           ,
           that
           the
           efficacy
           of
           Grace
           ,
           and
           successfulness
           ,
           whether
           to
           conversion
           ,
           or
           perseverance
           proceeds
           from
           the
           mellowness
           ,
           and
           preparedness
           of
           the
           soile
           ,
           from
           the
           advantages
           which
           it
           meets
           with
           in
           the
           
             honest
             heart
          
           ,
           as
           that
           again
           is
           wholly
           due
           to
           Gods
           preventing
           Graces
           ,
           which
           have
           thus
           fitted
           the
           soile
           for
           the
           kindly
           seeds-time
           ,
           planted
           pliableness
           ,
           humility
           in
           the
           heart
           ,
           where
           Grace
           may
           be
           deeply
           and
           durably
           rooted
           ,
           but
           this
           still
           resistibly
           in
           both
           parts
           ,
           as
           hath
           formerly
           been
           exprest
           .
        
         
           §
           .
           17.
           
           One
           phansie
           I
           know
           there
           is
           ,
           which
           hath
           
           pleased
           some
           men
           in
           this
           matter
           ,
           that
           God
           gives
           
             sufficient
             Grace
          
           to
           those
           who
           do
           not
           make
           use
           of
           it
           ,
           but
           resist
           it
           ,
           and
           yet
           more
           then
           so
           ,
           the
           power
           of
           using
           ,
           or
           accepting
           ,
           or
           not
           resisting
           it
           ,
           but
           gives
           to
           the
           Elect
           and
           onely
           to
           the
           
             Elect
             ,
             ipsam
             non
             resistentiam
             ,
             the
             very
             not
             resisting
             ,
          
           and
           this
           they
           will
           have
           to
           be
           the
           signal
           
             discriminating
             Grace
          
           .
        
         
           §
           .
           18.
           
           Of
           these
           I
           shall
           demand
           1.
           whether
           in
           those
           which
           have
           not
           this
           
             ipsam
             non-resistentiam
          
           given
           them
           ,
           this
           be
           an
           effect
           of
           God's
           Decree
           ,
           which
           
           hath
           determined
           the
           certain
           infallible
           giving
           it
           to
           some
           peculiar
           persons
           ,
           and
           so
           the
           not
           giving
           it
           to
           all
           others
           ?
           If
           it
           be
           not
           ,
           then
           this
           is
           no
           foundation
           of
           
             discriminating
             Grace
          
           ,
           or
           consequently
           fruit
           of
           Election
           and
           Reprobation
           ,
           and
           so
           is
           still
           impertinent
           to
           the
           matter
           for
           which
           it
           is
           brought
           .
        
         
           §
           .
           19.
           
           But
           if
           it
           be
           the
           effect
           of
           Gods
           Decree
           ,
           determining
           the
           giving
           it
           to
           some
           ,
           and
           denying
           it
           to
           others
           ,
           I
           then
           2.
           demand
           ,
           whether
           all
           they
           to
           whom
           it
           is
           not
           given
           ,
           do
           therefore
           infallibly
           
             receive
             the
             grace
             of
             God
             in
             vain
             ,
          
           because
           they
           have
           not
           this
           
             ipsa
             non-resistentia
          
           (
           which
           is
           more
           then
           the
           power
           of
           not
           resisting
           )
           given
           them
           ?
        
         
         
           §
           .
           20.
           
           If
           this
           be
           not
           affirmed
           ,
           then
           ,
           as
           before
           ,
           this
           comes
           not
           home
           to
           
             discriminating
             Grace
          
           ,
           nor
           consequently
           to
           the
           business
           of
           Election
           and
           Reprobation
           ,
           which
           it
           was
           meant
           to
           assist
           .
           But
           if
           it
           shall
           be
           said
           ,
           that
           they
           therefore
           infallibly
           resist
           ,
           or
           
             receive
             in
             vain
          
           ,
           because
           this
           
             ipsa
             non-resistentia
          
           is
           not
           given
           them
           ,
           then
           it
           seems
           this
           gift
           of
           
             ipsa
             non-resistentia
          
           is
           such
           ,
           as
           that
           they
           who
           have
           it
           not
           ,
           want
           somewhat
           which
           is
           necessary
           to
           their
           effectuall
           receiving
           ,
           or
           not-resisting
           Grace
           ,
           and
           if
           this
           be
           the
           condition
           of
           the
           far
           greatest
           part
           of
           the
           world
           ,
           then
           how
           can
           it
           with
           any
           sincerity
           be
           affirmed
           (
           as
           by
           those
           that
           make
           use
           of
           this
           expedient
           ,
           it
           is
           profest
           )
           that
           God
           hath
           to
           all
           mankind
           given
           Christ
           ,
           and
           
             in
             him
             all
             things
          
           ,
           and
           particularly
           
             Grace
             sufficient
          
           ,
           and
           the
           power
           of
           not-resisting
           Grace
           ,
           which
           according
           to
           this
           phansie
           ,
           none
           can
           choose
           but
           resist
           ,
           who
           have
           not
           the
           
             ipsam
             non-resistentiam
          
           given
           them
           ,
           which
           yet
           they
           affirm
           to
           be
           given
           but
           to
           a
           few
           ,
           i.
           e.
           to
           none
           but
           the
           elect
           ?
        
         
           §
           .
           21.
           
           This
           were
           (
           by
           interpretation
           ,
           and
           in
           effect
           )
           for
           God
           to
           give
           to
           all
           men
           a
           power
           to
           an
           act
           ,
           which
           yet
           the
           greatest
           part
           of
           those
           which
           have
           it
           given
           them
           ,
           can
           never
           make
           use
           of
           to
           that
           act
           ,
           for
           want
           of
           somewhat
           else
           which
           is
           not
           given
           them
           ,
           which
           to
           all
           them
           which
           have
           not
           that
           somewhat
           else
           given
           (
           and
           those
           the
           far
           greatest
           number
           of
           men
           for
           whom
           
             Christ
             dyed
          
           )
           is
           not
           a
           power
           to
           that
           act
           ,
           viz.
           of
           not-resisting
           ;
           which
           what
           is
           it
           other
           then
           a
           direct
           contradiction
           ,
           a
           power
           and
           not
           a
           power
           to
           the
           same
           act
           ?
           and
           withall
           so
           far
           from
           being
           a
           favour
           to
           them
           ,
           that
           it
           is
           in
           event
           infallibly
           and
           inevitably
           the
           greatest
           curse
           ,
           that
           could
           have
           befaln
           them
           ,
           viz.
           the
           heightening
           and
           extreamly
           aggravating
           of
           their
           guilt
           and
           punishment
           ,
           proportionably
           
           to
           their
           sin
           of
           resisting
           such
           sufficient
           grace
           ,
           of
           standing
           out
           against
           Christ
           ,
           which
           as
           it
           is
           the
           height
           of
           guilt
           ,
           (
           and
           awarded
           the
           dregs
           of
           Gods
           wrath
           ,
           )
           now
           under
           the
           Gospel
           ,
           and
           makes
           their
           condition
           in
           the
           world
           to
           come
           ,
           much
           worse
           ,
           then
           it
           would
           have
           been
           ,
           if
           Christ
           had
           never
           been
           borne
           ,
           or
           preached
           to
           them
           ,
           so
           it
           had
           never
           been
           thus
           direfully
           charged
           upon
           them
           ,
           if
           they
           had
           not
           had
           the
           
             power
             of
             not
             resisting
          
           given
           them
           by
           Christ
           .
        
         
           §
           .
           22.
           
           This
           is
           a
           competent
           prejudice
           and
           discouragement
           
           to
           this
           phansy
           ,
           of
           founding
           discriminating
           grace
           and
           the
           doctrine
           of
           unconditionate
           decrees
           in
           this
           difference
           betwixt
           the
           
             power
             of
             resisting
          
           ,
           and
           the
           
             ipsa
             non-resistentia
          
           ,
           the
           latter
           given
           onely
           to
           the
           Elect.
           
        
         
           §
           .
           23.
           
           But
           it
           will
           farther
           be
           defeated
           ,
           if
           we
           reflect
           on
           that
           place
           of
           Scripture
           ,
           wherein
           Gods
           giving
           the
           
             ipsa
             non-resistentia
          
           chiefly
           seems
           to
           be
           mentioned
           ,
           Phil.
           II.
           13.
           under
           the
           style
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             working
             in
             us
             to
             do
          
           ,
           or
           work
           ,
           which
           that
           it
           tends
           not
           to
           the
           support
           or
           advantage
           of
           this
           phansy
           may
           be
           evident
           by
           these
           three
           considerations
           .
        
         
           §
           .
           24.
           
           First
           ,
           by
           the
           importance
           of
           the
           phrase
           ,
           
             [
             working
             in
             us
             to
             do
             ,
          
           as
           before
           
             to
             will
             ,
          
           ]
           which
           (
           as
           was
           formerly
           noted
           ,
           in
           passing
           ,
           )
           will
           best
           be
           understood
           by
           other
           parallel
           phrases
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Gods
             giving
             to
             serve
             ,
             Luke
             .
          
           1.
           72.
           
           Which
           is
           evidently
           his
           giving
           grace
           ,
           or
           power
           ,
           or
           supernatural
           abilities
           
             to
             serve
          
           ,
           not
           onely
           furnishing
           him
           with
           a
           remote
           ,
           and
           fundamentall
           power
           ,
           or
           faculty
           ,
           but
           withall
           having
           a
           particular
           immediate
           influence
           on
           the
           effect
           ,
           actuating
           that
           power
           ,
           when
           it
           is
           actuated
           ,
           and
           so
           properly
           causing
           ,
           or
           making
           
           him
           actually
           to
           serve
           ,
           yet
           so
           as
           to
           leave
           him
           power
           also
           to
           neglect
           ,
           and
           receive
           that
           power
           
             in
             vain
          
           ,
           as
           the
           Scripture
           elsewhere
           saith
           ;
           Thus
           Revel
           .
           xi
           .
           3.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             I
             will
             give
          
           ,
           wee
           render
           ,
           
             I
             will
             give
             power
             ,
             viz.
          
           power
           to
           the
           subsequent
           act
           ,
           prophecying
           there
           ,
           as
           in
           
             Luke
             ,
             serving
             in
             holynesse
          
           .
           By
           which
           analogy
           it
           is
           evident
           ,
           that
           Gods
           
             working
             in
             us
          
           to
           do
           ,
           or
           work
           ,
           is
           not
           interpretable
           to
           any
           more
           ,
           then
           his
           giving
           supernaturall
           power
           ,
           or
           sufficient
           grace
           to
           do
           ,
           or
           worke
           ,
           and
           causing
           him
           actually
           ,
           though
           not
           irresistibly
           to
           work
           ,
           and
           then
           here
           is
           no
           pretense
           whereon
           to
           found
           the
           foresaid
           difference
           ,
           between
           God's
           
             giving
             the
             power
             of
             not
             resisting
             ,
          
           and
           the
           
             ipsa
             non-resistentia
          
           ,
           these
           two
           being
           equivalent
           in
           this
           Text.
           
        
         
           §
           .
           25.
           
           Secondly
           ,
           the
           same
           appeareth
           by
           the
           Apostles
           exhortation
           foregoing
           in
           this
           Text
           ,
           
             to
             worke
          
           and
           
             worke
             out
             our
             own
             salvation
             with
             feare
             and
             trembling
             ,
          
           for
           the
           inforcing
           whereof
           this
           reason
           is
           given
           ,
           
             for
             it
             is
             God
             that
             worketh
             ,
          
           &c.
           
           Here
           our
           own
           working
           is
           under
           Apostolical
           exhortation
           and
           precept
           ,
           wee
           are
           commanded
           to
           worke
           ,
           as
           elsewhere
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             to
             cooperate
          
           ,
           and
           
             worke
             together
             with
             God
          
           ,
           which
           could
           not
           have
           place
           ,
           if
           God
           alone
           ,
           (
           and
           not
           wee
           ,
           )
           
             did
             work
          
           in
           us
           the
           
             very
             working
          
           ,
           whereas
           interpreting
           it
           of
           Gods
           giving
           us
           the
           power
           of
           working
           ,
           or
           doing
           ,
           as
           well
           as
           of
           willing
           ,
           and
           withall
           engaging
           us
           to
           make
           use
           of
           that
           power
           ,
           and
           cooperating
           with
           us
           in
           the
           very
           act
           ,
           and
           so
           causing
           us
           actually
           to
           work
           ,
           yet
           so
           as
           to
           leave
           us
           a
           power
           of
           resisting
           ,
           and
           frustrating
           ,
           and
           receiving
           this
           power
           or
           
             grace
             in
             vain
          
           ,
           this
           is
           a
           most
           proper
           and
           effectuall
           inforcement
           of
           the
           exhortation
           addrest
           to
           us
           ,
           
             to
             work
             and
             work
             out
             our
             own
             salvation
             .
          
        
         
         
           §
           .
           26.
           
           This
           farther
           and
           most
           irrefragably
           appeares
           by
           the
           persons
           ,
           to
           whom
           both
           the
           exhortation
           ,
           and
           this
           enforcement
           thereof
           is
           tendred
           ,
           viz
           :
           the
           brethren
           indefinitely
           ,
           or
           
             beloved
             ,
             verse
          
           .
           12.
           the
           whole
           Church
           of
           Professors
           at
           Philippi
           to
           whom
           he
           writes
           ,
           which
           being
           not
           made
           up
           wholly
           of
           the
           elect
           ,
           sincere
           ,
           and
           persevering
           Christians
           ,
           but
           like
           the
           net
           ,
           in
           Christ's
           parable
           ,
           that
           
             caught
             both
             good
             and
             bad
          
           ,
           and
           had
           no
           doubt
           some
           insincere
           persons
           ,
           hypocrites
           ,
           and
           temporaryes
           in
           it
           ,
           the
           affirmation
           notwithstanding
           is
           indiscriminately
           of
           all
           ,
           
             God
             worketh
             in
          
           them
           
             to
             work
          
           ,
           which
           could
           not
           hold
           ,
           if
           by
           this
           phrase
           were
           meant
           his
           giving
           the
           
             ipsa
             non-resistentia
          
           ,
           and
           that
           as
           an
           evidence
           of
           
             discriminating
             grace
          
           ,
           and
           an
           effect
           of
           his
           Election
           ,
           for
           this
           is
           not
           supposable
           to
           have
           belonged
           to
           that
           whole
           Church
           ,
           any
           more
           then
           it
           then
           did
           ,
           or
           now
           is
           believed
           to
           do
           to
           all
           Christians
           .
        
         
           §
           .
           27.
           
           I
           have
           enlarged
           thus
           far
           ,
           because
           I
           was
           not
           willing
           to
           omit
           ,
           but
           rather
           to
           prevent
           whatsoever
           I
           could
           foresee
           might
           probably
           be
           objected
           in
           this
           businesse
           .
           And
           so
           this
           may
           suffice
           to
           have
           returned
           to
           your
           first
           difficulty
           .
        
         
           §
           .
           28.
           
           The
           second
           difficulty
           you
           thus
           propose
           ,
           
           
             Whereas
             it
             is
             said
             ,
             and
             that
             ,
             (
             as
             you
             conceive
             ,
             )
             most
             truly
             and
             agreably
             to
             plain
             evidence
             of
             Scripture
             ,
             that
             God
             withdraweth
             his
             grace
             from
             such
             as
             rejecting
             it
             when
             it
             is
             offered
             to
             them
             by
             the
             preaching
             of
             the
             Gospel
             ,
             do
             thereby
             frustrate
             the
             Counsell
             of
             God
             against
             themselves
             ,
             it
             seemeth
             hard
             to
             conceive
             how
             the
             grace
             of
             God
             should
             be
             so
             withdrawn
             from
             them
             ,
             that
             so
             do
             ,
             but
             that
             ,
             so
             long
             as
             they
             are
             not
             deprived
             of
             the
             outward
             means
             ,
             the
             same
             sufficient
             grace
             that
             was
             offered
             to
             them
             at
             the
             first
             hearing
          
           
           
             of
             the
             Gospel
             ,
             is
             offered
             to
             them
             still
             ;
             which
             if
             it
             was
             then
             sufficient
             on
             God's
             part
             ,
             to
             do
             the
             work
             ,
             is
             also
             still
             sufficient
             ,
             and
             that
             in
             the
             same
             degree
             ,
             and
             how
             then
             can
             it
             be
             said
             to
             be
             withdrawn
             ?
             It
             is
             true
             that
             the
             conversion
             of
             such
             a
             person
             ,
             after
             so
             long
             obstinacy
             and
             refusall
             is
             more
             difficult
             then
             before
             ,
             which
             may
             arise
             from
             the
             greater
             indisposition
             of
             the
             person
             to
             be
             wrought
             upon
             ,
             but
             how
             it
             can
             be
             imputed
             in
             the
             least
             ,
             to
             the
             withdrawing
             of
             the
             divine
             grace
             ,
             (
             to
             which
             yet
             undoubtedly
             it
             may
             and
             ought
             to
             be
             imputed
             ,
             )
             upon
             the
             former
             supposall
             on
             the
             like
             sufficiency
             remaining
             ,
             I
             must
             professe
             my self
             not
             able
             to
             understand
             .
             ]
          
        
         
           §
           .
           29.
           
           To
           this
           I
           shall
           not
           doubt
           to
           apply
           a
           satisfactory
           answer
           ,
           and
           such
           as
           you
           will
           acknowledge
           to
           be
           such
           ,
           by
           distinguishing
           of
           
             Gods
             withdrawing
             his
             grace
          
           .
           For
           ,
           1.
           it
           being
           Gods
           method
           to
           give
           
           
             more
             grace
          
           to
           those
           that
           walk
           worthy
           of
           it
           ,
           the
           humble
           obedient
           children
           of
           grace
           ,
           when
           he
           on
           our
           provocations
           stops
           that
           current
           ,
           this
           may
           be
           called
           withdrawing
           .
           God's
           smitings
           are
           his
           admonitions
           ,
           
             (
             heare
             ye
             the
             Rod
             ,
             )
          
           his
           admonitions
           ,
           as
           any
           other
           dispensation
           of
           his
           word
           are
           
             vehicles
             of
             grace
          
           ,
           and
           when
           these
           prevaile
           not
           ,
           they
           are
           thus
           withdrawn
           ,
           
             i.
             e.
          
           not
           farther
           encreased
           ,
           
             (
             why
             should
             yee
             be
             smitten
             any
             more
             ,
          
           &c.
           Is
           .
           1.
           )
           Yet
           is
           this
           withdrawing
           consistent
           with
           Gods
           affording
           sufficient
           
           grace
           ,
           either
           by
           instruments
           of
           some
           other
           kinde
           ,
           or
           even
           of
           the
           same
           kinde
           ,
           the
           continuance
           of
           that
           proportion
           ,
           which
           was
           formerly
           afforded
           ;
           as
           he
           that
           gives
           a
           competency
           ,
           and
           would
           if
           he
           saw
           it
           well
           used
           ,
           daily
           make
           additions
           to
           it
           ,
           though
           he
           see
           cause
           to
           with-hold
           those
           additions
           ,
           yet
           he
           may
           continue
           that
           competency
           .
           But
           in
           propriety
           of
           speech
           ,
           (
           the
           truth
           is
           ,
           )
           this
           is
           rather
           with-holding
           ,
           
           then
           withdrawing
           ,
           yet
           because
           the
           not
           giving
           what
           was
           promised
           to
           be
           given
           is
           tantamount
           to
           withdrawing
           ,
           I
           therefore
           place
           this
           in
           the
           first
           ranke
           ,
           supposing
           it
           cleare
           ,
           that
           this
           doth
           not
           onely
           leave
           sufficient
           grace
           ;
           but
           is
           it self
           designed
           to
           awaken
           and
           quicken
           those
           that
           did
           not
           formerly
           make
           good
           use
           of
           it
           ,
           
             Lest
             a
             worse
             thing
             yet
             befall
          
           them
           .
        
         
           §
           .
           30.
           
           Secondly
           ,
           then
           withdrawing
           being
           taken
           
           in
           the
           proper
           sense
           ,
           for
           
             taking
             away
          
           from
           and
           diminishing
           the
           stock
           ,
           before
           afforded
           ,
           that
           may
           yet
           be
           but
           in
           part
           ,
           not
           totall
           ,
           and
           there
           being
           a
           
           latitude
           in
           
             sufficient
             grace
          
           ,
           some
           degrees
           of
           that
           may
           be
           taken
           away
           ,
           and
           yet
           that
           which
           remaines
           be
           sufficient
           ,
           an
           image
           of
           which
           is
           that
           degree
           of
           Church-censures
           ,
           which
           cutting
           off
           from
           the
           participation
           of
           the
           Eucharist
           ,
           or
           suspending
           from
           it
           ,
           allowes
           the
           hearing
           of
           the
           word
           ,
           and
           partaking
           in
           the
           prayers
           of
           the
           faithfull
           ,
           And
           this
           act
           of
           
             Gods
             withdrawing
          
           ,
           again
           is
           so
           far
           from
           denying
           
             sufficient
             grace
          
           ,
           that
           it
           is
           purposely
           used
           and
           designed
           ,
           as
           the
           most
           probable
           means
           to
           make
           that
           
             sufficient
             grace
          
           effectuall
           ,
           which
           formerly
           had
           not
           been
           so
           .
        
         
           §
           .
           31.
           
           There
           may
           yet
           be
           a
           third
           ,
           and
           yet
           further
           degree
           of
           withdrawing
           ,
           which
           at
           the
           present
           ,
           
           and
           as
           to
           
             sufficient
             grace
          
           ,
           may
           be
           said
           to
           be
           
             totall
             ,
             i.
             e.
          
           such
           a
           withdrawing
           of
           grace
           at
           the
           present
           ,
           that
           it
           shall
           truly
           be
           said
           such
           a
           man
           is
           not
           now
           allowed
           sufficient
           for
           his
           necessities
           ,
           whether
           it
           be
           that
           his
           necessities
           are
           grown
           greater
           ,
           and
           so
           the
           former
           competency
           will
           not
           suffice
           ,
           or
           be
           it
           also
           ,
           that
           some
           of
           that
           which
           he
           had
           is
           withdrawn
           ,
           as
           when
           he
           that
           for
           some
           time
           had
           no
           violent
           temptations
           ,
           and
           was
           furnished
           with
           strength
           proportionable
           
           to
           what
           he
           had
           ,
           upon
           his
           betraying
           this
           strength
           ,
           and
           sinning
           willfully
           against
           it
           ,
           is
           by
           God
           called
           out
           to
           sharper
           combats
           ,
           having
           been
           foiled
           with
           the
           weaker
           ,
           and
           perhaps
           some
           part
           of
           his
           former
           strength
           withdrawn
           from
           him
           also
           ,
           when
           he
           hath
           most
           need
           of
           succours
           ,
           and
           should
           certainly
           have
           had
           them
           ,
           had
           he
           not
           thus
           provoked
           the
           withholding
           them
           .
           In
           this
           case
           the
           aime
           of
           this
           punishment
           of
           Gods
           is
           yet
           most
           wise
           and
           mercifull
           ,
           thus
           to
           convince
           such
           a
           man
           of
           his
           guilts
           ,
           and
           impotence
           ,
           (
           the
           effect
           of
           them
           ,
           )
           and
           so
           as
           by
           turning
           Nebuchadnezzar
           into
           the
           field
           ,
           thorowly
           to
           humble
           him
           ,
           to
           excite
           ardency
           of
           prayers
           ,
           both
           for
           pardon
           ,
           and
           grace
           ,
           which
           God
           in
           that
           case
           failes
           not
           to
           give
           ,
           and
           so
           to
           restore
           such
           a
           man
           to
           a
           greater
           stability
           of
           his
           former
           state
           .
        
         
           §
           .
           32.
           
           And
           so
           still
           this
           is
           neither
           finall
           ,
           nor
           simply
           totall
           ,
           as
           that
           signifies
           
             withdrawing
             all
             grace
          
           ,
           but
           onely
           totall
           for
           a
           time
           in
           the
           sence
           declared
           ,
           as
           it
           signified
           the
           withdrawing
           what
           was
           necessary
           to
           their
           present
           state
           .
        
         
           §
           .
           33.
           
           And
           I
           need
           not
           shew
           you
           how
           far
           this
           is
           reconcileable
           with
           
             sufficient
             grace
          
           ,
           any
           farther
           then
           thus
           ,
           that
           such
           an
           one
           though
           severely
           mulcted
           hath
           yet
           time
           for
           repentance
           and
           grace
           to
           make
           some
           use
           of
           it
           ,
           which
           if
           he
           failes
           not
           in
           ,
           he
           hath
           assurance
           of
           
             more
             grace
          
           ,
           and
           this
           demonstrated
           to
           be
           so
           ,
           by
           his
           not
           being
           cut
           off
           in
           his
           sins
           ,
           (
           Gods
           
             long-suffering
             leading
             him
             to
             repentance
             ,
             )
          
           and
           by
           
           the
           light
           of
           Gods
           word
           ,
           and
           articulation
           of
           his
           calls
           dayly
           continued
           to
           him
           ,
           which
           are
           not
           void
           of
           that
           grace
           ,
           which
           is
           sufficient
           to
           work
           conviction
           ,
           and
           hath
           the
           promise
           of
           more
           ,
           (
           upon
           asking
           ,
           )
           made
           to
           him
           that
           is
           thus
           qualified
           for
           it
           .
        
         
         
           §
           .
           34.
           
           Fourthly
           ,
           there
           is
           the
           
             removing
             the
             candlestick
          
           ,
           
           the
           withdrawing
           all
           the
           outward
           ordinary
           means
           of
           Grace
           ,
           the
           preaching
           of
           the
           Word
           and
           Sacraments
           ,
           which
           if
           it
           be
           done
           by
           the
           censures
           of
           the
           Church
           ,
           is
           called
           the
           
             delivering
             up
             to
             Satan
          
           ,
           or
           if
           it
           be
           done
           by
           Gods
           judgements
           ,
           invasion
           of
           barbarians
           ,
           &c.
           it
           is
           yet
           to
           those
           persons
           that
           are
           thus
           punished
           ,
           perfectly
           proportionable
           to
           that
           of
           the
           Church-censures
           .
           And
           yet
           of
           those
           it
           is
           said
           expresly
           by
           the
           Apostle
           ,
           that
           the
           end
           of
           inflicting
           them
           is
           
             for
             edification
             ,
             that
             they
             may
             be
             disciplined
             ,
          
           
           
             taught
             not
             to
             blaspheme
          
           .
           This
           supposes
           continuance
           
           of
           Grace
           to
           them
           that
           are
           thus
           punished
           ,
           and
           that
           sufficient
           to
           make
           use
           of
           this
           punishment
           to
           their
           amendment
           ,
           nay
           the
           punishment
           ,
           though
           it
           be
           the
           withdrawing
           of
           one
           instrument
           of
           Grace
           ,
           is
           it self
           another
           ,
           and
           therefore
           purposely
           chosen
           and
           allowed
           in
           exchange
           for
           the
           former
           ,
           because
           it
           is
           looked
           on
           as
           the
           more
           probable
           to
           produce
           the
           Effect
           .
        
         
           §
           .
           35.
           
           They
           that
           see
           so
           great
           a
           benefit
           withdrawn
           from
           them
           for
           their
           unworthiness
           ,
           will
           be
           thereby
           excited
           to
           reflect
           on
           their
           provocations
           ,
           and
           bewail
           them
           ,
           and
           contend
           by
           all
           regular
           means
           to
           regain
           what
           they
           have
           forfeited
           ,
           and
           to
           repair
           their
           defects
           some
           other
           way
           ,
           and
           this
           being
           the
           very
           end
           to
           which
           this
           punishment
           is
           by
           God
           designed
           ,
           it
           is
           not
           imaginable
           ,
           he
           doth
           yet
           (
           till
           this
           method
           also
           be
           despised
           )
           withold
           that
           degree
           of
           Grace
           from
           such
           which
           is
           necessary
           for
           the
           producing
           of
           the
           Effect
           .
        
         
           §
           .
           36.
           
           All
           the
           ordinances
           of
           God
           ,
           we
           know
           (
           and
           such
           are
           the
           Censures
           )
           yea
           and
           all
           the
           wise
           dispensations
           
           of
           his
           providence
           ,
           particularly
           his
           punishments
           of
           this
           life
           (
           and
           therefore
           this
           ,
           as
           the
           last
           ,
           
           beside
           excision
           )
           are
           instruments
           of
           Grace
           in
           the
           hands
           of
           his
           wisdome
           ,
           as
           well
           as
           the
           preaching
           of
           the
           word
           is
           ,
           and
           therefore
           in
           all
           reason
           to
           be
           resolved
           to
           be
           the
           vehicles
           of
           Grace
           also
           ,
           and
           so
           neither
           is
           this
           any
           objection
           against
           Gods
           giving
           
             sufficient
             Grace
          
           to
           those
           ,
           whom
           he
           thus
           punishes
           ,
           in
           case
           they
           begin
           to
           make
           use
           of
           it
           .
           If
           they
           do
           not
           ,
           but
           continue
           still
           obstinate
           ,
           't
           is
           just
           it
           should
           at
           length
           be
           withdrawn
           from
           them
           .
        
         
           §
           ,
           37.
           
           But
           this
           must
           be
           understood
           onely
           of
           those
           persons
           to
           whom
           the
           light
           of
           the
           Gospel
           had
           formerly
           shined
           ,
           not
           to
           their
           distant
           posterity
           ,
           which
           never
           have
           had
           any
           gleames
           of
           it
           ,
           though
           their
           Ancestors
           had
           the
           fullest
           Sunshine
           .
           These
           are
           to
           be
           reckon'd
           with
           the
           heathen
           ,
           with
           whom
           you
           know
           we
           undertook
           not
           to
           meddle
           ,
           treating
           onely
           of
           the
           Scripture-Election
           ,
           terminated
           in
           those
           to
           whom
           the
           Scripture
           is
           revealed
           .
        
         
           §
           .
           38.
           
           Fifthly
           there
           is
           a
           totall
           and
           
             finall
             withdrawing
          
           of
           all
           grace
           ,
           as
           well
           as
           the
           means
           of
           it
           ,
           
           which
           is
           visible
           in
           the
           cutting
           off
           such
           an
           one
           in
           his
           sins
           ,
           and
           when
           this
           comes
           ,
           our
           former
           supposall
           of
           
             sufficient
             grace
          
           ,
           as
           of
           the
           preaching
           of
           the
           word
           ,
           and
           God's
           calls
           ,
           are
           utterly
           at
           an
           end
           ,
           but
           this
           breeds
           no
           shew
           of
           difficulty
           ,
           that
           man
           having
           enjoyed
           and
           mispent
           his
           time
           of
           
             sufficient
             grace
          
           ,
           and
           now
           the
           
             store-houses
             are
             shut
             up
          
           .
        
         
           §
           .
           39.
           
           But
           there
           is
           yet
           possibly
           a
           sixth
           state
           of
           with-drawing
           ,
           when
           before
           either
           cutting
           off
           ,
           or
           
           with-drawing
           Gods
           
             outward
             calls
          
           ,
           whilst
           life
           ,
           and
           the
           preaching
           of
           the
           word
           is
           continued
           ,
           the
           obdurate
           sinner
           ,
           that
           hath
           long
           hardened
           his
           own
           heart
           against
           God
           ,
           thereby
           provokes
           him
           totally
           to
           with-draw
           all
           inward
           Grace
           from
           him
           ,
           as
           much
           as
           if
           he
           were
           already
           in
           hell
           ;
           This
           seems
           to
           be
           Pharaoh's
           
           case
           after
           the
           sixth
           judgement
           ,
           and
           was
           designed
           by
           God
           to
           very
           excellent
           ends
           ,
           to
           make
           him
           an
           example
           to
           all
           those
           that
           should
           be
           inclined
           
             to
             harden
             their
             hearts
             against
             God
          
           ;
           And
           though
           we
           know
           not
           that
           God
           thus
           deals
           with
           any
           others
           ,
           yet
           it
           is
           sure
           he
           justly
           may
           with
           all
           whom
           he
           may
           justly
           cut
           off
           in
           their
           sins
           .
           And
           in
           this
           case
           I
           acknowledge
           the
           non-conversion
           of
           such
           a
           man
           is
           not
           onely
           imputable
           to
           the
           
             indisposition
             of
             the
             person
             to
             be
             wrought
             on
             ,
          
           but
           also
           to
           the
           
             withdrawing
             of
             the
             divine
             grace
          
           ,
           for
           then
           ,
           as
           I
           said
           ,
           the
           former
           supposal
           (
           of
           the
           like
           sufficiency
           remaining
           )
           ceaseth
           ,
           and
           is
           out-dated
           .
        
         
           §
           .
           40.
           
           What
           fresh
           difficulties
           can
           arise
           from
           this
           concession
           ,
           I
           cannot
           divine
           ,
           unless
           1.
           it
           should
           be
           objected
           ,
           that
           then
           ,
           it
           seems
           ,
           the
           word
           is
           not
           alwayes
           the
           vehicle
           of
           Grace
           ,
           and
           then
           2.
           who
           knows
           when
           it
           is
           so
           ,
           when
           not
           ?
           And
           how
           then
           is
           this
           reconcileable
           with
           the
           doctrine
           of
           
             sufficient
             grace
          
           alwayes
           accompanying
           the
           word
           ?
           And
           to
           these
           the
           answers
           are
           obvious
           ,
           1.
           that
           it
           is
           granted
           that
           the
           
           Word
           is
           not
           the
           vehicle
           of
           Grace
           to
           the
           
             Divils
             who
             believe
             and
             tremble
          
           ,
           to
           the
           damned
           who
           have
           received
           their
           sentence
           ,
           nay
           nor
           to
           those
           that
           are
           thus
           arrived
           to
           the
           highest
           degree
           of
           obduration
           in
           this
           life
           ,
           and
           have
           ,
           as
           Pharaoh
           ,
           this
           exterminating
           sentence
           passed
           upon
           them
           .
           It
           is
           sufficient
           if
           it
           be
           so
           to
           them
           that
           are
           in
           a
           capacity
           to
           make
           use
           of
           it
           ,
           and
           have
           not
           utterly
           hardened
           themselves
           against
           it
           ,
           the
           Scripture-expression
           being
           ,
           that
           the
           Gospel
           is
           
             the
             power
             of
             God
             to
             salvation
             to
             every
             one
             that
             believes
          
           
           it
           ,
           and
           this
           is
           enough
           to
           establish
           our
           pretensions
           ,
           the
           doctrine
           of
           
             sufficient
             grace
          
           .
           There
           is
           a
           competent
           time
           allowed
           every
           man
           ,
           and
           't
           is
           certain
           ,
           death
           is
           the
           conclusion
           of
           it
           ,
           't
           is
           possible
           some
           space
           before
           death
           .
        
         
         
           §
           .
           41.
           
           As
           for
           the
           second
           ,
           if
           it
           were
           on
           the
           premised
           grounds
           granted
           ,
           that
           sometimes
           it
           cannot
           be
           known
           whether
           or
           no
           the
           preaching
           of
           the
           Word
           do
           then
           bring
           this
           Grace
           with
           it
           ,
           yet
           the
           one
           regular
           consequence
           would
           be
           that
           we
           should
           all
           be
           the
           more
           carefull
           to
           make
           use
           of
           Grace
           ,
           when
           it
           is
           afforded
           :
           But
           when
           to
           this
           is
           added
           ,
           that
           this
           barren
           season
           is
           alwayes
           the
           reward
           of
           obstinate
           obduration
           (
           and
           of
           nothing
           less
           then
           that
           )
           As
           long
           as
           
           we
           have
           any
           softness
           left
           ,
           that
           is
           our
           assurance
           that
           this
           sad
           time
           is
           not
           yet
           come
           upon
           us
           .
           They
           that
           go
           on
           in
           their
           obdurate
           course
           ,
           have
           reason
           to
           expect
           this
           fatal
           period
           every
           hour
           ,
           but
           they
           that
           have
           remorse
           ,
           and
           any
           degree
           of
           sincere
           relenting
           ,
           may
           know
           by
           this
           ,
           that
           this
           state
           of
           spiritual
           death
           hath
           not
           yet
           seized
           them
           ,
           and
           that
           is
           sufficient
           to
           guard
           this
           doctrine
           from
           all
           noxious
           consequences
           ,
           having
           provided
           that
           none
           shall
           hereby
           think
           his
           state
           desperate
           ,
           that
           is
           willing
           to
           reform
           it
           .
        
         
           §
           .
           42.
           
           But
           then
           it
           is
           farther
           to
           be
           remembred
           ,
           that
           there
           appears
           not
           in
           the
           word
           of
           God
           ,
           any
           other
           example
           of
           this
           totall
           spirituall
           dereliction
           finally
           
           inflicted
           ,
           
             before
             death
          
           ,
           but
           onely
           that
           of
           Pharaoh
           ,
           after
           the
           time
           that
           God
           is
           said
           to
           have
           
             hardened
             his
             heart
          
           ;
           and
           the
           reason
           of
           this
           is
           set
           down
           ,
           God
           
             keeps
             him
             alive
          
           ,
           after
           the
           time
           due
           to
           his
           excision
           ,
           that
           he
           
             might
             shew
             in
             him
             his
             power
             .
          
           And
           such
           singular
           examples
           ought
           no
           farther
           to
           be
           
           taken
           into
           consideration
           by
           us
           at
           this
           distance
           from
           them
           ,
           then
           to
           warn
           us
           ,
           that
           we
           keep
           as
           far
           as
           it
           is
           possible
           from
           the
           like
           provocations
           ,
           And
           then
           there
           remains
           not
           ,
           that
           I
           discern
           ,
           any
           farther
           appearance
           of
           difficulty
           in
           this
           matter
           .
        
         
           §
           .
           43.
           
           As
           for
           any
           others
           that
           shall
           be
           apt
           to
           occur
           ,
           when
           men
           set
           themselves
           to
           consider
           of
           these
           
           points
           ,
           not
           divining
           what
           they
           are
           ,
           I
           may
           not
           pretend
           to
           speak
           to
           them
           ,
           any
           farther
           then
           thus
           ,
           that
           in
           all
           probability
           they
           may
           be
           measured
           by
           these
           ,
           which
           you
           have
           chosen
           to
           mention
           ,
           and
           by
           nearer
           approach
           to
           them
           be
           likewise
           found
           not
           to
           be
           so
           deep
           ,
           as
           at
           the
           distance
           they
           are
           conceited
           to
           be
           .
           This
           then
           concludes
           your
           trouble
           ;
           It
           remains
           that
           according
           to
           my
           promise
           I
           now
           onely
           annex
           the
           
             Letters
             of
             Praescience
          
           ,
           and
           hasten
           to
           subscribe
           my self
        
         
           
             Your
             most
             affectionate
             brother
             and
             servant
             H.
             HAMMOND
             .
          
        
      
       
         
         
           The
           Extracts
           of
           three
           LETTERS
           Concerning
           Gods
           Praescience
           reconciled
           with
           Liberty
           and
           Contingency
           ,
           referred
           to
           ,
           and
           promised
           in
           the
           first
           Letter
           to
           D.
           Sanderson
           ,
           §.
           8.
           
        
         
           
             THE
             FIRST
             LETTER
             .
          
           
             §
             .
             1.
             
             AS
             to
             the
             distinction
             betwixt
             inevitably
             and
             infallibly
             ,
             (
             of
             which
             you
             desire
             my
             sence
             )
             it
             is
             certain
             you
             must
             understand
             no
             more
             by
             the
             infallibility
             ,
             then
             is
             vulgarly
             meant
             by
             Necessitas
             
             
               ex
               hypothesi
            
             ,
             which
             is
             no
             more
             then
             that
             whatsoever
             is
             ,
             cannot
             not
             be
             ,
             or
             ,
             
               omne
               quod
               est
               ,
               eo
               ipso
               quod
               est
               ,
               necessariò
               est
               .
            
             For
             so
             whatsoever
             is
             seen
             ,
             or
             (
             which
             is
             all
             one
             in
             an
             infinite
             Deity
             )
             foreseen
             by
             God
             ,
             is
             thereby
             supposed
             to
             have
             ,
             in
             that
             science
             of
             his
             ,
             an
             objective
             being
             ;
             If
             it
             were
             not
             ,
             or
             did
             not
             come
             to
             pass
             ,
             it
             should
             have
             no
             such
             
               objective
               being
            
             ,
             if
             it
             
             have
             ,
             it
             is
             thereby
             evidenced
             to
             be
             seen
             by
             him
             ,
             who
             
               was
               ,
               is
               ,
               and
               is
               to
               come
               ,
            
             and
             so
             (
             being
             infinite
             )
             is
             equally
             present
             to
             all
             ,
             and
             equally
             sees
             ,
             and
             knows
             all
             from
             all
             eternity
             .
             What
             therefore
             you
             conclude
             (
             as
             it
             is
             most
             agreeable
             to
             this
             ,
             so
             it
             )
             is
             most
             true
             ,
             that
             
               God
               knows
               all
               things
               as
               they
               are
               ,
            
             such
             as
             come
             to
             pass
             contingently
             ,
             he
             knows
             to
             come
             contingently
             ,
             and
             from
             thence
             I
             undeniably
             conclude
             ,
             therefore
             they
             are
             contingent
             ;
             As
             for
             Socinus's
             resolution
             
             that
             he
             foresees
             onely
             what
             are
             foreseeable
             ,
             and
             that
             contingents
             are
             not
             such
             ,
             but
             onely
             those
             that
             come
             to
             pass
             by
             his
             decree
             ,
             I
             conceive
             it
             as
             dangerous
             
             as
             M.
             Calvins
             ,
             that
             he
             predetermines
             all
             things
             ,
             
             and
             it
             is
             visibly
             as
             false
             .
             For
             it
             is
             evident
             by
             the
             prophecies
             of
             Judas
             &c.
             that
             God
             long
             (
             before
             )
             foresees
             sins
             ,
             which
             are
             as
             certainly
             contingent
             ,
             and
             not
             decreed
             or
             decreeable
             by
             God.
             If
             therefore
             any
             
             that
             writes
             against
             the
             Remonstrants
             go
             about
             to
             retort
             their
             arguments
             ,
             and
             conclude
             from
             their
             acknowledgements
             of
             
               Gods
               praescience
            
             ,
             what
             is
             charged
             on
             their
             adversaries
             doctrine
             of
             praedetermination
             ,
             I
             conceive
             it
             is
             but
             a
             boast
             ,
             that
             hath
             no
             least
             force
             in
             it
             ,
             praedetermination
             having
             a
             visible
             influence
             and
             causality
             on
             the
             object
             ,
             but
             eternal
             vision
             ,
             
             or
             praevision
             being
             so
             far
             from
             imposing
             necessity
             on
             the
             thing
             to
             be
             ,
             that
             it
             supposes
             it
             to
             be
             already
             ,
             from
             the
             free
             choice
             of
             the
             Agent
             ,
             and
             that
             being
             of
             it
             is
             ,
             in
             order
             of
             nature
             ,
             before
             its
             being
             seen
             .
             Gods
             seeing
             ,
             or
             foreseeing
             hath
             no
             more
             operation
             or
             causality
             of
             any
             kind
             on
             the
             object
             ,
             then
             my
             seeing
             your
             letter
             hath
             caused
             your
             letter
             .
             You
             wrote
             freely
             ,
             and
             now
             I
             see
             it
             ,
             and
             that
             being
             supposed
             ,
             it
             is
             infallibly
             certain
             that
             you
             have
             written
             ,
             and
             that
             you
             cannot
             not
             have
             written
             .
             And
             just
             so
             it
             is
             in
             respect
             of
             God.
             Onely
             I
             am
             finite
             ,
             and
             so
             is
             my
             sight
             ,
             I
             see
             few
             things
             ,
             and
             those
             onely
             which
             are
             present
             ,
             but
             God
             being
             infinite
             sees
             all
             
               ab
               infinito
            
             ,
             that
             are
             never
             so
             long
             hence
             future
             .
             —
             At
             Cambridge
             they
             have
             lately
             printed
             
               Origen
               contra
               Celsum
            
             ,
             and
             
               Philocalia
               Gr.
               &
               Lat.
            
             (
             which
             were
             rarely
             had
             and
             dear
             )
             the
             latter
             of
             which
             hath
             good
             Chapters
             on
             this
             subject
             .
          
           
             §
             .
             2.
             
             This
             Letter
             met
             with
             some
             prepossessions
             ,
             so
             far
             advanced
             ,
             as
             to
             cause
             a
             Reply
             of
             some
             length
             ,
             and
             that
             necessitated
             my
             larger
             endeavours
             to
             remove
             them
             ,
             which
             I
             shall
             here
             add
             also
             ;
             His
             Reply
             ,
             
             to
             which
             this
             referres
             ,
             is
             none
             of
             my
             goodes
             ,
             and
             therefore
             I
             may
             not
             take
             that
             liberty
             in
             disposing
             of
             that
             ,
             but
             you
             will
             discerne
             the
             force
             of
             it
             ,
             in
             my
             returnes
             ,
             which
             were
             as
             followes
             .
          
        
         
           
             The
             Second
             LETTER
             .
          
           
             
               SIR
               .
            
          
           
             §
             .
             3.
             
             I
             received
             your
             Letter
             ,
             and
             in
             it
             your
             sence
             of
             that
             difficult
             point
             ,
             which
             I
             cannot
             approve
             of
             ,
             but
             on
             the
             contrary
             assure
             my self
             ,
             that
             as
             Omnipotence
             is
             not
             onely
             the
             power
             of
             doing
             all
             
             things
             that
             any
             or
             all
             creatures
             can
             do
             ,
             but
             more
             then
             so
             ,
             the
             doing
             all
             things
             that
             imply
             not
             a
             contradiction
             ,
             (
             as
             the
             same
             thing
             at
             once
             to
             be
             and
             not
             to
             be
             ,
             the
             doing
             of
             those
             being
             as
             impossible
             to
             God
             ,
             as
             it
             is
             to
             lye
             ,
             )
             so
             the
             Omniscience
             of
             God
             is
             the
             knowing
             all
             things
             which
             any
             creature
             can
             know
             ,
             and
             not
             onely
             so
             ,
             but
             the
             knowing
             all
             things
             which
             implye
             not
             a
             contradiction
             to
             be
             known
             ,
             and
             then
             that
             will
             be
             extensible
             to
             all
             things
             that
             are
             past
             ,
             present
             ,
             or
             to
             come
             ,
             of
             what
             sort
             soever
             they
             are
             ;
             what
             is
             past
             ,
             or
             present
             ,
             or
             being
             future
             is
             decreed
             by
             him
             ,
             or
             comes
             to
             passe
             by
             some
             necessary
             cause
             in
             nature
             ,
             which
             he
             decrees
             not
             to
             hinder
             ,
             Gods
             knowledge
             of
             these
             will
             not
             ,
             I
             suppose
             ,
             be
             doubted
             of
             .
             All
             the
             question
             will
             be
             of
             
               future
               contingents
            
             ,
             which
             before
             they
             are
             done
             ,
             
             are
             possible
             to
             be
             ,
             or
             not
             to
             be
             ,
             but
             whensoever
             
             they
             come
             to
             passe
             ,
             are
             as
             determinately
             in
             being
             ;
             as
             is
             any
             thing
             else
             ,
             (
             the
             most
             necessary
             ,
             )
             that
             is
             allready
             done
             .
             Unlesse
             then
             ,
             what
             by
             being
             future
             is
             out
             of
             my
             reach
             ,
             is
             also
             by
             being
             future
             ,
             out
             of
             Gods
             reach
             ,
             there
             can
             be
             no
             pretense
             that
             any
             such
             future
             contingent
             should
             not
             be
             objicible
             to
             Gods
             all
             seeing
             knowledge
             .
          
           
             §
             .
             4.
             
             And
             that
             nothing
             that
             ever
             shall
             be
             ,
             or
             will
             come
             to
             passe
             ,
             is
             thus
             out
             of
             Gods
             reach
             ,
             must
             sure
             be
             yeilded
             to
             
               Gods
               immensity
            
             ,
             which
             relating
             
             to
             time
             ,
             as
             well
             as
             place
             ,
             it
             will
             be
             equally
             derogatory
             to
             it
             to
             limit
             it
             to
             the
             present
             time
             ,
             in
             opposition
             to
             the
             future
             ,
             and
             to
             the
             present
             ,
             (
             be
             it
             whatsoever
             finite
             ,
             )
             place
             .
             This
             therefore
             I
             take
             to
             be
             the
             one
             thing
             fit
             to
             be
             considered
             in
             this
             matter
             ,
             whether
             Gods
             immensity
             comprehend
             not
             a
             commensuration
             to
             all
             time
             ,
             and
             somewhat
             beyond
             that
             ,
             as
             much
             as
             infinite
             is
             beyond
             finite
             .
          
           
             §
             .
             5.
             
             This
             I
             suppose
             cannot
             be
             denyed
             to
             the
             Notion
             which
             is
             due
             to
             a
             Deity
             ,
             and
             if
             so
             ,
             then
             God
             was
             immense
             from
             all
             eternity
             ,
             and
             cannot
             be
             imagined
             to
             advance
             or
             arrive
             to
             this
             by
             any
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             proficiency
             ,
             or
             improvement
             ,
             by
             continuing
             or
             enduring
             from
             the
             beginning
             to
             this
             time
             ,
             or
             to
             the
             end
             of
             the
             world
             ,
             but
             in
             every
             imaginable
             point
             of
             time
             ,
             even
             before
             time
             was
             ,
             he
             was
             thus
             immense
             ,
             and
             if
             so
             ,
             his
             knowledge
             being
             as
             immense
             as
             himself
             ,
             all
             that
             he
             was
             from
             eternity
             present
             to
             ,
             
               (
               i.
               e.
            
             all
             things
             that
             ever
             were
             or
             shall
             be
             ,
             )
             must
             needs
             be
             objected
             to
             his
             knowledge
             .
          
           
             §
             .
             6.
             
             Against
             this
             ,
             your
             prime
             argument
             is
             ,
             
               that
               it
               is
               no
               more
               derogatory
               to
               his
               omniscience
               not
               to
               know
               that
               which
               is
               in
               nature
               unintelligible
               ,
               then
               to
               his
               Omnipotence
               ,
               not
               to
               do
               things
               impossible
               .
               ]
            
             This
             
             is
             expresly
             Socinus's
             grand
             argument
             ,
             and
             to
             it
             I
             
             answer
             .
             1.
             
             That
             the
             phrase
             ,
             
               (
               in
               nature
               unintelligible
               ,
            
             )
             may
             be
             set
             to
             signifie
             no
             more
             then
             what
             no
             naturall
             ,
             
               i.
               e.
            
             created
             power
             can
             know
             ,
             and
             then
             there
             is
             no
             truth
             in
             the
             proposition
             ,
             unlesse
             proportionably
             
               [
               impossible
            
             ]
             signify
             what
             no
             finite
             naturall
             created
             power
             can
             do
             :
             and
             if
             both
             those
             phrases
             be
             meant
             so
             ,
             there
             is
             nothing
             gain'd
             by
             it
             ,
             because
             a
             Deity
             may
             both
             do
             and
             know
             more
             ,
             then
             any
             creature
             can
             .
             But
             then
             secondly
             ,
             the
             phrase
             
               [
               in
               nature
               unintelligible
            
             ]
             may
             also
             signifie
             that
             which
             in
             the
             nature
             of
             things
             ,
             whether
             finite
             or
             infinite
             ,
             created
             or
             uncreated
             ,
             is
             not
             possible
             to
             be
             understood
             ;
             And
             thus
             I
             suppose
             you
             meane
             it
             ,
             and
             then
             the
             interpretation
             of
             the
             phrase
             must
             be
             ,
             that
             for
             such
             a
             thing
             to
             be
             objicible
             to
             any
             ,
             though
             infinite
             ,
             understanding
             ,
             implyes
             a
             contradiction
             ,
             (
             for
             nothing
             else
             is
             simply
             impossible
             :
             )
             And
             
             this
             being
             your
             meaning
             ,
             I
             absolutely
             deny
             ,
             that
             for
             God
             to
             be
             by
             his
             immensity
             present
             to
             all
             time
             ,
             (
             and
             all
             that
             he
             is
             present
             to
             ,
             he
             may
             see
             ,
             )
             implyes
             a
             contradiction
             ,
             or
             hath
             any
             appearance
             ,
             (
             to
             him
             that
             considers
             what
             infinite
             is
             ,
             )
             of
             so
             implying
             .
             And
             if
             you
             will
             make
             tryall
             and
             attempt
             to
             prove
             it
             doth
             ,
             it
             must
             be
             by
             proceeding
             on
             the
             known
             definition
             of
             contradictoryes
             ,
             a
             repugnance
             
               in
               terminis
            
             ,
             as
             
               idem
               eodem
               respectu
               esse
               &
               non
               esse
               ,
            
             and
             then
             you
             will
             soon
             discerne
             the
             unquestionable
             truth
             of
             my
             deniall
             .
             For
             Gods
             seeing
             all
             future
             contingents
             ,
             will
             neither
             imply
             God
             to
             be
             ,
             and
             not
             to
             be
             ,
             to
             see
             ,
             and
             not
             to
             see
             ,
             to
             see
             certainly
             ,
             and
             not
             to
             see
             certainly
             ,
             nor
             the
             future
             contingent
             to
             be
             ,
             and
             not
             to
             be
             ,
             or
             to
             be
             necessarily
             and
             not
             to
             be
             necessarily
             ,
             or
             to
             be
             future
             ,
             and
             not
             to
             be
             future
             .
             For
             the
             thing
             being
             future
             ,
             and
             contingent
             now
             ,
             
             and
             so
             continuing
             till
             it
             comes
             to
             passe
             ,
             and
             when
             it
             comes
             to
             passe
             ,
             coming
             to
             passe
             contingently
             ,
             and
             so
             as
             it
             might
             not
             come
             to
             passe
             also
             ,
             but
             when
             it
             actually
             is
             done
             ,
             it
             implying
             a
             contradiction
             ,
             (
             and
             so
             being
             impossible
             ,
             )
             not
             to
             be
             done
             ,
             and
             so
             being
             necessary
             
               necessitate
               hypotheticâ
            
             ,
             i.
             e.
             
               supposing
               that
               it
               is
            
             ,
             all
             this
             God
             sees
             and
             knowes
             by
             the
             severall
             acts
             of
             his
             intellect
             ,
             answerable
             to
             the
             severall
             notions
             of
             the
             thing
             .
          
           
             §
             .
             7.
             
             From
             all
             eternity
             ,
             and
             so
             in
             every
             point
             of
             time
             ,
             before
             it
             comes
             to
             passe
             ,
             God
             sees
             it
             both
             as
             future
             ,
             and
             as
             contingent
             ,
             and
             so
             ,
             as
             that
             ,
             which
             till
             it
             is
             ,
             may
             be
             or
             may
             not
             be
             ;
             and
             when
             it
             comes
             to
             passe
             ,
             
               in
               ipso
               fieri
            
             ,
             he
             sees
             the
             man
             that
             does
             it
             ,
             act
             freely
             ,
             having
             power
             to
             the
             contrary
             ,
             and
             the
             thing
             never
             necessary
             ,
             but
             as
             being
             done
             ,
             and
             that
             onely
             by
             that
             necessity
             ,
             whereof
             that
             proposition
             in
             logick
             is
             to
             be
             understood
             ,
             
               Omne
               quod
               est
               ,
               eo
               quod
               est
               ,
               necessariò
               est
               .
            
             All
             which
             is
             very
             obvious
             to
             be
             conceived
             ,
             and
             there
             is
             not
             the
             least
             contradiction
             ,
             or
             shew
             thereof
             in
             it
             .
          
           
             §
             .
             8.
             
             This
             one
             would
             thinke
             you
             readily
             granted
             ,
             when
             you
             say
             ,
             
               God
               infallibly
               knowes
               all
               that
               is
               past
               ,
               present
               ,
               or
               possible
               to
               be
               ,
            
             (
             for
             no
             man
             demands
             any
             more
             ,
             )
             yet
             you
             deny
             it
             again
             in
             these
             words
             ,
             
               [
               meer
               contingents
               which
               with
               equall
               possibility
               may
               be
               ,
               or
               may
               not
               be
               ,
               have
               no
               being
               in
               act
               ,
               and
               therefore
               can
               cast
               no
               reflection
               ,
               or
               objective
               being
               into
               the
               mind
               of
               God.
               ]
            
             To
             which
             I
             reply
             ,
             First
             ,
             that
             you
             ought
             to
             advert
             .
             1.
             
             That
             what
             may
             be
             ,
             or
             may
             not
             be
             ,
             may
             be
             .
             2.
             
             What
             may
             be
             ,
             is
             possible
             ,
             and
             3.
             
             You
             your self
             confesse
             that
             God
             knowes
             all
             that
             is
             possible
             .
             Secondly
             that
             the
             
               having
               no
               being
               in
               act
            
             ,
             (
             which
             seemes
             to
             be
             your
             stumbling
             block
             ,
             )
             is
             a
             phrase
             proportioned
             to
             the
             thing
             ,
             and
             to
             our
             
             finite
             understandings
             ,
             to
             which
             the
             thing
             is
             future
             onely
             ,
             and
             so
             hath
             no
             being
             yet
             :
             but
             when
             God
             is
             considered
             as
             infinite
             ,
             then
             whatsoever
             shall
             ever
             be
             in
             act
             ,
             that
             actuall
             being
             of
             it
             ,
             is
             the
             object
             of
             Gods
             sight
             ,
             and
             hath
             been
             so
             from
             all
             eternity
             ,
             and
             is
             no
             more
             removed
             from
             him
             ,
             then
             that
             is
             removed
             from
             me
             ,
             which
             is
             present
             with
             me
             ;
             And
             if
             you
             say
             ,
             
               God
               sees
               before
               ,
               what
               in
               after
               time
               shall
               hang
               in
               the
               ballance
               of
               humane
               indetermination
               ,
            
             i
             e.
             what
             he
             may
             do
             ,
             deliberates
             ,
             and
             is
             free
             to
             do
             ,
             or
             not
             to
             do
             ,
             but
             hath
             not
             yet
             done
             ,
             I
             demand
             ,
             why
             may
             he
             not
             also
             foresee
             which
             end
             of
             the
             ballance
             doth
             at
             length
             overpoise
             ?
             (
             Is
             not
             one
             of
             these
             as
             truly
             future
             ,
             as
             the
             other
             ,
             when
             the
             man
             is
             not
             yet
             borne
             ?
             )
             And
             so
             again
             ,
             which
             end
             doth
             not
             overpoise
             ,
             and
             never
             will
             ,
             although
             he
             see
             it
             might
             ,
             if
             the
             man
             should
             choose
             so
             ,
             and
             that
             the
             man
             may
             so
             choose
             ,
             but
             still
             that
             he
             doth
             not
             .
             This
             is
             it
             ,
             wherein
             you
             say
             the
             contradiction
             is
             ,
             and
             now
             it
             is
             visible
             there
             is
             none
             ,
             nor
             the
             least
             approach
             towards
             any
             .
          
           
             §
             .
             9.
             
             Here
             you
             add
             ,
             (
             which
             is
             your
             second
             main
             objection
             ,
             )
             
               that
               it
               is
               a
               mistake
               to
               call
               that
            
             
             
               possible
               ,
               which
               God
               foresees
               shall
               never
               be
               ,
               for
               if
               God
               foresees
               the
               contrary
               ,
            
             (
             i.
             e.
             
               that
               it
               shall
               never
               be
               ,
               )
               it
               is
               indeed
               impossible
               .
            
             But
             ,
             1.
             
             I
             pray
             ,
             is
             nothing
             possible
             to
             come
             to
             passe
             ,
             but
             what
             actually
             comes
             to
             passe
             ?
             If
             so
             ,
             nothing
             that
             is
             ,
             is
             contingent
             .
             But
             if
             some
             things
             be
             possible
             to
             come
             to
             passe
             ,
             which
             yet
             do
             not
             come
             to
             passe
             ,
             why
             may
             not
             God
             see
             they
             will
             not
             come
             to
             passe
             ?
             And
             if
             he
             can
             ,
             then
             that
             is
             no
             mistake
             ,
             which
             you
             say
             is
             .
             2.
             
             Do
             but
             change
             the
             word
             foresight
             into
             (
             which
             is
             the
             same
             ,
             )
             seeing
             from
             all
             eternity
             ,
             and
             then
             it
             is
             plain
             ,
             that
             God
             from
             all
             eternity
             may
             see
             that
             thing
             will
             never
             
             actually
             be
             ,
             which
             yet
             is
             free
             for
             the
             agent
             to
             do
             ,
             or
             not
             to
             do
             ,
             (
             and
             God
             sees
             that
             too
             ,
             )
             and
             so
             is
             possible
             every
             way
             ,
             save
             onely
             
               ex
               hypothesi
               ,
               on
               supposition
            
             that
             it
             will
             never
             be
             ;
             And
             as
             the
             bare
             
               hypotheticall
               necessity
            
             is
             no
             
               absolute
               necessity
            
             ,
             so
             the
             bare
             
               hypotheticall
               impossibility
            
             is
             no
             
               absolute
               impossibility
            
             .
             3.
             
             God
             sees
             every
             thing
             as
             it
             is
             ,
             and
             it
             's
             being
             or
             not
             being
             such
             ,
             is
             in
             order
             of
             nature
             antecedent
             to
             Gods
             seeing
             it
             ;
             Therefore
             it
             infallibly
             followes
             ,
             that
             if
             it
             be
             possible
             to
             be
             ,
             though
             it
             shall
             never
             be
             ,
             God
             sees
             it
             is
             possible
             to
             be
             ,
             and
             if
             God
             sees
             it
             possible
             ,
             it
             unavoidably
             followes
             that
             it
             is
             possible
             .
          
           
             §
             .
             10.
             
             And
             it
             is
             not
             fit
             here
             to
             interpose
             ,
             that
             
               though
               it
               seem
               to
               us
               possible
               ,
               in
               respect
               of
               second
               causes
               ,
               yet
               if
               God
               foresee
               the
               contrary
               ,
               it
               is
               indeed
               impossible
               ;
               ]
            
             For
             what
             I
             am
             by
             God
             left
             free
             to
             do
             ,
             or
             not
             to
             do
             ,
             that
             ,
             not
             onely
             seemes
             ,
             but
             is
             indeed
             possible
             ,
             and
             so
             it
             is
             ,
             though
             in
             event
             I
             never
             do
             it
             ,
             and
             being
             so
             in
             it self
             ,
             God's
             seeing
             it
             will
             never
             be
             ,
             hath
             no
             least
             influence
             upon
             it
             ,
             so
             as
             to
             make
             the
             least
             change
             in
             it
             ,
             (
             for
             that
             is
             the
             work
             of
             his
             will
             ,
             not
             of
             his
             
               knowledge
               ,
            
             )
             and
             so
             it
             cannot
             from
             possible
             convert
             it
             into
             impossible
             .
          
           
             §
             .
             11.
             
             When
             therefore
             you
             say
             ,
             
               no
               cause
               can
               effect
               that
               which
               God
               sees
               shall
               never
               be
               ,
            
             this
             is
             onely
             true
             
               in
               sensu
               composito
            
             ,
             that
             ,
             in
             case
             it
             shall
             never
             be
             ,
             and
             so
             God
             sees
             it
             shall
             never
             be
             ,
             no
             cause
             shall
             effect
             it
             ,
             but
             
               in
               sensu
               diviso
            
             it
             is
             most
             false
             ,
             for
             I
             am
             truly
             able
             to
             write
             more
             lines
             to
             you
             then
             I
             shall
             ever
             write
             ,
             or
             consequently
             then
             God
             foresees
             I
             shall
             write
             ,
             and
             even
             this
             ,
             that
             I
             am
             thus
             able
             ,
             God
             equally
             foresees
             .
          
           
             §
             ,
             12.
             
             By
             this
             you
             see
             how
             far
             I
             am
             from
             being
             convinced
             ,
             or
             by
             any
             reason
             forced
             to
             grant
             ,
             that
             
             
               future
               determinations
               of
               free
               agents
               are
               not
               foreseeable
               ,
            
             and
             what
             the
             inconvenience
             is
             of
             affirming
             they
             are
             not
             ,
             even
             no
             less
             then
             derogating
             from
             
               Gods
               Immensity
            
             ,
             and
             Infinity
             ,
             and
             judging
             the
             perceptions
             of
             an
             infinite
             Creator
             by
             our
             finite
             ,
             created
             measures
             ,
             his
             more
             then
             unfathom'd
             Ocean
             by
             my
             span
             ,
             and
             feigning
             contradictions
             ,
             where
             there
             are
             none
             .
          
           
             §
             .
             13.
             
             Now
             to
             the
             Inconveniences
             which
             you
             enumerate
             ,
             
             I
             shall
             reply
             also
             ,
             as
             oft
             as
             I
             perceive
             I
             have
             not
             prevented
             ,
             or
             answered
             them
             already
             .
             The
             first
             is
             ,
             that
             
               the
               sight
               can
               be
               no
               more
               certain
               then
               the
               things
               are
               which
               are
               seen
               ,
               and
               therefore
               there
               cannot
               be
               a
               certain
               knowledge
               of
               those
               things
               ,
               which
               in
               their
               causes
               are
               uncertain
               ,
               ]
            
             I
             answer
             that
             all
             the
             certainty
             of
             the
             knowledge
             of
             any
             thing
             depends
             upon
             its
             being
             first
             ,
             and
             then
             of
             its
             being
             known
             to
             be
             ,
             and
             not
             onely
             upon
             the
             certainty
             of
             its
             causes
             ;
             I
             do
             now
             as
             certainly
             know
             that
             I
             have
             written
             nine
             pages
             to
             you
             ,
             as
             I
             know
             that
             the
             fire
             burns
             ,
             therefore
             that
             may
             be
             
               known
               certainly
            
             ,
             which
             is
             not
             
               certain
               in
               its
               causes
            
             .
             And
             as
             that
             which
             is
             present
             to
             me
             is
             certainly
             known
             by
             me
             ,
             so
             are
             all
             things
             to
             come
             from
             all
             eternity
             ,
             present
             to
             an
             immense
             Creator
             ,
             be
             they
             contingent
             ,
             or
             not
             .
             And
             in
             this
             case
             there
             is
             not
             
               more
               in
               the
               effect
               then
               in
               the
               cause
               ,
            
             for
             what
             is
             contingently
             come
             to
             pass
             ,
             being
             done
             ,
             is
             certain
             ,
             and
             cannot
             be
             undone
             ,
             and
             God
             sees
             it
             ,
             as
             it
             is
             ,
             therefore
             he
             sees
             it
             as
             done
             ,
             and
             so
             certain
             ,
             yet
             as
             done
             contingently
             ,
             and
             so
             as
             that
             which
             might
             not
             have
             been
             ,
             the
             being
             ,
             certain
             ,
             the
             manner
             of
             its
             coming
             to
             act
             ,
             uncertain
             .
             The
             being
             then
             being
             the
             cause
             of
             the
             seeing
             ,
             or
             in
             nature
             antecedent
             to
             it
             ,
             and
             the
             seeing
             the
             effect
             or
             consequent
             of
             the
             being
             ,
             the
             certainty
             of
             the
             effect
             is
             
             but
             proportionable
             to
             ,
             and
             
               exceedeth
               not
               the
               cause
            
             .
          
           
             §
             .
             14.
             
             The
             
               second
               Inconvenience
            
             is
             ,
             that
             of
             saying
             
             
               that
               every
               thing
               that
               happens
               was
               certain
               to
               be
               ,
               before
               it
               happens
               ]
            
             But
             I
             say
             not
             so
             ,
             unless
             by
             certain
             you
             mean
             
               ex
               hypothesi
            
             ,
             certain
             to
             be
             ,
             in
             case
             it
             be
             ;
             for
             in
             case
             it
             should
             not
             be
             ,
             God
             should
             see
             it
             would
             not
             be
             ,
             and
             then
             it
             should
             be
             as
             certainly
             otherwise
             .
          
           
             §
             .
             15.
             
             The
             short
             is
             ,
             All
             
               Exhortations
               ,
               Industry
               ,
               Preaching
            
             ,
             &c.
             are
             founded
             in
             the
             liberty
             of
             our
             actions
             ,
             and
             if
             they
             be
             free
             till
             they
             be
             actually
             determined
             ,
             and
             then
             are
             past
             freedome
             ,
             and
             become
             necessary
             ,
             so
             consequently
             must
             Exhortations
             ,
             &c.
             be
             all
             usefull
             ,
             till
             the
             thing
             be
             done
             ,
             (
             and
             then
             indeed
             ,
             as
             to
             the
             doing
             ,
             or
             not
             doing
             that
             ,
             they
             are
             not
             usefull
             ,
             but
             their
             second
             season
             of
             usefulness
             comes
             in
             ,
             in
             case
             it
             were
             a
             sin
             ,
             
               Exhortation
               to
               Repentance
            
             ,
             &c.
             )
             and
             that
             is
             as
             much
             ,
             as
             can
             be
             or
             need
             be
             pretended
             to
             ,
             and
             this
             is
             fully
             competible
             with
             Gods
             seeing
             certainly
             from
             all
             eternity
             ,
             whatsoever
             shall
             come
             to
             pass
             in
             time
             ;
             His
             seeing
             it
             supposing
             it
             done
             ,
             though
             for
             the
             manner
             of
             its
             being
             done
             ,
             that
             were
             contingent
             ,
             and
             if
             so
             ,
             then
             is
             it
             not
             certain
             to
             be
             ,
             before
             it
             happens
             ,
             but
             it
             is
             certain
             to
             be
             ,
             when
             it
             is
             ,
             and
             it
             first
             is
             ,
             in
             order
             of
             nature
             ,
             before
             it
             is
             seen
             ,
             and
             its
             being
             already
             seen
             ,
             before
             it
             be
             done
             ,
             depends
             onely
             on
             the
             immensity
             of
             Gods
             presence
             ,
             and
             sight
             ,
             which
             reacheth
             out
             to
             all
             that
             ever
             shall
             be
             ;
             so
             that
             that
             which
             is
             future
             to
             us
             ,
             he
             is
             present
             to
             it
             ,
             and
             in
             that
             sence
             ,
             though
             he
             sees
             it
             as
             future
             ,
             t
             is
             yet
             present
             to
             him
             .
          
           
             §
             .
             16.
             
             Your
             
               third
               inconvenience
            
             is
             ,
             that
             ,
             
               by
               this
               ,
               the
               damnation
               of
               such
               or
               such
               men
               is
               as
               fixed
               and
               unalterable
               ,
            
             
             
               as
               though
               they
               were
               reprobated
               from
               all
            
             
             
               eternity
               ,
               and
               it
               is
               as
               ill
               in
               respect
               of
               me
               ,
               if
               I
               must
               inevitably
               be
               damned
               by
               my
               own
               free
               will
               ,
               as
               if
               I
               had
               been
               sentenced
               to
               Hell
               by
               Gods
               decree
               ,
               and
               in
               respect
               of
               God
               worse
               ,
               for
               he
               must
               be
               deprived
               of
               the
               free
               exercise
               of
               his
               omnipotence
               ,
               (
               because
               he
               cannot
               make
               that
               not
               to
               be
               which
               he
               foresees
               will
               be
               )
               and
               brought
               under
               a
               Stoicall
               Fatality
               ,
               and
               so
               be
               an
               helpless
               spectatour
               of
               what
               anothers
               will
               is
               pleased
               to
               effect
               .
               ]
            
             I
             answer
             if
             by
             
               [
               such
               and
               such
               men
            
             ]
             you
             mean
             such
             or
             such
             individuall
             entities
             ,
             without
             respect
             to
             their
             qualifications
             or
             demeanures
             ,
             then
             all
             your
             consequence
             ,
             as
             it
             is
             inconvenient
             ,
             so
             it
             is
             false
             ,
             for
             from
             Gods
             seeing
             
               ab
               aeterno
            
             ,
             that
             Judas
             will
             be
             reprobated
             ,
             it
             follows
             not
             ,
             that
             he
             sees
             he
             will
             be
             reprobated
             ,
             but
             for
             his
             willfull
             Treason
             .
             But
             if
             you
             mean
             by
             
               such
               or
               such
               men
            
             ]
             men
             so
             or
             so
             qualified
             ,
             i.
             e.
             finally
             impenitent
             ,
             then
             't
             is
             true
             ,
             but
             not
             inconvenient
             ,
             that
             finall
             impenitents
             ,
             should
             from
             all
             eternity
             be
             reprobated
             .
             And
             speaking
             of
             these
             in
             this
             sence
             ,
             't
             is
             true
             ,
             which
             you
             add
             ,
             that
             it
             is
             as
             ill
             in
             respect
             of
             the
             person
             ,
             i.
             e.
             finall
             impenitents
             ,
             meaning
             by
             
               [
               as
               ill
            
             ]
             as
             sad
             and
             penal
             ,
             nay
             't
             is
             more
             sad
             ,
             and
             penal
             to
             be
             reprobated
             for
             final
             impenitence
             ,
             which
             I
             am
             guilty
             of
             by
             my
             own
             free-will
             ,
             then
             it
             would
             be
             to
             be
             onely
             by
             Gods
             decree
             involved
             in
             it
             ,
             my
             willful
             culpable
             guilt
             being
             some
             addition
             to
             my
             misery
             ,
             and
             (
             as
             long
             as
             God
             is
             just
             )
             it
             being
             expectable
             that
             those
             punishments
             will
             be
             sharper
             ,
             which
             I
             bring
             on
             my self
             ,
             by
             the
             exercise
             of
             my
             free
             will
             ,
             then
             what
             comes
             on
             me
             by
             a
             decree
             grounded
             no
             way
             in
             my
             actions
             .
             And
             so
             still
             this
             is
             no
             Inconvenience
             .
             But
             if
             you
             mean
             by
             
               [
               as
               ill
            
             ]
             that
             which
             hath
             as
             little
             mixture
             of
             Gods
             goodness
             towards
             me
             ,
             then
             your
             consequence
             is
             false
             ,
             for
             to
             Gods
             seeing
             Judas
             reprobated
             ,
             
             and
             his
             seeing
             it
             
               ab
               aeterno
            
             ,
             it
             is
             no
             way
             consequent
             ,
             that
             he
             gives
             him
             no
             power
             to
             escape
             Damnation
             ,
             viz.
             Grace
             to
             be
             able
             to
             stand
             and
             not
             fall
             ,
             or
             Grace
             to
             recover
             if
             he
             will
             make
             use
             of
             it
             ,
             but
             the
             contrary
             rather
             follows
             ;
             For
             how
             can
             God
             see
             him
             damned
             for
             the
             
               betraying
               Christ
            
             ,
             and
             not
             repenting
             and
             returning
             ,
             unless
             this
             were
             done
             wilfully
             by
             him
             (
             sins
             of
             weakness
             and
             ignorance
             finding
             mercy
             ,
             as
             in
             the
             case
             of
             
               Saul
               ,
               persecuting
               the
               Church
            
             )
             and
             unless
             he
             were
             first
             a
             
               Disciple
               of
               Christ
            
             ,
             and
             so
             were
             illuminated
             ,
             and
             assisted
             by
             Christ
             ,
             and
             if
             he
             were
             so
             ,
             then
             he
             had
             this
             power
             and
             Grace
             ,
             or
             might
             have
             had
             it
             ,
             if
             he
             were
             not
             wanting
             to
             himself
             ,
             and
             if
             so
             ,
             then
             this
             was
             not
             so
             
               ill
               to
               him
            
             (
             in
             this
             sense
             ,
             of
             which
             now
             I
             speak
             )
             as
             to
             have
             been
             irrespectively
             reprobated
             ,
             and
             never
             vouchsafed
             this
             Grace
             .
          
           
             §
             .
             17.
             
             So
             when
             you
             say
             
               It
               is
               worse
               in
               respect
               of
               God
               ,
               and
               prove
            
             that
             
               because
               he
               must
               be
               deprived
               of
               the
               free
               exercise
               of
               his
               omnipotence
               ]
            
             there
             is
             no
             truth
             in
             that
             consequence
             ,
             or
             the
             reason
             of
             it
             .
             For
             Gods
             omnipotence
             consists
             not
             in
             being
             able
             to
             make
             both
             parts
             of
             a
             contradiction
             true
             ,
             that
             were
             in
             the
             very
             attempt
             a
             departing
             from
             veracity
             ,
             a
             falseness
             ,
             a
             sin
             ,
             and
             so
             the
             greatest
             impotence
             ,
             and
             so
             most
             contrary
             to
             omnipotence
             .
             And
             such
             is
             that
             ,
             which
             alone
             your
             consequence
             ,
             and
             the
             reason
             of
             that
             supposes
             ,
             making
             that
             not
             to
             be
             ,
             which
             he
             foresees
             will
             be
             ,
             for
             by
             the
             latter
             part
             of
             that
             expression
             you
             mean
             that
             which
             from
             eternity
             he
             sees
             to
             be
             done
             ,
             and
             then
             to
             be
             done
             and
             not
             to
             be
             done
             ,
             is
             
               in
               terminis
               contradictory
            
             .
             And
             this
             impotence
             or
             not
             being
             able
             to
             cause
             the
             same
             thing
             at
             once
             to
             be
             and
             not
             to
             be
             ,
             is
             far
             from
             all
             notions
             of
             
               Stoical
               fatality
            
             ,
             that
             I
             ever
             heard
             of
             (
             els
             sure
             all
             rationall
             creatures
             must
             be
             Stoicks
             ,
             for
             
             they
             all
             resolve
             that
             what
             is
             ,
             cannot
             not
             be
             )
             and
             as
             far
             from
             making
             
               God
               an
               idle
               helpless
               spectator
               of
               what
               anothers
               will
               is
               pleased
               to
               effect
               :
            
             for
             his
             providence
             ,
             and
             assistence
             ,
             and
             efficacy
             belong
             to
             other
             things
             ,
             not
             to
             the
             making
             that
             not
             to
             be
             ,
             when
             it
             is
             ,
             but
             to
             the
             preventing
             it
             before
             it
             came
             ,
             giving
             Grace
             sufficient
             ,
             preventing
             ,
             restraining
             ,
             exciting
             ,
             &c.
             ordering
             it
             and
             disposing
             of
             it
             to
             his
             own
             wise
             ends
             ,
             when
             it
             is
             done
             ,
             and
             punishing
             the
             doer
             justly
             ,
             if
             he
             repent
             not
             ,
             to
             which
             he
             is
             also
             ready
             to
             give
             Grace
             ,
             if
             he
             humbly
             ask
             ,
             and
             seek
             and
             knock
             for
             it
             :
             All
             this
             is
             supposed
             to
             be
             done
             by
             God
             ,
             and
             so
             God
             is
             no
             
               helpless
               spectator
            
             ,
             and
             all
             this
             is
             reconcileable
             with
             the
             effects
             being
             wrought
             by
             our
             free
             will
             ,
             as
             long
             as
             
               Gods
               grace
            
             works
             not
             irresistibly
             .
          
           
             §
             .
             18.
             
             Here
             I
             remember
             that
             of
             S.
             
               Augustin
               .
               de
               Civ
               .
               l.
            
             5.
             c.
             10.
             
             
               Nullo
               modo
               cogimur
               ,
               aut
               retenta
               praescientia
               Dei
               ,
               tollere
               voluntat
               is
               arbitrium
               ,
               aut
               retento
               voluntatis
               arbitrio
               ,
               Deum
               ,
               quod
               nefas
               est
               ,
               negare
               praescium
               futurorum
               ,
            
             (
             this
             is
             expresly
             contrary
             both
             to
             the
             Calvinists
             pretension
             on
             one
             side
             ,
             and
             the
             Socinians
             on
             the
             other
             .
             )
          
           
             §
             .
             19.
             
             Your
             
               fourth
               inconvenience
            
             is
             ,
             that
             
               then
               God
               never
               purposed
               to
               save
               all
               mankind
               .
               ]
            
             If
             by
             purposing
             
             you
             mean
             decreeing
             ,
             and
             by
             saving
             ,
             actually
             bestowing
             heaven
             upon
             them
             ,
             then
             that
             consequence
             is
             true
             ,
             but
             not
             in
             the
             least
             wise
             inconvenient
             ,
             for
             God
             never
             decreed
             to
             save
             final
             impenitents
             ,
             and
             such
             are
             many
             of
             mankind
             ,
             after
             the
             giving
             of
             Christ
             ,
             but
             on
             the
             contrary
             ,
             hath
             sworn
             such
             
               shall
               not
               enter
               into
               his
               rest
               .
            
             The
             saving
             of
             mankind
             which
             God
             decreed
             is
             the
             redeeming
             them
             ,
             and
             giving
             them
             Christ
             ,
             and
             Grace
             ,
             and
             making
             them
             salvable
             ,
             and
             being
             deficient
             in
             nothing
             toward
             
             that
             end
             to
             those
             ,
             that
             will
             make
             use
             of
             it
             .
             As
             for
             the
             other
             notion
             of
             Salvation
             ,
             it
             is
             no
             where
             said
             that
             God
             purposed
             that
             in
             the
             notion
             of
             decreeing
             ,
             but
             onely
             that
             he
             so
             will'd
             as
             to
             desire
             it
             ,
             and
             to
             give
             sufficient
             means
             of
             effecting
             it
             ,
             but
             those
             means
             proportioned
             to
             rational
             agents
             ,
             and
             so
             not
             violent
             or
             irresistible
             ,
             or
             such
             as
             should
             ,
             by
             being
             contrary
             to
             freedome
             ,
             exclude
             rewardableness
             .
             So
             when
             you
             say
             ,
             
               Christ
               could
               not
               have
               an
               intention
               to
               dye
               for
               them
               ,
               who
               he
               foresees
               would
               be
               nothing
               advantaged
               by
               it
               ]
            
             if
             by
             
               dying
               for
               them
            
             ]
             you
             mean
             so
             dying
             ,
             that
             they
             should
             actually
             be
             saved
             ,
             so
             't
             is
             true
             ,
             he
             intended
             not
             to
             dye
             for
             those
             that
             are
             finally
             impenitent
             ,
             and
             so
             are
             not
             advantaged
             by
             it
             ,
             for
             sure
             it
             is
             no
             part
             of
             his
             Covenant
             or
             intention
             in
             dying
             ,
             to
             save
             such
             :
             but
             if
             by
             
               dying
               for
               them
            
             you
             mean
             purchasing
             pardon
             ,
             upon
             supposition
             of
             repentance
             ,
             then
             that
             he
             intended
             thus
             to
             dye
             for
             them
             ,
             that
             make
             not
             this
             advantage
             of
             it
             ,
             (
             and
             so
             he
             sees
             make
             it
             not
             )
             appears
             evidently
             by
             many
             texts
             ,
             which
             tell
             us
             of
             his
             
               redeeming
               those
               that
               deny
               him
               ,
               that
               perish
               ,
            
             &c.
             and
             is
             intimated
             by
             the
             very
             style
             you
             use
             of
             their
             
               being
               nothing
               advantaged
               by
               it
            
             ,
             for
             if
             he
             did
             not
             purchase
             those
             advantages
             for
             them
             ,
             why
             is
             that
             phrase
             used
             ?
          
           
             §
             .
             20.
             
             Your
             fifth
             Inconvenience
             is
             ,
             
               that
               on
               this
            
             
             
               supposition
               ,
               God
               could
               not
               seriously
               call
               upon
               such
               ,
               whom
               his
               prescience
               points
               out
               for
               Damnation
               ,
               to
               repent
               ,
               more
               then
               I
               could
               bid
               him
               take
               heed
               that
               he
               fall
               not
               ,
               whom
               by
               tumbling
               down
               I
               saw
               mortally
               bruised
               already
               .
               ]
            
             I
             answer
             ,
             1.
             that
             if
             you
             mean
             any
             more
             by
             that
             phrase
             
               [
               his
               praescience
               points
               out
               to
               Damnation
               ]
            
             then
             
               [
               he
               sees
            
             ab
             aeterno
             ,
             
               that
               they
               will
               not
               repent
               ,
               but
               dye
               in
               their
               sins
               ,
               ]
            
             I
             reject
             the
             phrase
             ,
             as
             not
             belonging
             to
             the
             question
             ,
             my
             hypothesis
             
             being
             far
             from
             yielding
             ,
             that
             praescience
             doth
             any
             other
             way
             ,
             but
             this
             ,
             or
             in
             any
             other
             sense
             ,
             
               point
               out
            
             any
             
               to
               damnation
            
             .
             And
             therefore
             changing
             that
             obscurer
             for
             this
             other
             more
             perspicuous
             phrase
             ,
             I
             say
             that
             Gods
             praescience
             of
             mens
             not
             making
             use
             of
             his
             call
             ,
             is
             very
             reconcileable
             with
             the
             
               seriousness
               of
               his
               call
            
             ,
             which
             I
             inferr
             from
             Gods
             own
             words
             ,
             and
             oath
             ,
             
               as
               I
               live
               ,
               saith
               the
               Lord
               ,
               I
               desire
               not
               the
               death
               of
               him
               that
               dyes
               ,
               turn
               you
               ,
               turn
               you
               ,
               for
               why
               will
               you
               dye
               ?
            
             what
             can
             be
             more
             serious
             then
             this
             speech
             ,
             directed
             to
             those
             that
             dye
             ,
             and
             he
             sees
             ,
             obstinately
             
               will
               dye
            
             .
             But
             this
             differs
             widely
             from
             my
             
               warning
               him
               to
               take
               heed
               of
               falling
               ,
               whom
               I
               see
               actually
               fall'n
               ,
            
             because
             whensoever
             God
             thus
             calls
             not
             to
             fall
             ,
             the
             man
             is
             not
             fall'n
             :
             when
             he
             calls
             him
             to
             arise
             again
             ,
             being
             fall'n
             ,
             he
             is
             not
             irreversibly
             fall'n
             ,
             and
             therefore
             accordingly
             he
             calls
             him
             (
             not
             ,
             not
             to
             fall
             ,
             but
             )
             to
             rise
             again
             .
             And
             what
             God
             thus
             doth
             in
             time
             ,
             God
             
               ab
               aeterno
            
             decreed
             to
             do
             ,
             and
             his
             foreseeing
             it
             would
             not
             produce
             the
             desired
             effect
             ,
             was
             in
             order
             of
             nature
             after
             the
             decree
             of
             doing
             it
             ,
             and
             therefore
             is
             in
             no
             reason
             to
             have
             any
             influence
             on
             (
             so
             as
             to
             change
             )
             the
             decree
             ,
             and
             if
             not
             so
             ,
             then
             the
             decree
             standing
             still
             in
             force
             ,
             it
             is
             most
             necessary
             that
             it
             should
             be
             performed
             ,
             and
             so
             that
             God
             should
             in
             time
             call
             thus
             seriously
             to
             repentance
             .
          
           
             §
             .
             21.
             
             And
             indeed
             ,
             for
             God
             to
             foresee
             (
             as
             he
             doth
             ,
             or
             els
             would
             not
             punish
             for
             it
             ,
             )
             that
             his
             most
             serious
             call
             will
             be
             rejected
             ,
             and
             yet
             not
             to
             suppose
             his
             call
             is
             most
             serious
             ,
             is
             an
             absolute
             contradiction
             ,
             and
             so
             cannot
             possibly
             be
             supposed
             or
             imagined
             .
          
           
             §
             .
             22.
             
             To
             my
             argument
             of
             Judas's
             sin
             being
             foreseen
             ,
             and
             foretold
             by
             God
             ,
             from
             whence
             I
             conclude
             
             
             that
             that
             is
             foreseen
             which
             is
             not
             caused
             by
             God
             ,
             or
             to
             which
             the
             man
             is
             not
             determined
             by
             any
             act
             of
             Gods
             will
             )
             which
             you
             say
             is
             
               very
               pressing
            
             ,
             you
             answer
             by
             
               referring
               to
               my
               judgement
            
             1.
             
               whether
               the
               Prophecies
               could
               not
               have
               been
               fullfilled
               ,
               had
            
             Judas
             
               never
               been
               born
            
             :
             2.
             
               whether
               by
               listning
               to
               his
               Master
               he
               could
               not
               have
               repented
               ,
            
             &c.
             ]
             
             To
             the
             first
             I
             answer
             ,
             that
             the
             prophecy
             ,
             as
             it
             was
             terminated
             in
             him
             ,
             could
             not
             possibly
             have
             been
             fullfilled
             ,
             had
             
               he
               never
               been
               born
            
             ,
             and
             that
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             utmost
             completion
             of
             the
             prophecy
             Psal
             .
             41.
             9.
             was
             terminated
             in
             him
             ,
             the
             holy
             Ghost
             by
             S.
             Peter
             tells
             us
             ,
             Act.
             1.
             
             To
             the
             second
             ,
             that
             I
             doubt
             not
             but
             by
             listning
             to
             Christ
             ,
             he
             might
             have
             repented
             ,
             and
             then
             God
             foresaw
             that
             he
             might
             ,
             yet
             foresaw
             he
             would
             not
             do
             what
             he
             might
             ,
             and
             so
             foretold
             this
             ;
             whereas
             if
             he
             would
             have
             done
             otherwise
             ,
             it
             is
             as
             undoubted
             ,
             that
             God
             should
             have
             foreseen
             that
             ,
             and
             might
             ,
             if
             he
             had
             pleased
             ,
             have
             foretold
             it
             also
             ,
             as
             Christ
             did
             not
             onely
             his
             treason
             ,
             but
             also
             S.
             
               Peters
               denyall
            
             ,
             and
             repentance
             also
             .
             As
             for
             that
             which
             you
             suggest
             ,
             
               that
               the
               prophecy
               of
               him
               might
               be
               like
               that
               of
               Jonah
               ,
               conditional
               ]
            
             1
             ,
             there
             is
             little
             probability
             for
             it
             ,
             when
             the
             event
             hath
             so
             much
             otherwise
             interpreted
             it
             ,
             which
             if
             it
             had
             not
             done
             ,
             I
             should
             not
             have
             resisted
             your
             suggestion
             ,
             as
             far
             as
             concerned
             his
             perishing
             .
             But
             then
             2.
             you
             know
             my
             Argument
             was
             founded
             in
             Gods
             foreseeing
             his
             sin
             (
             and
             no
             his
             perishing
             )
             and
             to
             that
             his
             
               conditional
               foresight
            
             ,
             exemplified
             in
             Jonas
             to
             Nineveh
             ,
             is
             not
             applyable
             ,
          
           
             §
             .
             23.
             
             That
             which
             you
             cite
             from
             
               Chrysostome
               ,
               who
               gives
               for
               a
               reason
               why
               Christ
               admitted
               Judas
            
             
             
               to
               the
               Sacrament
               ,
               that
               nothing
               might
               be
               omitted
               that
               might
               conduce
               to
               his
               amendment
               ]
            
             belongs
             not
             to
             
             your
             first
             ,
             but
             second
             question
             ,
             and
             so
             I
             allowed
             of
             it
             ,
             as
             you
             see
             ,
             and
             am
             not
             prejudiced
             by
             it
             .
             For
             to
             your
             concluding
             question
             I
             answer
             expresly
             ,
             Christ
             look'd
             on
             
               Judas's
               not
               sinning
            
             ,
             or
             repenting
             ,
             as
             possible
             ,
             till
             by
             his
             repudiating
             all
             the
             means
             of
             Grace
             ,
             and
             his
             
               measure
               of
               iniquity
               fill'd
               up
            
             ,
             he
             withdrew
             his
             Grace
             from
             him
             ,
             which
             whether
             he
             did
             before
             ,
             or
             not
             till
             his
             death
             ,
             I
             have
             no
             means
             of
             desining
             .
             Onely
             this
             I
             resolve
             ,
             that
             Christs
             foreseeing
             what
             he
             would
             do
             ,
             had
             no
             least
             influence
             on
             the
             effect
             ,
             any
             more
             then
             the
             effect
             hath
             on
             the
             cause
             ,
             or
             the
             sense
             on
             the
             object
             ,
             Gods
             foresight
             being
             in
             nature
             consequent
             to
             ,
             and
             caused
             by
             his
             doing
             it
             ,
             not
             the
             cause
             of
             it
             .
             And
             when
             you
             say
             ,
             that
             
               if
               it
               were
               possible
               ,
               then
               the
               contrary
               was
               not
               certain
               ,
            
             I
             grant
             it
             was
             not
             certain
             ,
             till
             it
             was
             done
             ,
             and
             when
             you
             inferr
             ,
             
               then
               it
               could
               not
               be
               foreseen
               ,
            
             I
             deny
             the
             consequence
             ,
             for
             those
             things
             which
             are
             not
             certain
             ,
             till
             they
             are
             done
             ,
             may
             by
             an
             
               immense
               Deity
            
             be
             
               ab
               aeterno
            
             seen
             to
             come
             to
             passe
             in
             time
             ,
             and
             so
             that
             sight
             or
             foresight
             be
             as
             certain
             ,
             as
             a
             foresight
             of
             what
             is
             most
             necessary
             in
             its
             causes
             :
             and
             the
             reason
             is
             clear
             ,
             because
             of
             that
             which
             is
             done
             ,
             it
             is
             as
             certain
             that
             it
             is
             done
             ,
             as
             of
             that
             which
             is
             
               in
               causis
            
             ,
             it
             is
             certain
             ,
             that
             it
             is
             
               in
               causis
            
             ,
             and
             being
             so
             ,
             it
             may
             cast
             a
             reflexion
             on
             the
             understanding
             of
             him
             that
             is
             present
             to
             it
             ,
             and
             so
             is
             God
             to
             futures
             ,
             as
             well
             as
             to
             the
             present
             .
          
           
             §
             24
             ,
             And
             when
             you
             say
             in
             your
             Postscript
             ,
             that
             
               it
               is
               a
               contradiction
               to
               say
               that
               things
               past
               or
               future
            
             are
             present
             ,
             
               and
               therefore
               all
               things
               are
               not
               ,
               nay
               cannot
               be
               present
               to
               God
               ;
               ]
            
             I
             answer
             ,
             1.
             that
             you
             use
             not
             the
             right
             definition
             of
             a
             Contradiction
             ,
             in
             saying
             thus
             ,
             for
             future
             doth
             not
             contradict
             present
             ,
             but
             
               present
               and
               not
               present
            
             is
             a
             contradiction
             ,
             and
             so
             
             
               future
               and
               not
               future
            
             ;
             2.
             although
             it
             be
             granted
             of
             any
             finite
             thing
             ,
             that
             it
             cannot
             be
             both
             present
             and
             future
             ,
             yet
             God
             being
             immense
             ,
             may
             and
             must
             be
             present
             to
             that
             which
             is
             future
             ,
             or
             els
             he
             is
             bounded
             and
             limited
             .
             Yet
             this
             doth
             not
             inferr
             God
             to
             
               see
               what
               is
               future
               as
               present
            
             (
             which
             you
             say
             
               is
               to
               be
               deceived
            
             )
             but
             to
             see
             what
             is
             future
             as
             future
             ,
             which
             though
             indeed
             it
             be
             future
             ,
             yet
             he
             by
             his
             immensity
             may
             be
             present
             to
             it
             .
             And
             none
             of
             the
             inconveniences
             ,
             which
             you
             add
             ,
             follow
             on
             this
             ;
             onely
             let
             me
             tell
             you
             (
             on
             strength
             of
             that
             Proposition
             ,
             
               Quicquid
               est
               necessario
               est
               id
               quod
               est
               )
            
             that
             as
             God
             cannot
             change
             what
             is
             past
             ,
             so
             he
             cannot
             change
             that
             which
             is
             present
             ,
             so
             as
             to
             make
             it
             ,
             when
             it
             is
             present
             ,
             not
             present
             ,
             and
             then
             no
             more
             can
             he
             change
             that
             which
             is
             future
             ,
             so
             as
             to
             make
             it
             not
             future
             .
             All
             that
             can
             be
             done
             is
             ,
             either
             1.
             to
             make
             that
             which
             is
             contingent
             (
             and
             so
             may
             be
             or
             may
             not
             be
             )
             to
             become
             necessary
             ,
             by
             decreeing
             it
             ;
             or
             2.
             to
             come
             to
             pass
             really
             ,
             though
             but
             contingently
             ,
             or
             els
             3.
             not
             to
             come
             to
             pass
             ,
             or
             finally
             to
             leave
             it
             still
             free
             ,
             yet
             to
             foresee
             what
             will
             freely
             be
             done
             ,
             as
             much
             as
             what
             will
             necessarily
             be
             done
             .
          
           
             §
             .
             25.
             
             So
             that
             you
             see
             the
             maxime
             which
             you
             mislike
             ,
             is
             not
             so
             much
             ,
             that
             
               all
               things
               are
               present
               to
               God
               ,
            
             i.
             e.
             represented
             to
             him
             
               sub
               ratione
               praesentis
            
             ,
             as
             this
             ,
             that
             God
             by
             his
             immensity
             is
             present
             to
             all
             things
             ,
             and
             his
             sight
             being
             as
             infinite
             as
             his
             being
             ,
             this
             is
             as
             easie
             to
             be
             understood
             ,
             as
             the
             other
             ,
             or
             as
             any
             infinite
             is
             comprehensible
             by
             our
             finite
             understandings
             ,
             which
             you
             call
             
               duller
               apprehensions
            
             ,
             for
             so
             sure
             are
             all
             ours
             ,
             when
             we
             imploy
             them
             upon
             infinites
             .
             You
             see
             into
             what
             a
             length
             I
             am
             run
             ,
             indeed
             much
             above
             mine
             own
             intentions
             ,
             but
             shall
             not
             repent
             of
             it
             ,
             if
             it
             contribute
             to
             the
             disabusing
             
             you
             ,
             and
             shewing
             you
             the
             way
             out
             of
             this
             intricacy
             .
          
           
             §
             .
             26.
             
             This
             second
             Letter
             having
             some
             enforcements
             of
             the
             old
             ,
             and
             addition
             of
             new
             scruples
             ,
             returned
             to
             it
             ,
             by
             the
             same
             hand
             ,
             which
             I
             accounted
             it
             my
             duty
             to
             answer
             at
             Large
             ,
             by
             a
             third
             letter
             ,
             (
             which
             I
             suppose
             will
             conclude
             this
             controversy
             ,
             )
             I
             shall
             here
             also
             subjoin
             it
             .
             It
             was
             as
             followeth
             .
          
        
         
           
             The
             Third
             LETTER
             .
          
           
             
               SIR
               .
            
          
           
             §
             .
             27.
             
             THough
             yours
             of
             —
             made
             hast
             to
             me
             ,
             yet
             I
             found
             no
             leasure
             to
             afford
             it
             any
             serious
             reflections
             ,
             till
             this
             —
             and
             therefore
             being
             already
             guilty
             of
             two
             long
             delayes
             ,
             I
             shall
             not
             now
             encrease
             them
             by
             prooeme
             ,
             but
             fall
             immediately
             to
             the
             view
             of
             your
             reply
             .
             And
             in
             it
             ,
             what
             you
             first
             lay
             down
             ,
             partly
             by
             way
             of
             concession
             ,
             partly
             by
             way
             of
             apology
             for
             your
             own
             Notion
             ,
             partly
             by
             way
             of
             opposition
             to
             mine
             ,
             I
             must
             confesse
             I
             see
             not
             what
             propriety
             of
             application
             it
             hath
             to
             that
             
             which
             was
             the
             ground-work
             of
             my
             Paper
             ,
             
               viz
               :
               that
               whatsoever
               hath
               a
               being
               ,
               or
               ever
               shall
               have
               a
               being
               ,
               (
               which
               though
               by
               being
               future
               't
               is
               out
               of
               my
               reach
               ,
               yet
               by
               being
               future
               ,
               is
               not
               removed
               out
               of
               Gods
               reach
               ,
               )
               is
               objicible
               to
               Gods
               all-seeing
               eye
               of
               knowledge
               ,
            
             and
             this
             upon
             the
             grounds
             of
             his
             
               infinite
               unlimited
               immensity
            
             ,
             by
             you
             and
             by
             all
             Christians
             acknowledged
             ,
             
             and
             the
             
               no
               contradiction
            
             ,
             (
             which
             alone
             renders
             it
             impossible
             to
             God
             ,
             )
             which
             it
             implyes
             ,
             for
             God
             thus
             to
             reach
             out
             immensly
             ,
             and
             see
             all
             
               ab
               aeterno
            
             ,
             which
             (
             and
             in
             the
             manner
             as
             it
             )
             in
             time
             comes
             to
             passe
             .
          
           
             §
             .
             28.
             
             In
             stead
             of
             shewing
             this
             
               implicancy
               of
               a
               contradiction
            
             ,
             (
             which
             alone
             was
             to
             have
             been
             done
             ,
             )
             you
             have
             tendred
             a
             reason
             to
             prove
             ,
             
               [
               that
            
             
             
               God's
               knowledge
               is
               not
               properly
               said
               to
               be
               immense
               ,
               in
               regard
               he
               knowes
               all
               things
               possible
               ,
               ]
            
             viz
             :
             
               because
               they
            
             conjunctim
             
               are
               not
               absolutely
               infinite
            
             .
             But
             sure
             this
             hath
             no
             force
             against
             my
             position
             ,
             which
             doth
             not
             prove
             Gods
             immensity
             of
             knowledge
             ,
             
             by
             this
             argument
             of
             his
             
               knowing
               all
               things
               possible
            
             ,
             or
             by
             any
             other
             ,
             but
             takes
             that
             for
             granted
             ,
             and
             needing
             no
             proofe
             ,
             and
             from
             thence
             inferres
             and
             concludes
             the
             other
             ,
             
               viz
               :
               his
               knowing
               all
               things
               past
               ,
               present
               or
               future
               ,
            
             and
             against
             this
             concluding
             't
             is
             visible
             your
             reason
             is
             of
             no
             kind
             of
             force
             ,
             
               [
               for
               that
               these
            
             conjunctim
             
               are
               not
               infinite
               ,
            
             ]
             for
             an
             immense
             knowledge
             may
             and
             must
             see
             all
             finites
             ,
             though
             it self
             be
             infinite
             .
          
           
             §
             .
             29.
             
             So
             again
             ,
             when
             you
             say
             
               his
               immensity
               cannot
               relate
               to
               time
               ,
               and
               place
               ,
               which
               are
               both
               finite
               ,
            
             
             
               and
               you
               cannot
               see
               how
               any
               quantitative
               extension
               should
               be
               subjected
               in
               a
               purely
               spirituall
               essence
               ,
            
             and
             press
             this
             with
             absurdityes
             ,
             and
             
               strange
               consequences
            
             ,
             (
             as
             if
             it
             were
             maintained
             by
             them
             ,
             against
             whom
             your
             debates
             lye
             ,
             )
             if
             you
             consider
             again
             ,
             you
             will
             see
             ,
             there
             was
             no
             cause
             for
             it
             ,
             I
             am
             sure
             in
             my
             papers
             there
             was
             none
             ,
             which
             when
             they
             proposed
             to
             your
             consideration
             ,
             whether
             
               Gods
               immensity
            
             comprehend
             not
             a
             
               commensitration
               to
               all
               time
            
             ,
             immediately
             added
             ,
             
               and
               somewhat
               beyond
               that
               ,
               as
               much
               as
               infinite
               is
               beyond
               finite
               .
               By
               comprehending
            
             
             
               a
               commensuration
               to
               all
               time
            
             ,
             if
             when
             
             it
             had
             that
             immediate
             addition
             to
             explaine
             it
             ,
             it
             can
             be
             misunderstood
             ,
             I
             must
             then
             farther
             expresse
             my self
             ,
             that
             I
             meant
             ,
             no
             
               quantitative
               extension
            
             ,
             or
             indeed
             any
             more
             then
             this
             ,
             
               that
               God
               is
               ,
               was
               ,
               and
               shall
               be
               ,
            
             from
             ,
             and
             to
             all
             eternity
             ,
             and
             as
             his
             essence
             ,
             so
             is
             his
             Immensity
             ,
             Omnipresence
             ,
             Omniscience
             ;
             he
             sees
             and
             knowes
             all
             things
             ,
             not
             onely
             that
             are
             or
             have
             been
             ,
             but
             that
             ever
             shall
             ,
             or
             will
             be
             ,
             
               i.
               e.
            
             shall
             ever
             have
             an
             actuall
             being
             ,
             objicible
             to
             knowledge
             ,
             and
             even
             for
             possibles
             ,
             that
             yet
             never
             come
             to
             passe
             ,
             he
             sees
             and
             knowes
             both
             parts
             .
             1.
             
             That
             they
             are
             possible
             to
             be
             .
             2.
             
             That
             they
             will
             never
             be
             .
          
           
             §
             .
             30.
             
             This
             I
             have
             added
             in
             relation
             to
             those
             words
             of
             yours
             ,
             on
             which
             you
             seem
             to
             lay
             weight
             ,
             
               [
               The
               time
               to
               come
               is
               now
               no
               time
               ,
               as
               the
               things
            
             
             
               which
               meerly
               be
               possible
               ,
               are
               now
               no
               things
               ,
               and
               therefore
               to
               apprehend
               that
               God
               is
               in
               such
               time
               ,
               or
               that
               such
               things
               are
               present
               with
               him
               ,
               is
               to
               conceive
               that
               that
               is
               not
               .
               ]
            
          
           
             §
             .
             31.
             
             Here
             ,
             First
             ,
             let
             me
             tell
             you
             ,
             your
             comparison
             ,
             
             or
             proportion
             holds
             not
             ,
             being
             laid
             betwixt
             the
             
               time
               to
               come
            
             ,
             which
             is
             really
             future
             ,
             and
             the
             things
             
               meerly
               possible
            
             ,
             which
             shall
             never
             be
             ;
             But
             passing
             that
             ,
             't
             is
             certain
             Secondly
             ,
             that
             though
             the
             
               time
               to
               come
            
             ,
             according
             to
             our
             finite
             measures
             ,
             is
             now
             to
             us
             no
             time
             ,
             
               i.
               e.
            
             is
             not
             the
             present
             time
             ,
             (
             which
             holds
             equally
             of
             the
             
               time
               past
            
             ,
             which
             being
             past
             is
             now
             to
             us
             not
             present
             ,
             )
             yet
             in
             respect
             of
             
               Gods
               immensity
            
             this
             cannot
             be
             said
             ,
             for
             
             that
             were
             to
             encumber
             him
             with
             our
             
               sinite
               rules
            
             ,
             and
             measure
             infinity
             by
             our
             span
             of
             time
             ,
             which
             with
             me
             you
             professe
             to
             avert
             ,
             and
             abhor
             .
          
           
           
             §
             .
             32.
             
             So
             though
             the
             things
             
               meerly
               possible
            
             are
             
             now
             no
             things
             ,
             (
             I
             shall
             add
             ,
             nor
             ever
             shall
             be
             ,
             )
             yet
             even
             these
             are
             objicible
             to
             him
             as
             they
             are
             ,
             
               i.
               e.
            
             as
             things
             
               meerly
               possible
            
             ;
             which
             yet
             never
             shall
             actually
             be
             ,
             for
             he
             may
             and
             doth
             see
             that
             they
             are
             possible
             ,
             and
             also
             that
             they
             shall
             not
             come
             to
             passe
             .
          
           
             §
             .
             33.
             
             And
             when
             against
             this
             you
             argue
             ,
             that
             
             
               this
               is
               to
               conceive
               that
               which
               is
               not
               ,
               ]
            
             If
             you
             mean
             by
             it
             ,
             that
             which
             is
             not
             actually
             ,
             I
             grant
             it
             ,
             but
             find
             no
             inconvenience
             in
             affirming
             ,
             that
             God
             sees
             or
             conceives
             that
             to
             be
             possible
             ,
             which
             he
             sees
             is
             not
             ,
             nay
             shall
             never
             be
             ;
             But
             if
             you
             meane
             ,
             that
             if
             so
             ,
             
               then
               God
               conceives
               contrary
               to
               truth
               ,
            
             there
             is
             then
             no
             shew
             of
             truth
             in
             that
             consequence
             ,
             for
             his
             conceiving
             that
             to
             be
             
               meerly
               possible
            
             ,
             which
             is
             
               meerly
               possible
            
             ,
             is
             to
             see
             according
             ,
             (
             and
             that
             is
             not
             contrary
             ,
             )
             Nazianzen's
             speech
             that
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               alwayes
               is
            
             ,
             but
             neither
             properly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             was
             ,
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               shall
               be
            
             ,
             and
             that
             eternity
             is
             neither
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             time
             ,
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               part
               of
               time
            
             ,
             is
             so
             far
             from
             having
             any
             unkind
             aspect
             on
             my
             notions
             ,
             that
             it
             is
             the
             very
             thing
             that
             I
             contend
             ,
             that
             we
             
             must
             not
             go
             about
             to
             fathom
             eternity
             by
             our
             finite
             lines
             of
             time
             ,
             but
             lay
             all
             that
             is
             done
             in
             time
             ,
             or
             ever
             shall
             be
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               naked
               and
               bare
            
             before
             him
             ,
             and
             still
             acknowledge
             that
             beyond
             this
             ,
             there
             is
             an
             
               infinite
               abysse
            
             ,
             which
             we
             cannot
             fathom
             .
          
           
             §
             .
             34.
             
             On
             this
             what
             you
             build
             ,
             and
             apply
             equally
             to
             that
             which
             is
             past
             ,
             and
             
               future
               ,
               [
               that
               which
            
             
             
               is
               past
               vanishing
            
             ,
             say
             you
             ,
             
               into
               nothing
               ,
               and
               before
               it
               was
               ,
               being
               nothing
               ,
               ]
            
             might
             (
             me
             thinks
             )
             by
             being
             reflected
             on
             ,
             extricate
             you
             out
             of
             your
             labyrinth
             .
             For
             can
             you
             doubt
             that
             God
             knowes
             what
             
             is
             now
             past
             ?
             I
             presume
             you
             do
             not
             ,
             can
             not
             ;
             
             And
             then
             why
             may
             he
             not
             as
             well
             know
             what
             is
             future
             ?
             When
             the
             onely
             objection
             to
             that
             ,
             being
             
               [
               because
               it
               is
               not
               ,
               and
               he
               must
               then
               know
               that
               ,
               that
               is
               not
               ,
               ]
            
             you
             have
             equally
             resolved
             ,
             that
             
               that
               which
               is
               past
               ,
               is
               not
               ,
            
             as
             that
             that
             is
             future
             ;
             and
             so
             that
             your
             objection
             ,
             either
             holds
             against
             both
             ,
             or
             neither
             ,
             I
             pray
             consider
             this
             .
          
           
             §
             .
             35.
             
             Next
             when
             you
             insist
             ,
             
               that
               the
               acts
               of
               his
               infinite
               understanding
               ,
               in
               relation
               to
               the
               creature
               ,
            
             
             
               must
               needs
               be
               finite
               ,
               as
               the
               creatures
               are
               finite
               .
               ]
            
             I
             cannot
             apprehend
             ,
             how
             you
             can
             reap
             any
             the
             least
             advantage
             by
             it
             ,
             meaning
             ,
             as
             the
             words
             import
             ,
             
               that
               God
               sees
               things
               as
               they
               are
               ,
            
             for
             this
             you
             know
             and
             acknowledge
             is
             
               my
               ground
            
             also
             ,
             and
             to
             this
             it
             is
             consequent
             ,
             (
             and
             so
             not
             strange
             ,
             )
             that
             whatsoever
             he
             sees
             
               ab
               aeterno
            
             ,
             he
             must
             
               see
               ,
               as
               it
               is
            
             ,
             
             
               i.
               e.
            
             as
             it
             is
             done
             in
             time
             ,
             whether
             necessarily
             ,
             or
             contingently
             ,
             but
             no
             way
             consequent
             ,
             that
             he
             can
             see
             nothing
             
               ab
               aeterno
            
             ,
             because
             it
             is
             in
             time
             that
             it
             comes
             to
             passe
             ,
             for
             that
             which
             comes
             to
             passe
             in
             time
             ,
             he
             that
             is
             eternall
             ,
             and
             immense
             ,
             and
             omniscient
             ,
             may
             (
             seeing
             it
             
               implyes
               no
               contradiction
               ,
               )
               see
               ab
               aeterno
               ,
            
             though
             I
             who
             am
             finite
             ,
             and
             whose
             sight
             is
             limited
             ,
             and
             finite
             ,
             cannot
             .
          
           
             §
             .
             36.
             
             When
             therefore
             you
             argue
             ,
             
               that
               it
               is
               no
               more
               derogatory
               to
               his
               eternal
               wisdome
               ,
               to
               say
               that
            
             
             
               he
               sees
               or
               knowes
               this
               or
               that
               in
               time
               ,
               and
               not
            
             ab
             aeterno
             ,
             
               then
               it
               is
               to
               his
               infinite
               power
               ,
               to
               say
               that
               it
               workes
               in
               a
               finite
               manner
               ,
               ]
               Me
               thinks
            
             the
             fallacy
             should
             be
             to
             gross
             to
             impose
             on
             you
             ,
             upon
             a
             second
             view
             :
             The
             former
             member
             of
             your
             comparison
             expressly
             denying
             his
             
               seeing
               or
               knowing
               ab
               aeterno
            
             ,
             which
             is
             the
             greatest
             derogation
             to
             immensity
             ,
             and
             omniscience
             and
             eternity
             ,
             when
             the
             
             latter
             hath
             no
             such
             negation
             of
             his
             
               power
               of
               working
            
             ,
             but
             affirmes
             onely
             that
             he
             
               workes
               in
               a
               finite
               manner
            
             ,
             (
             which
             he
             may
             do
             sometimes
             ,
             when
             there
             is
             no
             need
             of
             interposing
             his
             infinite
             power
             ,
             )
             but
             not
             that
             he
             
               workes
               not
               ab
               aeterno
            
             ,
             which
             the
             proportion
             ,
             if
             it
             were
             observed
             ,
             would
             exact
             ,
             and
             then
             that
             would
             be
             as
             
               derogatory
               to
               his
               power
            
             also
             .
          
           
             §
             .
             37.
             
             The
             observing
             of
             this
             will
             I
             hope
             cleare
             to
             you
             that
             which
             you
             say
             is
             so
             
               strange
               ,
               it
               being
               but
            
             the
             same
             fallacy
             again
             in
             another
             dresse
             ,
             (
             which
             therefore
             I
             shall
             no
             farther
             pursue
             ,
             )
             or
             if
             the
             reason
             which
             
             you
             add
             ,
             from
             the
             
               temporariness
               of
               the
               creature
               ,
               which
            
             ab
             aeterno
             
               had
               no
               being
               ,
               save
               onely
               in
               mere
               possibility
               ,
               ]
            
             have
             still
             any
             force
             with
             you
             ,
             I
             hope
             it
             will
             cease
             to
             have
             so
             ,
             when
             1.
             you
             consider
             that
             an
             
               objective
               being
            
             is
             sufficient
             to
             cause
             knowledge
             ,
             and
             that
             it
             's
             being
             in
             time
             is
             no
             hindrance
             to
             an
             immense
             Deity
             to
             see
             it
             
               ab
               aeterno
            
             ,
             for
             if
             he
             may
             see
             it
             a
             day
             before
             it
             comes
             to
             passe
             ,
             why
             may
             he
             not
             equally
             
               ab
               aeterno
            
             ?
             2.
             
             That
             futures
             ,
             though
             contingent
             ,
             differ
             from
             
               meer
               possibilityes
            
             ,
             that
             which
             is
             
               meerly
               possible
            
             never
             coming
             to
             an
             actuall
             being
             ,
             and
             so
             being
             not
             future
             ,
             and
             of
             such
             I
             should
             erre
             indeed
             strangely
             ,
             if
             I
             thought
             God
             did
             foresee
             them
             
             as
             future
             ,
             or
             see
             them
             as
             having
             an
             actuall
             being
             .
             It
             suffices
             that
             he
             sees
             them
             as
             they
             are
             ,
             
               i.
               e.
            
             as
             
               meerly
               possible
            
             ,
             and
             why
             that
             which
             is
             possible
             ,
             though
             it
             never
             be
             ,
             God
             may
             not
             see
             
               ab
               aeterno
            
             to
             be
             possible
             ,
             I
             neither
             see
             ,
             nor
             am
             offered
             by
             you
             any
             shew
             of
             reason
             .
             How
             you
             come
             to
             conceive
             it
             said
             by
             your
             adversaryes
             that
             
               the
               acts
               of
               Gods
               understanding
               are
               all
               necessarily
               eternall
               ,
            
             (
             you
             meane
             I
             suppose
             by
             your
             whole
             discourse
             
               ab
               aeterno
               ,
            
             )
             
             I
             guess
             not
             ,
             when
             he
             that
             saith
             
               God
               sees
               ab
            
             
             aeterno
             ,
             what
             now
             I
             do
             ,
             must
             also
             grant
             that
             he
             now
             ,
             
               i.
               e.
            
             in
             time
             sees
             me
             do
             it
             ,
             or
             else
             could
             not
             believe
             him
             Omniscient
             .
             'T
             is
             the
             part
             of
             immensity
             to
             do
             both
             ,
             and
             of
             Omniscience
             to
             know
             all
             things
             both
             future
             ,
             and
             present
             ,
             and
             the
             affirming
             one
             of
             these
             is
             very
             far
             from
             denying
             the
             other
             .
          
           
             §
             .
             38.
             
             You
             say
             this
             
               is
               no
               convincing
               argument
               ,
               Gods
               understanding
               was
               infinite
            
             ab
             aeterno
             ,
             therefore
             
             
               whatever
               he
               knowes
               ,
               he
               knew
            
             ab
             aeterno
             ,
             
               more
               then
               this
               ,
               Gods
               power
               ,
            
             &c.
             
               was
               infinite
            
             ab
             aeterno
             ,
             
               ergo
               :
               what
               he
               does
               now
               ,
               he
               does
            
             ab
             aeterno
             .
             ]
             But
             1.
             
             Who
             urged
             that
             former
             argument
             in
             that
             forme
             ?
             Not
             I
             surely
             .
             2.
             
             If
             I
             now
             shall
             ,
             your
             parallel
             bears
             no
             proportion
             with
             it
             ,
             unless
             the
             antecedent
             and
             consequent
             be
             better
             suited
             then
             they
             are
             ;
             For
             in
             your
             antecedent
             you
             speak
             of
             power
             ,
             in
             the
             consequent
             of
             doing
             ,
             which
             belongs
             to
             Gods
             will
             ,
             not
             to
             his
             power
             ,
             (
             for
             sure
             God
             does
             onely
             what
             he
             wills
             ,
             not
             whatsoever
             he
             hath
             
             power
             to
             do
             ,
             or
             to
             will.
             )
             But
             set
             both
             to
             the
             same
             ,
             viz.
             to
             his
             power
             ,
             and
             then
             it
             will
             follow
             inevitably
             thus
             ,
             Gods
             power
             and
             ability
             of
             doing
             whatsoever
             he
             pleased
             was
             infinite
             
               ab
               aeterno
               ,
               ergo
            
             .
             Whatsoever
             he
             now
             does
             he
             had
             power
             to
             do
             
               ab
               aeterno
            
             ;
             And
             this
             is
             the
             argument
             which
             alone
             is
             suitable
             to
             the
             former
             ,
             
               Gods
               understanding
               was
               infinite
            
             ab
             aeterno
             ,
             
               ergo
               .
               Whatsoever
               he
               knowes
            
             ,
             (
             or
             now
             sees
             ,
             )
             
               he
               knew
               or
               saw
            
             ab
             aeterno
             ,
             
               i.
               e.
            
             Whatsoever
             now
             is
             ,
             or
             ever
             shall
             be
             done
             .
             Both
             these
             are
             apparently
             true
             ,
             though
             one
             of
             those
             which
             you
             had
             suited
             amiss
             ,
             were
             false
             ,
             the
             other
             remaining
             true
             .
          
           
           
             §
             .
             39.
             
             Having
             removed
             these
             rubs
             ,
             which
             you
             say
             thus
             hinder
             your
             consent
             ,
             I
             shall
             hope
             you
             will
             yeild
             to
             as
             much
             as
             I
             pretend
             ,
             which
             is
             not
             ,
             you
             see
             ,
             
               that
               God
               coexists
               to
               things
               that
               neither
               are
               ,
               nor
            
             
             
               ever
               will
               be
               ,
               i.
               e.
            
             to
             things
             onely
             possible
             ,
             but
             not
             future
             ,
             but
             that
             Gods
             immensity
             is
             such
             ,
             as
             that
             he
             reacheth
             out
             and
             is
             present
             ,
             
               ab
               aeterno
            
             ,
             to
             all
             that
             is
             done
             in
             time
             ,
             and
             so
             that
             all
             that
             ever
             shall
             be
             ,
             is
             
               ab
               aeterno
            
             objected
             to
             his
             knowledge
             ;
             Against
             this
             nothing
             that
             you
             have
             said
             in
             your
             five
             first
             pages
             hath
             any
             semblance
             of
             force
             ,
             and
             therefore
             I
             hope
             this
             now
             will
             be
             granted
             by
             you
             ,
             and
             then
             I
             have
             it
             under
             your
             hand
             at
             the
             bottom
             of
             your
             fift
             page
             ,
             that
             most
             of
             your
             objections
             will
             be
             easily
             answered
             ,
             which
             therefore
             I
             might
             leave
             your self
             to
             do
             ;
             but
             having
             a
             little
             more
             leasure
             then
             ordinary
             ,
             I
             will
             a
             while
             accompany
             you
             in
             the
             view
             of
             every
             of
             them
             ;
             and
             begin
             with
             your
             defence
             of
             your
             
               first
               objection
            
             .
          
           
             §
             .
             40.
             
             And
             there
             First
             ,
             when
             to
             prove
             it
             to
             
             imply
             a
             
               contradiction
               that
               a
               thing
            
             that
             is
             not
             ,
             (
             as
             ,
             say
             you
             ,
             
               all
               mere
               possibles
               are
               ,
               )
               should
               be
               intelligible
               ,
            
             you
             thus
             argue
             ,
             
               it
               's
               being
               intelligible
               implyes
               that
               it
               is
               ,
               so
               it
               is
               ,
               and
               it
               is
               not
               ,
               (
               which
               is
               a
               contradiction
               ,
               )
            
             the
             fallacy
             is
             two
             fold
             ,
             1.
             
             You
             confound
             futures
             that
             are
             ,
             (
             by
             being
             such
             ,
             )
             supposed
             
             to
             have
             an
             objective
             being
             ,
             though
             not
             as
             yet
             an
             actuall
             ,
             with
             
               meer
               possibles
            
             ,
             which
             never
             shall
             be
             ,
             and
             so
             are
             not
             future
             ,
             but
             onely
             possible
             to
             be
             ,
             and
             agreeably
             are
             seen
             and
             known
             onely
             to
             be
             possible
             ,
             but
             not
             to
             be
             future
             ,
             and
             2.
             
             You
             confound
             an
             objective
             being
             which
             alone
             is
             implyed
             in
             being
             intelligible
             ,
             with
             present
             ,
             or
             actuall
             being
             ;
             and
             now
             take
             it
             out
             of
             these
             ambiguities
             ,
             and
             set
             it
             as
             it
             is
             ,
             that
             God
             ab
             aeterno
             
               did
               ,
               or
               now
               doth
               see
               that
            
             
             
               which
               to
               day
               is
               not
               ,
               but
               to
               morrow
               shall
               be
               ,
            
             and
             then
             what
             is
             become
             of
             that
             ,
             
               [
               is
               and
               is
               not
               ,
               ]
               i.
               e.
            
             of
             the
             contradiction
             ?
             or
             consequently
             of
             your
             whole
             cause
             ?
             Nothing
             being
             impossible
             to
             God
             ,
             but
             what
             implyes
             a
             contradiction
             ;
             which
             therefore
             again
             I
             presse
             ;
             shew
             the
             contradiction
             ,
             or
             yeild
             the
             cause
             .
          
           
             §
             .
             41.
             
             Secondly
             ,
             when
             to
             your
             saying
             that
             all
             
             
               things
               past
               ,
               present
               ,
               or
               possible
               ,
               are
               known
               to
               the
               divine
               wisdom
               ,
               I
               returned
            
             a
             parenthesis
             ,
             
               [
               No
               man
               demands
               any
               more
               ,
               ]
            
             and
             you
             now
             reply
             ,
             
               that
               I
               did
               not
               fully
               apprehend
               your
               meaning
               ,
               which
               was
               that
               God
               knew
               all
               things
               possible
               ,
               not
               as
               future
               ,
            
             my
             rejoynder
             is
             ,
             that
             I
             well
             discerned
             the
             difference
             betwixt
             possible
             and
             future
             ,
             all
             things
             being
             not
             future
             ,
             which
             are
             possible
             ;
             Yet
             because
             all
             futures
             are
             possible
             ,
             (
             though
             all
             possibles
             are
             not
             future
             ,
             )
             I
             could
             not
             misapprehend
             your
             words
             ,
             which
             spake
             of
             
               all
               things
               possible
               ,
            
             ]
             in
             concluding
             that
             all
             futures
             were
             comprehended
             under
             that
             style
             of
             
               all
               things
               possible
            
             ,
             for
             sure
             futures
             are
             in
             that
             number
             ,
             and
             then
             if
             all
             futures
             were
             intelligible
             to
             God
             ,
             and
             by
             you
             granted
             to
             be
             infallibly
             known
             by
             him
             ,
             this
             as
             I
             said
             ,
             was
             all
             I
             demanded
             .
             There
             is
             difference
             I
             conceive
             ,
             betwixt
             possible
             and
             
             
               meerly
               possible
            
             ,
             all
             futures
             are
             possible
             ,
             but
             what
             is
             
               meerly
               possible
            
             excludes
             futurity
             .
             Sometimes
             you
             speake
             of
             
               meer
               possibilityes
            
             ,
             and
             then
             I
             never
             apprehend
             you
             to
             meane
             futures
             ,
             as
             ,
             when
             you
             speake
             of
             
               all
               that
               is
               possible
            
             ,
             I
             am
             obliged
             to
             do
             .
          
           
             §
             .
             42.
             
             Now
             then
             if
             you
             spake
             ,
             or
             speake
             of
             
               meer
               possibilityes
            
             ,
             and
             say
             that
             God
             knew
             all
             things
             meerly
             possible
             ,
             as
             meerly
             possible
             ,
             and
             not
             as
             future
             ,
             you
             say
             most
             truly
             ,
             but
             then
             your
             example
             
             of
             B's
             
               future
               marriage
            
             is
             nothing
             to
             your
             purpose
             ,
             for
             if
             it
             be
             considered
             as
             future
             ,
             then
             though
             it
             be
             yet
             possible
             to
             be
             ,
             or
             not
             to
             be
             ,
             yet
             it
             is
             not
             
               meerly
               possible
            
             ,
             for
             by
             being
             supposed
             future
             ,
             it
             is
             consequent
             that
             it
             shall
             be
             ,
             whereas
             what
             is
             
               meerly
               possible
            
             ,
             shall
             never
             be
             .
             When
             therefore
             you
             say
             ,
             
               both
               are
               known
               by
               God
               as
               possible
               ,
            
             (
             viz
             :
             
               that
               he
               shall
               marry
               ,
               and
               that
               he
               shall
               not
               ,
               )
               neither
               as
               future
               ,
            
             you
             deceive
             your self
             ,
             for
             though
             he
             sees
             both
             as
             possible
             ,
             yet
             he
             sees
             one
             as
             
               future
               ,
               viz
            
             :
             as
             contingently
             future
             ,
             future
             when
             it
             might
             be
             otherwise
             ,
             and
             the
             other
             as
             
               meerly
               possible
               ,
               i.
               e.
            
             not
             future
             ,
             sees
             it
             ,
             I
             say
             ,
             as
             future
             ,
             not
             by
             consequences
             ,
             
             or
             
               per
               scientiam
               mediam
            
             onely
             ,
             in
             the
             ordinary
             notion
             of
             that
             ,
             viz
             ,
             if
             this
             be
             ,
             that
             will
             follow
             ,
             (
             for
             which
             science
             there
             is
             place
             sometimes
             in
             things
             
               meerly
               possible
            
             ,
             and
             not
             future
             ,
             as
             in
             the
             example
             of
             the
             Oracle
             concerning
             the
             men
             of
             Keilah
             ,
             that
             if
             David
             trusted
             them
             ,
             they
             would
             deliver
             him
             up
             ,
             when
             yet
             he
             not
             trusting
             himself
             to
             them
             ,
             they
             did
             not
             ,
             could
             not
             deliver
             him
             ,
             )
             but
             by
             reaching
             out
             so
             far
             as
             to
             see
             it
             done
             ,
             in
             that
             other
             notion
             of
             
               Scientia
               media
            
             ,
             whereby
             God
             sees
             what
             man
             
               will
               freely
               do
            
             ,
             and
             not
             onely
             conditionally
             what
             he
             might
             or
             would
             do
             .
          
           
             §
             .
             43.
             
             Your
             following
             objections
             against
             this
             ,
             
               that
               what
               is
               known
               as
               future
               ,
               is
               certainly
               known
               will
               be
               ,
               but
            
             A.
             B's
             
               marriage
               is
               altogether
               uncertaine
               ,
            
             ]
             is
             of
             no
             more
             force
             then
             the
             answer
             of
             the
             double
             necessity
             ,
             simplex
             ,
             and
             
               ex
               hypothesi
            
             evacuates
             ,
             for
             what
             is
             
               certainly
               known
               will
               be
            
             ,
             may
             be
             also
             in
             respect
             of
             the
             agent
             uncertain
             ,
             as
             being
             free
             for
             him
             to
             do
             ,
             or
             not
             to
             do
             ,
             which
             notwithstanding
             when
             he
             hath
             done
             ,
             it
             is
             then
             certainly
             
             what
             it
             is
             ,
             and
             as
             so
             ,
             it
             is
             seen
             by
             God
             from
             all
             eternity
             .
          
           
             §
             .
             44.
             
             Thirdly
             ,
             when
             I
             said
             that
             the
             
               having
               no
               being
               in
               act
               ,
               is
               a
               phrase
               proportioned
               to
               the
               thing
               ,
               and
               to
               our
               finite
               understandings
               ,
            
             't
             is
             visible
             .
             1.
             
             That
             I
             spake
             of
             the
             phrase
             ,
             and
             nothing
             else
             .
             2.
             
             That
             my
             meaning
             is
             ,
             
               that
               to
               our
               finite
               understandings
            
             that
             is
             not
             present
             ,
             or
             in
             act
             ,
             which
             is
             still
             future
             ,
             but
             yet
             God
             by
             his
             immensity
             may
             reach
             out
             ,
             and
             be
             present
             to
             it
             ,
             or
             see
             it
             ,
             as
             wee
             do
             that
             which
             is
             before
             our
             eyes
             .
          
           
             §
             .
             45.
             
             And
             when
             against
             my
             words
             you
             argue
             thus
             ,
             
               [
               if
               it
               be
               proportionable
               to
               the
               thing
               ,
               then
               it
               is
            
             
             
               also
               to
               Gods
               understanding
               which
               depends
               thereon
               ,
               ]
            
             't
             is
             plain
             again
             ,
             that
             you
             misapprehend
             mee
             ,
             for
             I
             oppose
             Gods
             infinite
             ,
             to
             our
             finite
             understandings
             ,
             and
             not
             
               Gods
               understanding
            
             the
             thing
             ,
             to
             the
             reality
             of
             it
             ;
             God
             understands
             it
             ,
             as
             it
             is
             ,
             and
             so
             sees
             that
             future
             ,
             and
             contingent
             ,
             which
             is
             truly
             so
             ,
             (
             as
             Cicero
             saith
             ,
             
               Vt
               praeterita
               ea
               vera
               dicimus
               quorum
               superiori
               tempore
               vera
               fuerunt
               instantia
               ,
            
             
             
               sic
               futura
               ,
               quorum
               consequenti
               tempore
               vera
               erunt
               instantia
               ,
               ea
               vera
               dicemus
               ,
               )
            
             but
             till
             it
             actually
             be
             ,
             God
             sees
             it
             by
             his
             
               infinite
               science
            
             ,
             which
             by
             our
             finite
             we
             cannot
             reach
             .
          
           
             §
             .
             46.
             
             Let
             it
             then
             be
             granted
             that
             
               Gods
               understanding
               depends
               on
               the
               thing
               ,
            
             what
             followes
             thence
             ?
             No
             more
             but
             this
             ,
             that
             future
             contingents
             having
             yet
             no
             being
             in
             act
             ,
             and
             therefore
             being
             not
             visible
             to
             our
             finite
             faculties
             ,
             have
             yet
             a
             being
             objective
             ,
             as
             being
             really
             ,
             though
             contingently
             future
             ,
             
               and
               Gods
               knowledge
               being
               proportioned
               to
               the
               things
               ,
            
             and
             depending
             on
             them
             as
             such
             ,
             
               i.
               e.
            
             as
             future
             contingents
             ,
             and
             not
             as
             actually
             being
             ,
             these
             he
             knowes
             by
             his
             infinite
             knowledge
             .
          
           
           
             §
             .
             47.
             
             But
             say
             you
             ,
             
               his
               understanding
               can
               be
               no
               more
               actuall
               then
               the
               thing
               is
               from
               whence
               he
               derives
               that
               understanding
               ,
               ]
            
             what
             truth
             is
             there
             in
             this
             ?
             I
             know
             what
             is
             past
             ,
             my
             knowledge
             is
             actuall
             ,
             but
             the
             thing
             past
             is
             not
             so
             ;
             I
             know
             if
             the
             course
             of
             nature
             be
             not
             altered
             ,
             (
             or
             ,
             which
             as
             to
             this
             matter
             ,
             is
             equivalent
             ,
             I
             believe
             ,
             )
             the
             Sun
             will
             rise
             to
             morrow
             ,
             here
             my
             knowledge
             or
             belief
             ,
             is
             actuall
             ,
             but
             the
             object
             is
             future
             ,
             not
             yet
             actuall
             ,
             save
             onely
             that
             it
             is
             now
             actually
             true
             ,
             that
             the
             Sun
             will
             rise
             then
             .
             And
             then
             why
             may
             not
             
               Gods
               knowledge
            
             be
             actuall
             either
             of
             what
             is
             past
             ,
             or
             future
             ,
             (
             and
             so
             now
             actually
             is
             not
             ,
             )
             and
             yet
             he
             see
             it
             as
             it
             is
             ,
             
               i.
               e.
            
             what
             is
             past
             as
             past
             ,
             what
             future
             ,
             as
             future
             ?
          
           
             §
             .
             48.
             
             Fourthly
             ,
             when
             to
             my
             question
             ,
             
               [
               Why
               ,
               if
               God
               sees
               before
               ,
               that
               which
               in
               after
               time
               hangs
               in
               the
               balance
               of
               humane
               indetermination
               ,
               he
               may
               not
               also
               foresee
               which
               end
               of
               the
               balance
               will
               at
               length
               overpoise
               ?
               ]
            
             You
             answer
             ,
             
               that
               the
               foresight
               of
               the
               former
               is
               the
               foresight
               of
               possibles
               ,
               but
               the
               foresight
               of
               the
               other
               is
               the
               foresight
               of
               a
               contingent
               future
               ,
               and
               that
               the
               one
               is
               not
               as
               truly
               future
               ,
               as
               the
               other
               ,
               ]
            
             you
             cannot
             but
             see
             ,
             you
             do
             not
             render
             any
             answer
             to
             the
             question
             ,
             
               i.
               e.
            
             any
             reason
             why
             he
             may
             not
             see
             what
             is
             really
             ,
             though
             
               contingently
               future
            
             ,
             as
             well
             as
             that
             which
             is
             
               meerly
               possible
            
             ?
             It
             is
             true
             ,
             one
             is
             not
             as
             truly
             future
             ,
             as
             the
             other
             ,
             but
             what
             shew
             is
             there
             of
             reason
             ,
             that
             what
             is
             lesse
             future
             ,
             or
             not
             future
             at
             all
             ,
             shall
             be
             seen
             ,
             and
             that
             which
             is
             future
             ,
             and
             shall
             really
             be
             ,
             shall
             yet
             not
             be
             seen
             by
             him
             that
             is
             Omniscient
             ?
             can
             it
             's
             no
             kind
             of
             being
             ,
             not
             so
             much
             as
             in
             futurition
             ,
             set
             the
             advantage
             on
             that
             side
             ,
             and
             make
             that
             most
             intelligible
             ,
             which
             hath
             no
             being
             ,
             and
             that
             least
             ,
             which
             hath
             ?
             
             If
             it
             do
             ,
             yet
             sure
             it
             shall
             be
             no
             ground
             of
             resolving
             that
             the
             really
             future
             is
             not
             at
             all
             ,
             even
             to
             God
             foreseeable
             ,
             or
             that
             there
             is
             any
             contradiction
             in
             this
             ,
             which
             if
             you
             remember
             was
             incumbent
             on
             you
             to
             prove
             ,
             by
             that
             of
             
               hanging
               in
               the
               balance
            
             ,
             &c.
             but
             is
             not
             now
             attempted
             by
             you
             .
          
           
             §
             .
             49.
             
             I
             proceed
             to
             your
             defense
             of
             your
             second
             
             objection
             .
             And
             first
             when
             you
             grant
             
               that
               many
               things
               are
               possible
               ,
               which
               will
               never
               be
               brought
               to
               act
               ,
               ]
            
             how
             could
             you
             say
             before
             ,
             
               that
               it
               was
               a
               mistake
               to
               call
               that
               possible
               which
               God
               foresees
               shall
               never
               be
               ?
            
             Is
             that
             a
             mistake
             which
             is
             perfectly
             true
             ?
             Or
             is
             not
             Gods
             foresight
             agreeable
             to
             what
             is
             ?
          
           
             §
             .
             50.
             
             But
             say
             you
             now
             ,
             
               God
               that
               sees
               all
               things
               as
               they
               are
               ,
               sees
               them
               as
               possible
               ,
               not
               the
               one
               side
               of
               a
               contradictory
               proposition
               as
               determinately
               true
               ,
               and
               the
               other
               as
               assuredly
               false
               ,
               for
               so
               he
               should
               see
               them
               as
               they
               will
               be
               hereafter
               ,
               but
               not
               as
               they
               are
               now
               ,
               ]
            
             I
             answer
             ,
             1.
             
             God
             that
             sees
             them
             as
             they
             are
             ,
             sees
             them
             not
             onely
             as
             possible
             ,
             but
             as
             future
             ,
             for
             they
             are
             not
             onely
             possible
             ,
             but
             future
             ,
             2.
             
             Of
             contradictory
             propositions
             ,
             as
             ,
             that
             I
             shall
             kill
             my self
             to
             morrow
             ,
             and
             I
             shall
             not
             kill
             my self
             tomorrow
             ,
             ]
             one
             is
             determinately
             true
             ,
             I
             mean
             not
             by
             
               determinately
               true
            
             ,
             that
             God
             hath
             decreed
             it
             shall
             be
             ,
             but
             it
             is
             true
             on
             the
             one
             side
             ,
             and
             not
             on
             the
             other
             ;
             for
             if
             I
             kill
             my self
             tomorrow
             ,
             then
             it
             is
             true
             to
             day
             ,
             that
             I
             will
             kill
             my self
             tomorrow
             ,
             and
             if
             so
             ,
             then
             it
             is
             false
             ,
             that
             I
             shall
             not
             kill
             my self
             tomorrow
             .
             What
             then
             is
             determinately
             true
             ,
             God
             sees
             as
             determinately
             true
             ,
             and
             so
             
               sees
               it
               as
               it
               is
            
             .
             3.
             
             If
             he
             sees
             them
             as
             they
             will
             be
             hereafter
             ,
             sure
             this
             is
             sufficient
             ,
             who
             would
             desire
             any
             more
             ?
             Nay
             this
             is
             to
             see
             them
             as
             they
             now
             are
             ,
             for
             now
             they
             are
             future
             ,
             
             i.
             e.
             things
             that
             now
             are
             not
             ,
             but
             shall
             hereafter
             be
             .
          
           
             §
             .
             51.
             
             In
             your
             reply
             to
             my
             second
             answer
             ,
             it
             is
             no
             way
             pertinent
             which
             you
             say
             of
             a
             
               bare
               supposition
               proving
               nothing
               ,
               yet
               being
               granted
               proving
               any
            
             
             
               thing
               that
               is
               necessarily
               deducible
               from
               it
               .
            
             For
             1.
             when
             I
             speak
             of
             a
             bare
             
               hypotheticall
               necessity
            
             ,
             you
             speak
             of
             a
             bare
             hypothesis
             or
             supposition
             ,
             which
             is
             quite
             another
             thing
             ,
             your
             bare
             supposition
             is
             a
             supposing
             ,
             (
             though
             no
             more
             then
             supposing
             )
             that
             to
             be
             ,
             which
             is
             not
             ,
             but
             our
             bare
             
               hypotheticall
               necessity
            
             is
             a
             conditional
             ,
             as
             that
             is
             opposed
             to
             an
             absolute
             necessity
             .
             How
             wide
             are
             these
             one
             from
             the
             other
             ?
             2.
             
             Then
             if
             you
             review
             that
             my
             second
             answer
             ,
             to
             which
             you
             make
             this
             reply
             ,
             you
             shall
             see
             how
             little
             propriety
             it
             hath
             to
             it
             .
             It
             was
             this
             ,
             
               Change
               the
               foresight
               into
               seeing
               from
               all
               eternity
               ,
               and
               then
               it
               is
               plaine
               ,
               that
               God
               from
               all
               eternity
               may
               see
               that
               will
               never
               actually
               be
               ,
               which
               yet
               is
               free
               for
               the
               agent
               to
               do
               or
               not
               to
               do
               ,
               (
               and
               God
               sees
               that
               to
               ,
               )
               and
               so
               is
               possible
               every
               way
               ,
               save
               onely
            
             ex
             hypothesi
             
               that
               it
               will
               never
               be
               ,
               and
               as
               the
               bare
               hypotheticall
               necessity
               is
               no
               absolute
               necessity
               ,
               so
               this
               bare
               hypothetical
               impossibility
               is
               no
               absolute
               impossibility
               .
            
             To
             this
             your
             reply
             is
             ,
             
               that
               though
               a
               bare
               supposition
               prove
               nothing
               ,
               yet
               it
               being
               granted
               ,
               it
               infallibly
               proves
               any
               thing
               necessarily
               conclusible
               from
               it
               .
               ]
            
             You
             see
             now
             how
             little
             this
             is
             
               ad
               Iphicli
               boves
            
             ,
             and
             yet
             ,
             3.
             
             If
             it
             were
             pertinent
             ,
             it
             would
             not
             be
             for
             your
             advantage
             ,
             for
             supposing
             ,
             (
             as
             I
             also
             do
             ,
             )
             that
             God
             sees
             the
             thing
             as
             
               contingently
               future
            
             ,
             free
             for
             the
             agent
             to
             do
             or
             not
             to
             do
             ,
             it
             must
             by
             your
             rule
             necessarily
             follow
             ,
             that
             the
             thing
             is
             contingent
             ,
             and
             so
             not
             absolutely
             necessary
             ,
             or
             any
             other
             wayes
             ,
             then
             that
             when
             it
             is
             ,
             it
             cannot
             not
             be
             ,
             which
             was
             all
             
             I
             had
             to
             make
             good
             in
             that
             answer
             .
          
           
             §
             .
             52.
             
             In
             my
             
               third
               answer
            
             you
             grant
             all
             I
             aske
             ,
             onely
             you
             interpose
             ,
             
               that
               to
               our
               purpose
               it
               is
               all
               one
               whether
               Gods
               prescience
               render
               the
               object
               certain
               ,
            
             
             
               or
               presuppose
               and
               find
               it
               certain
            
             ;
             and
             ,
             as
             if
             this
             were
             ,
             upon
             the
             meer
             saying
             it
             ,
             presently
             granted
             ,
             as
             a
             Maxime
             cleare
             by
             it's
             own
             light
             ,
             you
             add
             no
             word
             of
             proof
             to
             it
             .
             Which
             how
             far
             from
             reasonable
             it
             is
             ,
             you
             will
             now
             discover
             .
             And
             1.
             to
             render
             ,
             and
             to
             find
             ,
             are
             as
             far
             from
             all
             one
             ,
             as
             to
             cause
             
             and
             not
             to
             cause
             ,
             for
             sure
             what
             I
             
               render
               certain
            
             ,
             I
             cause
             to
             be
             so
             ,
             
               what
               I
               find
               certain
            
             is
             caused
             by
             another
             and
             not
             by
             me
             .
             And
             being
             thus
             distant
             in
             themselves
             ,
             it
             is
             strange
             they
             should
             
               to
               our
               purpose
               be
               all
               one
               .
            
             Is
             it
             all
             one
             to
             our
             purpose
             ,
             whether
             I
             commit
             sin
             freely
             ,
             when
             I
             had
             grace
             to
             abstain
             from
             it
             ,
             or
             God
             cause
             or
             work
             it
             in
             me
             ?
             What
             two
             things
             can
             be
             lesse
             all
             one
             then
             these
             ?
             and
             this
             the
             
               one
               purpose
            
             ,
             for
             which
             the
             men
             ,
             with
             whom
             you
             dispute
             ,
             do
             insist
             on
             this
             subject
             ,
             and
             distinguish
             betwixt
             Gods
             foresight
             and
             his
             decree
             .
             And
             therefore
             as
             you
             are
             very
             sollicitous
             that
             your
             opinion
             should
             be
             freed
             from
             the
             imputation
             of
             derogating
             from
             the
             
               Divine
               immensity
            
             ,
             and
             Omniscience
             ,
             so
             at
             this
             time
             it
             concernes
             you
             to
             be
             as
             carefull
             ,
             lest
             you
             offend
             against
             Gods
             purity
             ,
             and
             other
             attributes
             ,
             when
             you
             make
             it
             all
             one
             for
             his
             prescience
             to
             find
             and
             to
             render
             the
             object
             certain
             ;
             
               i.
               e.
            
             to
             see
             all
             the
             sins
             that
             wee
             commit
             ,
             and
             to
             cause
             them
             .
             I
             pray
             consider
             this
             ,
             and
             it
             will
             force
             you
             either
             to
             acknowledge
             that
             God
             
               foresees
               certainly
            
             what
             we
             do
             freely
             and
             contingently
             ,
             or
             to
             
             deny
             our
             sins
             ,
             
               (
               i.
               e.
            
             voluntary
             actions
             ,
             )
             to
             be
             free
             ,
             or
             to
             deny
             that
             Christ
             foresaw
             that
             Peter
             would
             deny
             ,
             or
             Judas
             betray
             him
             ,
             both
             which
             he
             foretold
             to
             his
             Disciples
             .
          
           
           
             §
             .
             53.
             
             I
             proceed
             to
             your
             defense
             of
             the
             
               objected
               inconveniences
            
             against
             my
             answers
             to
             them
             .
             And
             first
             ,
             it
             breakes
             no
             square
             ,
             whether
             
               [
               in
               themselves
               ,
            
             ]
             
             be
             inserted
             ,
             or
             omitted
             ,
             1.
             because
             what
             is
             in
             it's
             causes
             utterly
             uncertain
             ,
             is
             so
             in
             it self
             .
             2.
             because
             you
             yeild
             to
             all
             I
             said
             on
             this
             head
             as
             
             rationall
             and
             convincing
             ,
             and
             onely
             question
             the
             truth
             of
             my
             principle
             ,
             which
             you
             know
             I
             was
             not
             again
             to
             prove
             in
             that
             place
             ,
             when
             I
             was
             answering
             the
             objections
             ,
             or
             inconveniences
             .
          
           
             §
             .
             54.
             
             Your
             second
             inconvenience
             I
             understood
             
             before
             in
             the
             very
             sence
             that
             your
             instance
             now
             sets
             it
             ,
             and
             accordingly
             I
             rendered
             answer
             to
             it
             ,
             and
             shewed
             wherein
             it
             was
             that
             Exhortations
             ,
             &c.
             were
             founded
             ,
             viz.
             
               in
               the
               liberty
               of
               our
               actions
               ,
               so
               long
               as
               till
               they
               be
               actually
               committed
               ,
               and
               no
               longer
               .
            
             And
             to
             this
             you
             give
             no
             answer
             at
             all
             ,
             nor
             to
             ought
             I
             say
             on
             that
             head
             ,
             but
             onely
             say
             over
             in
             another
             Scheme
             the
             same
             thing
             to
             which
             I
             answered
             .
          
           
             §
             .
             55.
             
             In
             this
             your
             new
             Scheme
             you
             say
             ,
             that
             
               had
               it
               been
               known
               aforehand
               ,
               that
            
             A.
             B.
             
               would
               obstinately
               have
               continued
               in
               his
               wickedness
               ,
               it
               had
               been
               vain
               to
               have
               used
               exhortations
               ,
               and
               so
               for
               God
               (
               supposing
               his
               prescience
               ,
               )
               it
               were
               vain
               to
               enjoyne
               them
               .
               ]
            
             Here
             the
             word
             
               [
               vain
            
             ]
             in
             the
             obvious
             notion
             imports
             unprofitable
             ,
             or
             uselesse
             ,
             and
             then
             ,
             1.
             
             I
             pray
             consider
             ,
             whether
             it
             be
             fit
             to
             speak
             thus
             
             of
             God.
             It
             is
             certain
             Christ
             saw
             Peter
             would
             fall
             ,
             Judas
             would
             betray
             him
             ,
             yet
             he
             told
             them
             both
             of
             it
             before
             ,
             and
             that
             telling
             them
             was
             a
             timely
             admonition
             ,
             and
             equivalent
             to
             an
             exhortation
             ,
             adding
             of
             Judas
             a
             terrible
             threat
             ,
             or
             denunciation
             ,
             
               that
               it
               was
               better
               for
               him
               ,
               that
               he
               had
               never
               been
               borne
               .
            
             Would
             you
             think
             it
             tolerable
             for
             any
             Christian
             to
             say
             hereupon
             ,
             it
             was
             vain
             ,
             for
             Christ
             to
             do
             
             all
             this
             ?
             I
             trow
             you
             would
             not
             ,
             and
             therefore
             will
             your self
             think
             fit
             to
             avoid
             it
             .
          
           
             §
             .
             50.
             
             Should
             you
             have
             any
             scruple
             in
             this
             ,
             the
             story
             of
             Pharaoh
             ,
             and
             the
             passages
             ,
             Rom.
             IX
             .
             referring
             
             to
             it
             ,
             would
             ,
             
               à
               multò
               majori
               &
               fortiori
            
             ,
             supersede
             or
             answer
             it
             .
             God
             had
             there
             foretold
             Moses
             ,
             that
             he
             Pharaoh's
             heart
             ,
             which
             I
             hope
             is
             much
             more
             toward
             inferring
             a
             necessity
             ,
             then
             Christ
             
               's
               foretelling
               Peter
            
             ,
             or
             Iudas
             of
             the
             fall
             of
             the
             one
             ,
             and
             treason
             of
             the
             other
             .
             And
             yet
             God
             exhorts
             Pharaoh
             after
             that
             ,
             and
             he
             that
             objects
             against
             his
             doing
             so
             ,
             Rom.
             IX
             .
             that
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Why
               doth
               he
               yet
            
             ,
             (
             after
             that
             sixt
             judgement
             ,
             when
             God
             himself
             hath
             
               sent
               his
               plagues
               on
               his
               heart
               ,
               why
               doth
               he
               still
               ,
               or
               yet
               )
               find
               fault
               ,
            
             is
             answered
             ,
             
               Nay
               but
               ,
               O
               man
               ,
               who
               art
               thou
               ,
               that
               disputest
               against
               God
               ?
            
          
           
             §
             .
             57.
             
             In
             the
             former
             part
             of
             that
             story
             ,
             when
             it
             was
             not
             come
             to
             that
             height
             ,
             yet
             it
             is
             most
             evident
             that
             from
             the
             beginning
             of
             Moses's
             mission
             to
             
               Pharaoh
               ,
               God
               had
               foretold
               that
               Pharaoh
               ,
            
             would
             
               harden
               his
               own
               heart
            
             ,
             and
             that
             (
             alone
             )
             is
             perfectly
             parallel
             to
             our
             case
             ,
             which
             is
             of
             prescience
             of
             future
             contingent
             acts
             of
             mans
             will
             ,
             yet
             are
             all
             Gods
             messages
             and
             signes
             by
             Moses
             purposely
             sent
             to
             melt
             ,
             and
             perswade
             him
             to
             
               let
               the
               people
               go
            
             .
             Doth
             any
             man
             now
             want
             a
             perspective
             to
             discerne
             that
             
             these
             messages
             of
             heaven
             were
             not
             vaine
             ?
             Or
             that
             such
             acts
             of
             Divine
             wisdom
             ,
             
               (
               his
               wayes
               ,
               that
               are
               not
               like
               ours
               ,
               )
            
             are
             not
             to
             be
             submitted
             to
             our
             tribunall
             ,
             but
             adored
             and
             reverenced
             ,
             and
             no
             otherwise
             approached
             by
             us
             ?
             But
             then
             ,
          
           
             §
             .
             58.
             
             Secondly
             ,
             if
             by
             vain
             you
             meane
             no
             more
             ,
             then
             that
             which
             doth
             not
             finally
             obtain
             the
             effect
             principally
             designed
             ,
             so
             there
             will
             be
             no
             difficulty
             in
             affirming
             with
             S.
             Paul
             ,
             that
             
               Gods
               grace
            
             and
             
             so
             his
             exhortations
             ,
             &c.
             may
             be
             
               received
               in
               vain
            
             ,
             for
             so
             God
             knowes
             it
             is
             too
             frequent
             for
             us
             to
             do
             ,
             mean
             while
             what
             thorow
             our
             default
             becomes
             fruitless
             to
             us
             ,
             doth
             not
             returne
             so
             to
             God
             ,
             but
             serves
             Gods
             subsequent
             ,
             (
             though
             it
             resists
             his
             ,
             )
             
             
               antecedent
               will
            
             ,
             which
             is
             also
             Gods
             will
             ,
             viz
             :
             to
             punish
             the
             obdurate
             ,
             as
             well
             as
             his
             antecedent
             is
             to
             save
             the
             humble
             and
             tractable
             ,
             and
             the
             more
             frequent
             the
             exhortations
             are
             ,
             supposing
             grace
             annext
             to
             enable
             to
             make
             use
             of
             them
             ,
             (
             as
             you
             know
             we
             suppose
             ,
             )
             the
             more
             culpable
             is
             the
             obstinacy
             against
             such
             meanes
             ,
             and
             the
             more
             culpable
             ,
             the
             more
             justly
             punished
             ,
             and
             so
             Gods
             justice
             vindicated
             from
             all
             aspersion
             ,
             and
             mans
             freedome
             asserted
             :
             And
             the
             exhortations
             ,
             that
             have
             contributed
             to
             all
             this
             ,
             will
             not
             be
             deemed
             vain
             ,
             though
             they
             attain
             not
             the
             fruit
             primarily
             intended
             ,
             the
             salvifick
             effect
             or
             designe
             of
             them
             .
          
           
             §
             .
             59.
             
             And
             whereas
             you
             compare
             this
             to
             a
             Physician
             
             
               prescribing
               a
               medicine
               ,
               which
               he
               foresees
               will
               do
               him
               no
               good
               .
               ]
            
             I
             must
             ask
             by
             what
             meanes
             it
             comes
             to
             passe
             that
             that
             medicine
             will
             do
             him
             no
             good
             ?
             By
             it
             's
             own
             insufficiency
             or
             impropriety
             to
             the
             disease
             ,
             or
             by
             the
             obstinacy
             of
             the
             patient
             ,
             that
             he
             will
             not
             take
             it
             ?
             If
             by
             the
             former
             ,
             I
             then
             acknowledge
             with
             you
             that
             Physician
             were
             vain
             ;
             but
             that
             is
             no
             way
             applyable
             to
             God
             ,
             whose
             medicaments
             are
             sufficient
             ,
             being
             
               the
               power
               of
               God
               to
               salvation
               to
               all
               that
               believe
               .
            
             But
             if
             it
             be
             by
             the
             second
             onely
             ,
             then
             the
             Physician
             is
             far
             from
             vain
             ,
             as
             doing
             all
             that
             the
             wit
             of
             man
             can
             do
             ,
             or
             wish
             toward
             the
             recovering
             of
             his
             patient
             .
             For
             he
             that
             will
             not
             use
             his
             recipe's
             ,
             seemes
             bent
             on
             his
             own
             death
             ,
             and
             as
             guilty
             of
             it
             ,
             as
             he
             that
             cuts
             his
             own
             throat
             ,
             and
             't
             is
             no
             disparagement
             to
             the
             Physician
             ,
             
             that
             when
             he
             is
             prescribing
             remedies
             for
             his
             feaver
             or
             consumption
             ,
             he
             doth
             not
             cure
             his
             obstinacy
             ,
             or
             that
             he
             prescribes
             to
             him
             ,
             as
             to
             a
             wise
             man
             he
             would
             prescribe
             ,
             (
             though
             indeed
             the
             event
             be
             much
             other
             ,
             then
             it
             would
             be
             in
             a
             wise
             man
             ,
             but
             that
             is
             not
             the
             Physicians
             fault
             ,
             )
             and
             as
             little
             can
             the
             vanity
             be
             imputed
             to
             Gods
             operations
             ,
             when
             by
             our
             defaults
             onely
             they
             prove
             uneffectuall
             ;
             God
             himself
             ,
             Isa
             .
             V.
             appealing
             to
             us
             in
             the
             like
             case
             ,
             
               what
               could
               he
               have
               done
               more
               to
               his
               vineyard
               which
               he
               had
               not
               done
               ,
            
             when
             yet
             
               pro
               uvis
               labruscas
               ,
               instead
               of
               grapes
               it
               brought
               forth
               nothing
               but
               wild
               grapes
               .
            
          
           
             §
             .
             60.
             
             In
             that
             place
             no
             doubt
             it
             was
             possible
             for
             God
             to
             have
             done
             somewhat
             which
             he
             did
             not
             ,
             
             viz.
             to
             have
             forced
             the
             ground
             to
             bring
             forth
             good
             grapes
             ,
             but
             to
             a
             vineyard
             interpreted
             there
             to
             be
             the
             house
             of
             Israel
             ,
             to
             a
             
               rational
               vineyard
            
             ,
             and
             to
             that
             which
             was
             to
             be
             left
             in
             a
             state
             of
             rewardablenesse
             ,
             of
             doing
             and
             not
             doing
             ,
             of
             freedome
             ,
             the
             dowry
             of
             the
             will
             of
             men
             and
             Angels
             ,
             with
             which
             they
             were
             created
             ,
             this
             was
             not
             competible
             and
             therefore
             't
             is
             truly
             said
             ,
             
               God
               could
               do
               no
               more
               ,
               then
               he
               did
               ,
            
             or
             doth
             ,
             (
             whatsoever
             the
             event
             be
             and
             be
             foreseen
             by
             him
             ,
             )
             and
             that
             is
             as
             contrary
             as
             is
             possible
             to
             the
             objection
             of
             vainnesse
             .
          
           
             §
             .
             61.
             
             For
             the
             enforcing
             the
             
               third
               inconvenience
               ,
               you
               say
               it
               seemes
               hard
               that
               finall
               impenitents
               should
            
             
             
               from
               all
               eternity
               be
               reprobated
               ,
               unlesse
               conditionally
               ,
               ]
            
             never
             considering
             ,
             what
             was
             most
             conspicuous
             in
             my
             answer
             ,
             that
             
               final
               impenitence
            
             it self
             is
             that
             onely
             condition
             .
             When
             therefore
             you
             say
             ,
             
               It
               were
               ,
               as
               if
               a
               person
               should
               be
               sentenced
               to
               death
               for
               a
               fact
               before
               it
               be
               committed
               ,
            
             you
             fall
             back
             into
             the
             two
             mistakes
             ,
             which
             my
             answer
             ,
             if
             adverted
             to
             ,
             had
             prevented
             .
             1.
             
             You
             speak
             of
             a
             person
             simply
             ,
             and
             
             abstracted
             from
             guilt
             ,
             when
             I
             speak
             of
             a
             
               final
               impenitent
               ,
               i.
               e.
            
             a
             person
             so
             very
             ill
             qualified
             ,
             and
             fouly
             guilty
             .
             2.
             
             I
             suppose
             his
             sentence
             to
             be
             founded
             in
             his
             guilt
             ,
             and
             his
             guilt
             ,
             in
             order
             ,
             before
             his
             sentence
             ,
             but
             both
             of
             them
             in
             the
             mind
             of
             God
             ,
             (
             who
             seeing
             his
             guilt
             ,
             awards
             that
             punishment
             ,
             adapts
             his
             revenge
             to
             that
             fact
             ,
             )
             seen
             as
             past
             ,
             before
             ever
             that
             sentence
             goes
             out
             against
             him
             .
          
           
             §
             .
             62.
             
             Here
             you
             say
             
               A.
               B's
               ,
               Salvation
               was
            
             ab
             aeterno
             possible
             ,
             (
             which
             I
             grant
             ,
             )
             
               and
               thence
               infer
               ,
               that
               God
               did
               not
            
             ab
             aeterno
             
               see
               his
               damnation
               as
               certain
               ,
               but
               onely
               as
               possible
               .
            
             But
             I
             deny
             the
             consequence
             ,
             for
             he
             may
             see
             both
             his
             salvation
             and
             damnation
             as
             possible
             ,
             and
             yet
             see
             one
             of
             them
             as
             onely
             possible
             ,
             the
             other
             being
             also
             future
             ,
             which
             is
             somewhat
             more
             ,
             then
             onely
             or
             
               barely
               possible
            
             .
             Meane
             while
             nothing
             hinders
             ,
             but
             what
             is
             ,
             (
             and
             God
             sees
             ,
             )
             thus
             future
             ,
             
               he
               might
               by
               his
               omnipotent
               power
               have
               prevented
               ,
            
             (
             which
             yet
             ,
             you
             say
             ,
             by
             my
             reason
             he
             could
             not
             ,
             )
             onely
             then
             ,
             he
             had
             not
             seen
             it
             as
             future
             ,
             but
             as
             that
             which
             would
             have
             been
             ,
             if
             he
             had
             not
             prevented
             it
             .
          
           
             §
             .
             63.
             
             Again
             you
             say
             ,
             
               that
               if
               God
               had
               infallibly
               foreseen
               that
            
             A.
             B.
             
               living
               longer
               would
               unavoidably
               have
               fallen
               into
               sin
               ,
               and
               therein
               have
               persevered
               till
               death
               ,
               you
               verily
               believe
               ,
               in
               regard
               of
               his
               goodness
               and
               love
               to
               mankind
               ,
               not
               onely
               in
               generall
               ,
            
             1
             Tim.
             II.
             4.
             2
             
             Peter
             III.
             9.
             
             
               But
               to
            
             A.
             B.
             himself
             ,
             Ez.
             XVIII
             .
             32.
             
               that
               God
               would
               take
               him
               away
               in
               his
               infancy
               ,
               assoon
               as
               baptized
               ,
               when
               he
               was
               in
               the
               state
               of
               grace
               and
               salvation
               .
               ]
            
             In
             this
             processe
             of
             yours
             ,
             I
             wonder
             whence
             the
             word
             unavoidably
             came
             .
             For
             
             I
             that
             according
             to
             your
             supposition
             ,
             look
             on
             
               A.
               B.
            
             as
             one
             baptized
             ,
             and
             in
             the
             
               state
               of
               grace
               ,
               and
               salvation
               ,
            
             
             can
             never
             grant
             that
             he
             
               unavoidably
               falls
            
             and
             finally
             perseveres
             in
             such
             sin
             ,
             as
             brings
             damnation
             ;
             I
             grant
             he
             may
             fall
             ,
             and
             that
             finally
             ,
             but
             sure
             not
             unavoidably
             ,
             for
             by
             that
             grace
             he
             was
             enabled
             to
             stand
             ,
             and
             if
             he
             fall
             ,
             he
             falls
             willfully
             ,
             but
             that
             is
             not
             unavoidably
             .
          
           
             §
             .
             64.
             
             And
             what
             if
             
               Godsees
               from
               all
               eternity
               that
               he
               will
            
             thus
             fall
             ,
             doth
             that
             render
             his
             
               fall
               unavoidable
            
             ?
             
             No
             ,
             but
             Gods
             foreseeing
             that
             he
             would
             fall
             willfully
             ,
             when
             he
             had
             grace
             to
             stand
             ,
             (
             which
             circumstance
             he
             foresaw
             ,
             as
             well
             as
             the
             fall
             it self
             ,
             )
             must
             infer
             the
             quite
             contrary
             ,
             that
             when
             he
             falls
             he
             might
             have
             stood
             ,
             and
             so
             fell
             not
             unavoidably
             .
          
           
             §
             .
             65.
             
             But
             then
             leaving
             out
             that
             unseasonable
             word
             ,
             
               [
               unavoidably
               ,
            
             ]
             which
             in
             all
             reason
             you
             might
             have
             done
             ,
             when
             in
             relation
             to
             the
             certitude
             of
             Gods
             prescience
             you
             had
             said
             ,
             
               [
               infallibly
               foresees
               ,
            
             ]
             there
             will
             then
             be
             no
             ground
             of
             truth
             in
             that
             proposition
             ,
             no
             shew
             of
             proof
             of
             it
             from
             the
             goodness
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               of
               God
               to
               all
            
             ,
             or
             to
             any
             particular
             ,
             as
             those
             texts
             or
             any
             other
             express
             it
             ,
             for
             from
             none
             of
             those
             it
             is
             rendred
             probable
             in
             
             any
             degree
             ,
             that
             they
             which
             are
             baptized
             ,
             and
             have
             sufficient
             grace
             given
             them
             ,
             and
             promise
             of
             abundance
             ,
             if
             they
             make
             use
             of
             it
             ,
             shall
             have
             violent
             restraints
             ,
             or
             be
             taken
             out
             of
             the
             world
             ,
             rather
             then
             they
             shall
             
               fall
               into
               wilfull
               sin
            
             .
             Consult
             the
             places
             again
             and
             you
             will
             soon
             find
             there
             is
             no
             propriety
             in
             them
             for
             the
             proofe
             of
             this
             .
          
           
             §
             .
             66.
             
             And
             yet
             if
             even
             this
             also
             were
             true
             ,
             it
             would
             no
             way
             incommodate
             our
             pretensions
             ,
             for
             
             in
             that
             case
             of
             Gods
             taking
             away
             such
             a
             man
             ,
             in
             his
             infancy
             ,
             it
             would
             follow
             by
             our
             doctrine
             ,
             that
             God
             foresaw
             that
             from
             all
             eternity
             ,
             and
             so
             that
             he
             
             foresaw
             not
             
               A.
               B.
            
             a
             finall
             impenitent
             ,
             which
             is
             the
             destroying
             and
             voiding
             your
             whole
             supposition
             .
          
           
             §
             .
             67.
             
             How
             then
             this
             seeming
             advantage
             could
             reasonably
             incline
             you
             ,
             to
             profess
             it
             your
             
               thought
               ,
               that
               the
               doctrine
               of
               prescience
               is
               very
               much
               inconsistent
               with
               the
               omnipotence
               and
               goodness
               of
               God
               ,
            
             &c.
             and
             that
             't
             is
             
               swallowed
               without
               examination
            
             ,
             I
             now
             leave
             you
             candidly
             to
             consider
             ,
             by
             your
             reflexions
             on
             the
             strength
             of
             that
             reed
             you
             laid
             this
             weight
             on
             .
             Judge
             I
             pray
             ,
             might
             not
             God
             ,
             if
             he
             would
             ,
             have
             created
             a
             world
             of
             men
             ,
             taken
             them
             up
             into
             heaven
             ,
             and
             crowned
             them
             ,
             (
             if
             crowning
             it
             could
             be
             called
             ,
             )
             with
             everlasting
             blisse
             ,
             and
             so
             left
             none
             of
             them
             in
             the
             hazards
             of
             this
             world
             ?
             Yet
             did
             not
             ,
             (
             it
             is
             evident
             by
             the
             fact
             ,
             )
             his
             love
             of
             mankind
             oblige
             him
             to
             this
             ,
             but
             men
             are
             left
             to
             vast
             dangers
             ,
             and
             multitudes
             fall
             under
             them
             .
             Must
             all
             this
             now
             be
             imputed
             to
             Gods
             ignorance
             how
             all
             things
             would
             frame
             in
             the
             world
             in
             this
             other
             
             course
             ,
             which
             yet
             it
             appeares
             he
             hath
             chosen
             ?
             The
             consequences
             are
             too
             horrid
             to
             insist
             on
             .
             Let
             us
             instance
             once
             for
             all
             in
             Adam
             ,
             't
             is
             certain
             he
             fell
             ,
             and
             in
             him
             all
             his
             posterity
             ,
             did
             not
             God
             foresee
             or
             know
             this
             ,
             till
             the
             effect
             told
             it
             him
             ?
             Then
             how
             was
             Christ
             given
             
               in
               decreto
               divino
            
             ,
             before
             the
             creation
             of
             the
             world
             ?
             I
             hope
             you
             will
             not
             say
             he
             was
             not
             so
             given
             ,
             when
             the
             Scripture
             is
             in
             many
             places
             so
             expresse
             for
             it
             ,
             especially
             ,
             Ephes
             .
             I.
             4.
             and
             when
             Gods
             decrees
             are
             
               ab
               aeterno
            
             ,
             and
             so
             especially
             this
             ,
             the
             foundation
             of
             all
             the
             rest
             ,
             of
             those
             that
             concern
             our
             salvation
             ,
             Yet
             can
             I
             as
             little
             imagine
             what
             else
             you
             can
             say
             ,
             unlesse
             you
             will
             forsake
             your
             hypothesis
             .
          
           
           
             §
             .
             68.
             
             For
             if
             he
             decreed
             Christ
             before
             the
             creation
             ,
             then
             he
             foresaw
             there
             would
             be
             need
             of
             him
             ,
             
             if
             so
             ,
             then
             he
             foresaw
             Adams
             fall
             ,
             and
             then
             why
             may
             he
             not
             have
             foreseen
             all
             other
             mens
             sins
             ,
             all
             contingent
             future
             events
             ,
             of
             which
             he
             is
             no
             more
             the
             author
             ,
             and
             of
             which
             there
             is
             no
             more
             necessity
             
             that
             the
             free
             agents
             should
             act
             them
             ,
             then
             there
             was
             that
             Adam
             should
             sin
             before
             he
             was
             created
             .
             I
             pray
             consider
             this
             ,
             and
             it
             will
             do
             your
             whole
             businesse
             .
          
           
             §
             .
             69.
             
             But
             let
             us
             examine
             your
             reasons
             ,
             by
             which
             you
             will
             approve
             your
             affirmation
             ,
             that
             
             prescience
             ab
             aeterno
             
               derogates
               from
               omnipotence
            
             .
             You
             instance
             in
             Charls's
             death
             ,
             and
             you
             might
             have
             done
             the
             like
             in
             the
             death
             of
             Christ
             ,
             whereof
             the
             sacred
             writ
             testifies
             ,
             that
             it
             was
             
               by
               the
               determinate
               counsell
               and
               foreknowledge
               of
               God.
            
             Now
             
               prescience
               being
               admitted
            
             ,
             say
             you
             ,
             
               it
               was
               as
               certain
               that
            
             King
             Charles
             
               should
               die
            
             ,
             Jan.
             30.
             
               as
               now
               it
               is
               that
               he
               did
               die
               that
               day
               ,
               and
               to
               that
               it
               is
               consequent
               ,
               that
               it
               could
               not
               have
               been
               prevented
               by
               omnipotence
               it self
               .
               ]
            
             Your
             consequence
             I
             deny
             ,
             
               sub
               hâc
               formâ
            
             ,
             because
             he
             that
             saw
             it
             would
             be
             that
             day
             ,
             equally
             saw
             ,
             both
             that
             he
             might
             ,
             and
             that
             he
             would
             not
             prevent
             it
             .
             By
             his
             omnipotence
             it
             is
             certain
             ,
             he
             might
             ,
             by
             his
             will
             and
             wisdom
             ,
             (
             now
             revealed
             ,
             )
             that
             he
             would
             not
             prevent
             it
             ,
             by
             his
             Omniscience
             ,
             that
             from
             all
             eternity
             he
             knew
             he
             would
             not
             ,
             by
             his
             very
             mercy
             to
             him
             ,
             and
             for
             other
             most
             wise
             ends
             ,
             that
             he
             would
             actually
             deliver
             him
             up
             to
             the
             wills
             of
             the
             malicious
             ,
             
               able
               to
               destroy
               the
               body
            
             ,
             but
             no
             more
             ,
             which
             again
             is
             founded
             in
             his
             foresight
             of
             their
             malice
             ,
             and
             must
             suppose
             it
             .
             All
             which
             makes
             it
             as
             infallible
             ,
             that
             God
             might
             have
             prevented
             it
             ,
             as
             that
             he
             would
             not
             ,
             did
             not
             ,
             therefore
             this
             is
             far
             
             from
             
               derogating
               from
               his
               omnipotence
            
             ,
             in
             this
             of
             his
             not
             being
             able
             to
             prevent
             it
             ,
             the
             contrary
             to
             which
             is
             by
             this
             our
             Scheme
             expressly
             established
             .
          
           
             §
             .
             70.
             
             This
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             my
             positive
             answer
             ,
             you
             cannot
             but
             know
             already
             ,
             all
             the
             necessity
             consequent
             to
             prescience
             is
             the
             
               necessity
               ex
               hypothesi
            
             ,
             it
             is
             necessary
             to
             be
             while
             it
             is
             ,
             and
             because
             it
             will
             be
             ,
             therefore
             God
             foresees
             it
             will
             be
             ,
             and
             if
             men
             would
             have
             done
             otherwise
             ,
             God
             would
             have
             foreseen
             otherwise
             .
          
           
             §
             .
             71.
             
             When
             you
             take
             it
             for
             mine
             acknowledgment
             then
             ,
             that
             
               God
               cannot
               change
               that
               which
               is
               future
               ,
               so
               as
               to
               make
               it
               not
               future
               ,
            
             I
             answer
             ,
             that
             
               sensu
               diviso
            
             it
             is
             most
             false
             ,
             for
             whatsoever
             is
             future
             ,
             God
             can
             change
             ,
             and
             make
             it
             not
             future
             ,
             and
             then
             foresee
             it
             not
             future
             .
             But
             if
             you
             meant
             Conjunctim
             ,
             that
             remaining
             future
             ,
             he
             could
             not
             make
             it
             not
             future
             ,
             1.
             
             That
             is
             a
             great
             impropriety
             of
             speech
             ,
             and
             most
             unreasonable
             ,
             that
             he
             that
             speakes
             of
             changing
             ,
             should
             mean
             keeping
             it
             still
             as
             it
             is
             ,
             unchanged
             ,
             and
             2.
             
             You
             see
             the
             fallacy
             ,
             that
             most
             palpable
             one
             ,
             of
             a
             
               benè
               divisis
               ad
               male
               Conjuncta
            
             ,
             which
             I
             hope
             will
             no
             longer
             impose
             upon
             you
             .
             The
             
               ill
               consequences
            
             you
             feare
             and
             exaggerate
             ,
             should
             
               God
               be
               thought
               not
               to
               have
               been
               able
               to
               have
               prevented
               it
               ,
            
             I
             shall
             not
             need
             insist
             on
             ,
             detesting
             the
             thought
             ,
             as
             much
             as
             is
             possible
             ,
             and
             having
             so
             far
             secured
             our
             Scheme
             from
             it
             ,
             that
             if
             God
             foresees
             not
             that
             he
             
               could
               prevent
               any
               future
            
             whatsoever
             ,
             I
             shall
             not
             think
             he
             foresees
             any
             thing
             .
          
           
             §
             .
             72.
             
             So
             likewise
             for
             his
             goodness
             ,
             you
             cannot
             
             doubt
             but
             I
             acknowledge
             that
             as
             fully
             as
             you
             ,
             in
             relation
             to
             our
             salvation
             :
             Let
             us
             see
             then
             how
             I
             am
             obliged
             to
             deny
             this
             again
             by
             admitting
             his
             
             Prescience
             .
             Why
             ,
             say
             you
             ,
             
               if
               God
               willingly
               suffer
               so
               many
               to
               be
               damned
               ,
               whom
               he
               might
               have
               saved
               where
               is
               his
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ?
             &c.
             I
             answer
             ,
             just
             where
             you
             your self
             will
             ,
             and
             must
             place
             it
             ,
             unlesse
             you
             believe
             many
             shall
             not
             be
             damned
             finally
             .
             For
             't
             is
             most
             certain
             ,
             God
             by
             his
             absolute
             power
             might
             have
             saved
             all
             them
             ,
             that
             yet
             are
             now
             damned
             ,
             and
             the
             shew
             of
             inconvenience
             is
             exactly
             the
             same
             ,
             whether
             God
             be
             believed
             to
             
               foresee
               all
               things
               ab
               aeterno
            
             ,
             or
             no.
             For
             suppose
             we
             ,
             that
             God
             foresaw
             not
             ,
             but
             saw
             in
             time
             as
             we
             do
             every
             thing
             that
             happens
             in
             our
             presence
             ,
             and
             suppose
             we
             a
             wicked
             man
             
               filling
               up
               the
               measure
               of
               his
               iniquityes
               ,
            
             or
             ready
             to
             die
             in
             his
             sins
             ,
             I
             demand
             might
             not
             God
             ,
             if
             he
             would
             ,
             rescue
             him
             out
             of
             that
             state
             ,
             convert
             him
             into
             a
             Saint
             ,
             and
             assume
             him
             ,
             as
             he
             did
             Elias
             in
             the
             sanctified
             state
             ?
             Questionlesse
             he
             might
             ,
             yet
             without
             all
             controversy
             he
             doth
             not
             thus
             to
             every
             wicked
             man
             ,
             for
             if
             he
             did
             ,
             none
             should
             be
             damned
             ;
             Do
             you
             now
             reconcile
             this
             with
             Gods
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             words
             and
             many
             vehement
             asseverations
             ,
             (
             as
             I
             doubt
             not
             but
             you
             are
             well
             able
             to
             do
             ,
             )
             and
             then
             review
             your
             own
             question
             ,
             
               [
               If
               God
               willingly
               suffer
               so
               many
               to
               be
               damned
               whom
               he
               might
               have
               saved
               ,
               where
               is
               his
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ?
             ]
             'T
             is
             not
             possible
             you
             should
             need
             more
             words
             to
             disintangle
             this
             snarle
             ,
             and
             in
             my
             former
             papers
             I
             shewd
             you
             in
             this
             place
             to
             what
             Gods
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             belongs
             ,
             giving
             sufficient
             grace
             ,
             &c.
             :
             to
             which
             you
             reply
             nothing
             ,
             and
             therefore
             I
             suppose
             consent
             to
             the
             truth
             of
             it
             ,
             though
             't
             is
             sure
             both
             that
             God
             by
             his
             absolute
             power
             might
             do
             more
             then
             he
             doth
             ,
             (
             and
             therefore
             I
             like
             not
             your
             expression
             ,
             that
             he
             
               does
               what
               omnipotence
               could
               performe
            
             ,
             citing
             ,
             Isa
             .
             v.
             4.
             
             In
             place
             of
             it
             ,
             I
             should
             have
             said
             ,
             what
             his
             covenant
             ,
             
             promise
             ,
             mercy
             ,
             justice
             ,
             equity
             ,
             wisdom
             ,
             obliged
             him
             to
             do
             ,
             or
             what
             was
             reconcileable
             with
             all
             these
             ,
             without
             interesting
             his
             
               absolute
               power
            
             ,
             or
             omnipotence
             in
             it
             ,
             )
             and
             that
             obstinate
             sinners
             do
             actually
             resist
             ,
             and
             frustrate
             all
             the
             methods
             that
             are
             used
             by
             him
             .
          
           
             §
             .
             73.
             
             Of
             the
             manner
             of
             S.
             Austin's
             asserting
             prescience
             I
             need
             not
             farther
             insist
             ,
             then
             that
             by
             
             the
             expresse
             words
             of
             that
             period
             I
             produced
             ,
             he
             will
             have
             it
             reconciled
             with
             the
             
               free
               will
               of
               man
            
             ,
             which
             if
             all
             would
             do
             ,
             there
             were
             little
             more
             to
             be
             required
             of
             them
             .
             Yet
             because
             you
             have
             endeavoured
             to
             take
             off
             the
             force
             of
             S.
             Austin's
             words
             ,
             and
             from
             Vives's
             words
             on
             Chapter
             ,
             IX
             .
             
               (
               Quod
               si
               indignum
            
             ,
             &c.
             
             
               Dicamus
               à
               providentia
               voluntateque
               Dei
               cognitionem
               ejus
               prosicisci
               ,
               voluntatem
               statuere
               quod
               futurum
               sit
               ,
               scientiam
               quod
               volunt
               as
               statuerit
               ,
               nosse
               ,
               )
            
             to
             draw
             him
             to
             Calvins
             sence
             ,
             I
             shall
             read
             over
             that
             IX
             .
             Chapter
             ,
             both
             Text
             ,
             and
             Comment
             ,
             and
             give
             you
             some
             passages
             out
             of
             it
             ;
             In
             the
             Text
             ,
             1.
             
             That
             
               they
               are
               much
               more
               tolerable
               that
               bring
               in
            
             Syderea
             Fata
             ,
             
               a
               fatality
               depending
               on
               the
               starrs
               ,
               then
               they
               which
               take
               away
            
             praescientiam
             futurorum
             ,
             
               foreknowledg
               of
               futures
               :
               and
               that
               it
               is
               a
               most
               open
               madness
               ,
            
             confiteri
             Deum
             &
             negare
             praescium
             futurorum
             ,
             
               to
               confess
               God
               ,
               and
               to
               deny
               his
               prescience
               .
            
             2.
             
             
               Nos
               ut
               confitemur
               summum
               &
               verum
               Deum
               ,
               it
               a
               voluntatem
               summamque
               potestatem
               &
               praescientiam
               ejus
               consitemur
               ,
               nec
               timemus
               ne
               ideò
               voluntate
               non
               faciamus
               quod
               voluntate
               facimus
               ,
               quia
               id
               nos
               facturos
               esse
               praescivit
               cujus
               praescientia
               falli
               non
               potest
               ,
               as
               we
               confess
               the
               supreme
               and
               true
               God
               ,
               so
               we
               confess
               his
               will
               ,
               and
               supreme
               power
               and
               prescience
               ,
               neither
               do
               we
               scare
               least
               we
               should
               not
               do
               voluntarily
               ,
               what
               we
               do
            
             
             
               voluntarily
               ,
               because
               he
               foresaw
               it
               ,
               whose
               prescience
               cannot
               be
               deceived
               ,
            
             making
             it
             the
             heathen
             feare
             of
             Cicero
             ,
             which
             now
             is
             yours
             ,
             lest
             the
             
               infallibility
               of
               the
               prescience
               should
               impose
               necessity
               ,
               and
               frustrate
               Lawes
               ,
               exhortations
               ,
            
             &c.
             3.
             
             
               Nos
               adversus
               sacrilegos
               ausus
               &
               Deum
               dicimus
               omnia
               scire
               ,
               antequam
               fiant
            
             (
             marke
             
               omnia
               )
               &
               voluntate
               nos
               facere
               ,
            
             &c.
             
             Contrary
             to
             the
             darings
             of
             sacrilegious
             men
             ,
             we
             both
             affirm
             that
             God
             knowes
             all
             things
             before
             they
             are
             done
             ,
             and
             that
             we
             do
             them
             voluntarily
             .
             4.
             
             
               Novit
               incommutabiliter
               omnia
               quae
               futura
               sunt
               ,
               &
               quae
               ipse
               facturus
               est
               ,
            
             he
             knowes
             unchangeably
             all
             things
             which
             are
             to
             come
             ,
             and
             which
             he
             will
             do
             ,
             not
             onely
             the
             latter
             ,
             but
             the
             former
             ,
             and
             all
             of
             one
             as
             well
             as
             the
             other
             .
             5.
             
             
               He
               that
               foreknew
               all
               the
               causes
               of
               things
               ,
               among
               them
               could
               not
               be
               ignorant
               of
               our
               wills
               ,
            
             quas
             nostrorum
             operum
             causas
             esse
             praescivit
             .
             
               Which
               he
               foresaw
               to
               be
               the
               causes
               of
               our
               workes
               .
            
             6.
             
             
               Qui
               non
               est
               praescius
               omnium
               futurorum
               non
               est
               utique
               Deus
               ,
            
             he
             that
             foresees
             not
             things
             to
             come
             ,
             is
             not
             God.
             7.
             
             Of
             our
             liberty
             ,
             
               Voluntates
               nostrae
               tantum
               valent
               ,
               quantum
               Deus
               eas
               valere
               voluit
               ,
               &
               praescivit
               ,
               &
               ideò
               quicquid
               valent
               ,
               certissime
               valent
               ,
               &
               quod
               facturae
               sunt
               ipsae
               ,
               omnino
               facturae
               sunt
               ,
               quia
               valituras
               atque
               facturas
               esse
               praescivit
               cujus
               praescientia
               falli
               non
               potest
               ,
            
             our
             wills
             can
             do
             as
             much
             as
             God
             will'd
             and
             foreknew
             they
             were
             able
             ,
             and
             therefore
             whatsoever
             they
             can
             do
             ,
             they
             most
             certainly
             can
             do
             ,
             and
             what
             they
             will
             do
             ,
             they
             altogether
             will
             do
             ,
             because
             he
             foresaw
             they
             could
             and
             would
             do
             it
             ,
             whose
             prescience
             cannot
             be
             deceived
             .
             Next
             in
             Vives's
             comments
             you
             have
             ,
             
               Non
               res
               futurae
               ex
               scientia
               Dei
               manant
               ,
               sed
               scientia
               potius
               Dei
               ex
               illis
               ,
               quae
               tamen
               futurae
               non
               sunt
               Deo
               ,
               ut
               est
               error
               multorum
               ,
               sed
               praesentes
               .
               Quocirca
               non
               recte
               dicitur
            
             
             
               praescire
               ,
               nisi
               relatione
               ad
               actiones
               nostras
               ,
               dicendus
               est
               scire
               ,
               videre
               ,
               cernere
               .
               Quod
               si
               indignum
               videtur
               ,
            
             &c.
             
             
               Things
               future
               do
               not
               flow
               from
               Gods
               science
               ,
               but
               rather
               Gods
               science
               from
               them
               ,
               which
               yet
               are
               not
               future
               to
               God
               as
               the
               error
               of
               many
               is
               ,
               but
               present
               ,
               wherefore
               he
               is
               not
               rightly
               said
               to
               foresee
               unlesse
               it
               be
               in
               relation
               to
               our
               actions
               ,
               he
               must
               be
               said
               to
               know
               ,
               to
               see
               ,
               to
               perceive
               ,
               which
               if
               it
               appeare
               unworthy
               ,
            
             &c.
             
             There
             come
             in
             the
             words
             by
             you
             recited
             ,
             
               of
               Gods
               science
               coming
               from
               his
               will
               ,
            
             which
             you
             say
             is
             Calvinism
             ,
             but
             is
             not
             set
             by
             Vives
             to
             interpret
             S.
             Augustin's
             sence
             that
             way
             ,
             no
             nor
             to
             assert
             it
             as
             his
             own
             ,
             but
             to
             recite
             another
             opinion
             ,
             that
             hath
             lesse
             impiety
             in
             it
             ,
             then
             the
             denying
             of
             prescience
             would
             have
             .
             Thus
             you
             see
             what
             that
             Chapter
             in
             the
             Father
             ,
             or
             his
             Commentator
             gaines
             you
             .
             Mean
             while
             I
             take
             you
             at
             your
             word
             that
             you
             
               grant
               with
               S.
            
             Augustin
             
               the
               prescience
               of
               God
            
             ,
             and
             if
             you
             
               grant
               it
               with
               him
            
             ,
             you
             must
             grant
             it
             not
             onely
             in
             things
             which
             come
             to
             passe
             necessarily
             ,
             (
             as
             all
             that
             God
             decrees
             do
             ,
             )
             but
             simply
             in
             all
             things
             ,
             and
             particularly
             in
             those
             ,
             wherein
             
               voluntatis
               arbitrium
               retentum
               ,
               freedom
               of
               will
               retained
            
             is
             concerned
             ,
             for
             to
             those
             you
             see
             he
             thorow
             out
             the
             IX
             .
             and
             X.
             Chapters
             applyes
             it
             ,
             and
             if
             you
             grant
             prescience
             in
             them
             ,
             you
             grant
             as
             much
             as
             I
             desire
             ,
             if
             not
             ,
             you
             deny
             it
             ,
             (
             which
             yet
             you
             again
             say
             you
             do
             not
             ,
             )
             
               more
               then
            
             S.
             Augustin
             .
          
           
             §
             .
             74.
             
             What
             you
             here
             add
             as
             your
             conclusion
             from
             S.
             Augustine
             in
             his
             confessions
             ,
             lib.
             II.
             c.
             18.
             
               videri
               non
               possunt
               sed
               praedici
               possunt
               ex
               praesentibus
               quae
               jam
               sunt
               &
               videntur
               ,
            
             they
             cannot
             be
             seen
             but
             they
             may
             be
             foretold
             from
             those
             things
             that
             are
             present
             ,
             and
             are
             now
             seen
             ,
             and
             from
             Origen
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             viz
             :
             
               That
               Gods
               knowledge
               of
            
             
             
               future
               contingents
               is
               meerly
               hypotheticall
               ,
               this
               being
               supposed
               ,
               that
               will
               follow
               ,
            
             &c.
             ]
             I
             shall
             now
             proceed
             to
             examine
             ,
             1.
             
             By
             a
             view
             of
             your
             two
             Testimonies
             ,
             then
             of
             your
             conclusion
             from
             them
             .
             And
             first
             for
             S.
             Augustin's
             words
             ,
             they
             are
             not
             spoken
             of
             
               Gods
               prescience
            
             or
             predictions
             ,
             but
             of
             ours
             ,
             and
             that
             of
             things
             coming
             from
             natural
             causes
             ,
             
               Intucor
               auroram
            
             ,
             saith
             he
             ,
             
               oriturum
               solem
               pronuncio
            
             ,
             &c.
             
             
               I
               behold
               the
               morning
               ,
               I
               pronounce
               the
               Sun
               will
               rise
               .
            
             Look
             and
             you
             will
             see
             it
             manifestly
             ,
             so
             then
             it
             is
             nothing
             to
             
               Gods
               prescience
            
             of
             future
             contingents
             ,
             and
             you
             can
             conclude
             nothing
             from
             it
             .
          
           
             §
             .
             75.
             
             And
             for
             the
             Chapter
             in
             
               Origen's
               Philocalia
            
             ,
             it
             cannot
             be
             ,
             but
             you
             must
             have
             noted
             in
             it
             ,
             
             the
             weight
             that
             he
             layes
             on
             the
             prediction
             of
             Judas's
             
             treason
             ,
             the
             general
             resolution
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               every
               thing
               that
               is
               future
               ,
               God
               sees
               it
               will
               come
               to
               passe
               ,
            
             (
             and
             yet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               foreknower
               is
               not
               cause
               of
               all
               that
               are
               foreknown
               ,
               )
            
             citing
             from
             Susanna
             ,
             42
             ,
             43.
             
             
               That
               God
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               knower
               of
               secrets
               ,
               that
               knowes
               all
               things
               before
               they
               are
               ,
            
             then
             he
             proposes
             the
             question
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               how
               God
               from
               all
               eternity
               foreknowing
               those
               things
               that
               are
               thought
               to
               be
               done
               by
               every
               man
               ,
               our
               free
               will
               may
               be
               retained
               .
            
             Which
             he
             treats
             against
             the
             
               heathen
               that
               say
               Gods
               foreknowledge
               takes
               away
               all
               praise
               and
               dispraise
               ,
            
             &c.
             and
             maintain
             it
             just
             as
             you
             do
             ,
             as
             you
             will
             see
             ,
             if
             you
             compare
             your
             ,
             and
             their
             arguing
             .
             Now
             to
             
             these
             his
             answer
             is
             ,
             
               that
               God
               from
               the
               beginning
               of
               the
               creation
               of
               the
               world
               ,
               nothing
               being
               without
               a
               cause
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               by
               the
               progresse
               of
               his
               mind
               thorow
               all
               things
               that
               are
               future
               ,
               sees
               them
               ,
               that
               if
               this
               be
               ,
               that
               will
               follow
               ,
               &c.
            
             and
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               proceeding
               to
               the
               end
               of
               things
               ,
               he
               knowes
               what
               shall
               be
               .
            
             Which
             he
             doth
             expresse
             ,
             to
             shew
             that
             he
             sees
             the
             dependence
             of
             all
             things
             ,
             not
             from
             his
             
               own
               will
               ,
               who
               by
               knowing
               them
               ,
            
             as
             it
             followes
             ,
             
               causes
               them
               not
               ,
               but
               in
               a
               concatenation
               of
               humane
               acts
               and
               choises
               ,
               as
            
             
             
               when
               by
               temerity
               one
               walkes
               inconsiderately
               ,
               and
               meeting
               with
               a
               slippery
               place
               falls
               ,
               which
               he
               that
               sees
               ,
               is
               no
               way
               the
               cause
               of
               his
               fall
               ,
            
             saith
             he
             ,
             adding
             that
             
             
               God
               foreseeing
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               how
               qualified
               every
               one
               will
               be
               ,
               sees
               also
               the
               causes
               that
               he
               will
               be
               so
               ,
               mean
               while
               his
               foreseeing
               is
               not
               the
               cause
               of
               their
               being
               what
               they
               are
               ,
               but
               though
               strange
               ,
               saith
               he
               ,
               yet
               't
               is
               true
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               thing
               future
               is
               the
               cause
               that
            
             
             
               such
               a
               foreknowledge
               is
               had
               of
               it
               ,
               for
               it
               doth
               not
               because
               it
               was
               known
               come
               to
               passe
               ,
               but
               because
               ,
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             )
             
               it
               was
               to
               come
               to
               passe
               ,
               it
               was
               known
               .
            
             Then
             he
             comes
             to
             a
             distinction
             in
             what
             
             sence
             it
             is
             true
             ,
             that
             
               what
               is
               foreseen
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               shall
               altogether
               be
            
             ,
             and
             states
             it
             just
             as
             we
             do
             all
             along
             .
             From
             all
             which
             ,
             (
             that
             I
             may
             now
             follow
             ,
             you
             to
             your
             inferences
             ,
             )
             you
             can
             with
             no
             reason
             conclude
             ,
             that
             it
             was
             his
             and
             the
             rest
             of
             
               the
               Fathers
               doctrine
               ,
               that
               Gods
               foreknowledge
               of
               future
               contingents
               is
               meerly
               hypotheticall
               .
            
             You
             see
             most
             evidently
             from
             their
             sayings
             ,
             every
             where
             scattered
             ,
             (
             competently
             by
             those
             which
             I
             have
             now
             set
             down
             ,
             )
             that
             this
             was
             not
             their
             doctrine
             .
             And
             this
             one
             passage
             ,
             if
             it
             were
             favourable
             to
             your
             conceit
             ,
             (
             as
             it
             is
             not
             ,
             )
             yet
             could
             in
             no
             reason
             evacuate
             all
             others
             .
          
           
             §
             .
             76.
             
             In
             your
             conclusion
             that
             which
             I
             mislike
             is
             not
             the
             word
             ,
             
               [
               hypothetical
            
             ]
             but
             
               [
               meerly
            
             ]
             for
             
             that
             signifies
             God
             to
             have
             no
             other
             foreknowledge
             but
             that
             .
             I
             doubt
             not
             but
             of
             all
             things
             that
             are
             ,
             God
             foresees
             ,
             as
             Origen's
             words
             were
             ,
             
               that
               if
               this
               be
               ,
               that
               will
               follow
               ,
            
             and
             so
             I
             deny
             not
             
               hypothetical
               foreknowledge
            
             .
             But
             I
             cannot
             confine
             Gods
             foreknowledge
             
             to
             this
             one
             head
             ,
             for
             why
             may
             he
             not
             also
             see
             ,
             (
             and
             as
             easily
             ,
             )
             that
             this
             ,
             and
             that
             will
             both
             be
             ?
             The
             principall
             use
             of
             
               hypothetical
               foreknowledge
            
             ,
             is
             in
             things
             
               meerly
               possible
            
             ,
             which
             come
             not
             to
             passe
             ,
             (
             as
             before
             I
             applyed
             the
             example
             of
             Keilah
             ,
             which
             you
             now
             mention
             .
             )
             But
             what
             can
             that
             have
             to
             do
             with
             those
             things
             ,
             which
             do
             actually
             come
             to
             passe
             ,
             and
             that
             meerly
             by
             the
             free
             will
             of
             man
             ,
             and
             by
             no
             necessity
             of
             consequences
             ?
             Though
             ,
             (
             as
             I
             said
             ,
             )
             even
             in
             those
             ,
             God
             that
             sees
             them
             as
             they
             are
             ,
             both
             in
             their
             causes
             ,
             and
             most
             casuall
             ,
             or
             voluntary
             mutations
             ,
             and
             progression
             ,
             and
             all
             circumstances
             concomitant
             ,
             sees
             one
             thing
             following
             ,
             (
             though
             but
             freely
             ,
             not
             necessarily
             ,
             )
             out
             of
             another
             ,
             first
             this
             ,
             and
             then
             that
             ,
             and
             because
             this
             ,
             or
             upon
             this
             motive
             ,
             therefore
             that
             ;
             Which
             as
             it
             is
             far
             from
             asserting
             any
             necessary
             chain
             of
             causes
             ,
             contrary
             to
             the
             freedome
             of
             mans
             will
             ,
             which
             in
             that
             very
             place
             Origen
             largely
             establishes
             ,
             so
             it
             is
             far
             from
             a
             knowledge
             
               meerly
               hypothetical
            
             ,
             for
             that
             is
             not
             the
             knowledge
             of
             what
             is
             ,
             but
             what
             will
             be
             ,
             if
             somewhat
             else
             make
             way
             for
             it
             ,
             which
             being
             uncertain
             ,
             whether
             it
             will
             be
             or
             not
             ,
             there
             can
             be
             no
             determinate
             knowledge
             ,
             that
             the
             other
             will
             be
             ,
             which
             is
             quite
             contrary
             to
             his
             instances
             of
             Judas's
             
               betraying
               Christ
            
             ,
             &c.
             
             Which
             were
             as
             really
             and
             determinately
             foreseen
             and
             foretold
             ,
             as
             they
             were
             really
             acted
             .
             And
             therefore
             I
             must
             desire
             you
             not
             to
             think
             this
             favourable
             to
             the
             Socinian's
             opinion
             of
             
               Gods
               foreknowledge
               of
               future
               contingents
               being
               onely
               or
               meerly
               hypothetical
               ,
            
             (
             though
             
             God
             foresee
             hypothetically
             ,
             yet
             not
             onely
             so
             ,
             )
             or
             that
             this
             key
             will
             fit
             all
             places
             of
             Scripture
             ,
             which
             foretell
             things
             to
             come
             ,
             because
             it
             fits
             the
             case
             of
             Keilah
             ,
             and
             Jer.
             38
             ,
             17.
             and
             some
             few
             others
             .
          
           
             §
             .
             77.
             
             I
             have
             the
             more
             largely
             insisted
             on
             this
             ,
             because
             it
             seemed
             so
             likely
             to
             mislead
             you
             ,
             there
             being
             some
             examples
             of
             foreknowledge
             meerly
             hypothetical
             ,
             from
             whence
             yet
             to
             infer
             that
             
               Gods
               foreknowledge
            
             indefinitely
             ,
             is
             meerly
             such
             ,
             
               i.
               e.
            
             that
             he
             hath
             no
             other
             ,
             is
             the
             same
             errour
             as
             from
             particular
             premisses
             ,
             or
             from
             one
             or
             two
             examples
             to
             make
             an
             universal
             conclusion
             .
          
           
             §
             .
             78.
             
             On
             view
             of
             your
             fourth
             objected
             inconvenience
             ,
             you
             grant
             all
             I
             said
             in
             answer
             to
             it
             ,
             onely
             ,
             
             say
             you
             ,
             
               the
               former
               difficulty
               seemes
               to
               recurre
               ,
               how
            
             A.
             B.
             
               may
               be
               truly
               salvable
               ,
               when
               if
               absolute
               prescience
               be
               granted
               ,
               his
               damnation
               was
               as
               certain
               before
               he
               was
               borne
               ,
               as
               it
               will
               be
               when
               he
               is
               in
               Hell.
               ]
            
             I
             answer
             .
             1.
             
             That
             in
             answer
             to
             objected
             inconveniences
             all
             that
             can
             be
             required
             of
             any
             man
             is
             ,
             to
             shew
             that
             that
             inconvenience
             doth
             not
             follow
             ,
             not
             to
             establish
             the
             principal
             doctrine
             again
             ,
             (
             which
             before
             had
             been
             done
             by
             the
             no
             implicancy
             of
             contradiction
             ,
             which
             left
             it
             possible
             for
             God
             to
             foresee
             future
             contingents
             ,
             and
             then
             by
             consideration
             of
             his
             omniscience
             ,
             which
             qualifies
             him
             to
             know
             every
             thing
             which
             is
             scibile
             ,
             or
             the
             knowing
             of
             which
             implyes
             no
             contradiction
             ,
             and
             then
             by
             the
             testimonies
             of
             the
             Prophets
             ,
             who
             from
             Gods
             prescience
             foretold
             such
             futures
             ,
             )
             having
             therefore
             done
             all
             that
             was
             incumbent
             on
             me
             ,
             I
             had
             hoped
             the
             difficulty
             would
             not
             still
             have
             remained
             ,
             when
             all
             I
             said
             was
             granted
             .
             But
             seeing
             it
             doth
             ,
             I
             answer
             ,
             2.
             
             That
             supposing
             
               Gods
               eternal
               prescience
            
             ,
             it
             cannot
             but
             as
             clearly
             appeare
             ,
             that
             
               A.
               B.
            
             not
             onely
             may
             be
             ,
             but
             is
             truly
             salvable
             ,
             
             whilst
             he
             is
             
               in
               Viâ
            
             ,
             as
             that
             he
             is
             damned
             ,
             or
             no
             longer
             salvable
             ,
             when
             he
             is
             in
             Hell.
             For
             supposing
             
               A.
               B.
               in
               viâ
            
             ,
             to
             be
             one
             ,
             for
             whom
             in
             Gods
             decree
             Christ
             dyed
             ,
             and
             supposing
             Gods
             eternall
             prescience
             of
             all
             that
             is
             ,
             (
             unquestionably
             of
             all
             that
             he
             himself
             will
             do
             ,
             as
             he
             sure
             will
             all
             that
             is
             under
             his
             
               decree
               .
            
             )
             It
             must
             thence
             necessarily
             follow
             ,
             that
             God
             foresees
             him
             salvable
             ,
             and
             supposing
             that
             at
             length
             he
             is
             damned
             ,
             it
             doth
             but
             follow
             ,
             that
             God
             foresees
             him
             damned
             ;
             These
             two
             things
             then
             by
             force
             of
             praescience
             are
             equally
             cleer
             ,
             that
             he
             is
             one
             while
             salvable
             ,
             another
             while
             damned
             ,
             and
             so
             they
             are
             equally
             certain
             ,
             and
             if
             his
             having
             been
             salvable
             do
             not
             hinder
             his
             being
             damned
             ,
             then
             neither
             will
             his
             being
             damned
             hinder
             his
             having
             been
             salvable
             .
             He
             is
             truly
             salvable
             
             who
             God
             foresees
             will
             not
             be
             saved
             .
             How
             so
             ?
             because
             God
             truly
             bestows
             upon
             him
             all
             means
             necessary
             to
             salvation
             ,
             and
             that
             being
             all
             that
             is
             required
             to
             make
             him
             salvable
             ,
             this
             is
             as
             truly
             done
             ,
             when
             the
             effect
             followes
             not
             ,
             as
             when
             the
             meanes
             are
             most
             successfull
             .
             And
             Gods
             prescience
             of
             the
             successlessness
             ,
             makes
             no
             change
             ,
             hath
             no
             influence
             either
             on
             the
             meanes
             ,
             or
             the
             man
             ,
             any
             more
             then
             my
             seeing
             a
             thing
             done
             hath
             causality
             in
             the
             doing
             it
             .
             Now
             if
             he
             be
             salvable
             ,
             (
             though
             in
             event
             he
             never
             be
             saved
             ,
             but
             damned
             ,
             )
             and
             Gods
             praescience
             that
             he
             is
             salvable
             ,
             be
             as
             efficacious
             to
             conclude
             him
             salvable
             ,
             as
             his
             prescience
             that
             he
             is
             damned
             ,
             to
             infer
             him
             damned
             ,
             what
             a
             palpable
             partiality
             is
             it
             to
             infer
             from
             prescience
             ,
             that
             his
             damnation
             is
             certain
             before
             he
             is
             borne
             ,
             and
             yet
             not
             to
             infer
             from
             the
             same
             principle
             ,
             that
             his
             salvability
             was
             certain
             before
             he
             was
             borne
             ?
             Nothing
             can
             more
             irrefragably
             prove
             the
             weakness
             of
             your
             inference
             ,
             then
             that
             it
             is
             so
             obvious
             to
             retort
             it
             .
          
           
           
             §
             .
             79.
             
             The
             short
             is
             ,
             that
             which
             is
             future
             onely
             contingently
             ,
             it
             is
             certain
             that
             it
             is
             foreseen
             by
             God
             ,
             yet
             till
             it
             is
             ,
             it
             may
             be
             otherwise
             ,
             and
             if
             it
             be
             otherwise
             ,
             God
             sees
             it
             to
             be
             otherwise
             ,
             and
             what
             may
             be
             otherwise
             ,
             is
             not
             certain
             to
             be
             so
             ,
             and
             therefore
             his
             damnation
             is
             not
             certain
             before
             he
             is
             born
             ,
             which
             is
             the
             direct
             contradictory
             to
             your
             inference
             ,
             and
             that
             method
             which
             will
             equally
             infer
             contradictories
             ,
             of
             what
             force
             it
             is
             to
             establish
             truth
             ,
             I
             leave
             you
             to
             judge
             who
             propounded
             the
             difficulty
             .
          
           
             §
             .
             80.
             
             Here
             then
             is
             the
             errour
             ,
             because
             God
             cannot
             erre
             in
             his
             foresight
             ,
             therefore
             you
             conclude
             from
             supposition
             of
             his
             prescience
             ,
             that
             the
             thing
             ,
             which
             you
             speake
             of
             ,
             is
             certain
             ,
             when
             yet
             it
             no
             way
             appeares
             to
             you
             or
             me
             ,
             that
             God
             ever
             foresaw
             it
             ,
             but
             by
             our
             supposing
             that
             it
             comes
             to
             pass
             .
             Hence
             then
             comes
             all
             the
             supposed
             certainty
             ,
             from
             supposing
             it
             to
             come
             to
             pass
             ,
             which
             is
             the
             
               certitudo
               ex
               hypothesi
            
             ,
             a
             certainty
             that
             it
             is
             ,
             as
             long
             as
             it
             is
             supposed
             to
             be
             ,
             and
             then
             Gods
             prescience
             hath
             nothing
             to
             do
             with
             it
             ,
             but
             it
             would
             be
             as
             certain
             without
             supposing
             Gods
             prescience
             ,
             as
             now
             it
             is
             by
             supposing
             it
             .
             And
             now
             would
             you
             have
             me
             shew
             you
             how
             
               A.
               B.
            
             is
             truly
             salvable
             whilst
             you
             retain
             your
             supposition
             that
             he
             is
             damned
             ?
             This
             ,
             if
             you
             marke
             ,
             is
             your
             difficulty
             ,
             for
             you
             have
             no
             other
             ground
             to
             suppose
             that
             God
             foresees
             him
             damned
             ,
             but
             because
             you
             suppose
             him
             damned
             ,
             and
             seeing
             it
             is
             ,
             you
             see
             what
             a
             taske
             you
             have
             set
             me
             ,
             even
             to
             make
             two
             members
             of
             a
             contradiction
             true
             together
             .
             This
             I
             confesse
             I
             cannot
             do
             ,
             and
             I
             grant
             God
             cannot
             ,
             yet
             thus
             much
             I
             will
             do
             for
             you
             ,
             I
             will
             mind
             you
             ,
             that
             even
             when
             
               A.
               B.
            
             is
             in
             Hell
             ,
             the
             proposition
             is
             still
             true
             ,
             that
             
               A.
               B.
            
             when
             he
             was
             on
             earth
             was
             salvable
             ,
             and
             if
             it
             be
             true
             when
             he
             is
             in
             Hell
             ,
             I
             appeale
             to
             you
             whether
             it
             be
             
             not
             true
             ,
             when
             God
             foresees
             he
             will
             be
             in
             Hell
             ,
             doth
             Gods
             foreseeing
             him
             in
             hell
             impede
             more
             then
             his
             actuall
             being
             in
             it
             ?
             If
             not
             ,
             then
             notwithstanding
             Gods
             prescience
             ,
             
               A.
               B.
            
             is
             salvable
             ,
             and
             so
             now
             I
             hope
             you
             see
             both
             that
             ,
             and
             how
             he
             is
             so
             .
          
           
             §
             .
             81.
             
             In
             your
             fifth
             inconvenience
             ,
             you
             still
             adhere
             that
             
               you
               think
               it
               scarcely
               reconcileable
               with
               that
            
             
             
               determinate
               prescience
               which
               I
               hold
               ,
               for
               God
               seriously
               to
               call
               those
               whom
               he
               foresees
            
             ab
             aeterno
             
               that
               they
               will
               not
               repent
            
             .
             But
             you
             take
             no
             heed
             to
             the
             place
             of
             
             Scripture
             ,
             which
             I
             demonstrated
             it
             by
             ,
             
               turne
               you
               ,
               turne
               you
               ,
               why
               will
               you
               dye
               ?
            
             and
             ,
             
               as
               I
               live
               ,
               I
               delight
               not
               in
               the
               death
               of
               him
               that
               dyes
               ,
            
             where
             it
             is
             evident
             ,
             God
             seriously
             ,
             (
             if
             an
             oath
             be
             a
             note
             of
             seriousnesse
             ,
             )
             calls
             those
             who
             dye
             and
             will
             dye
             .
             Why
             do
             you
             not
             lay
             this
             to
             heart
             ,
             when
             it
             is
             so
             cleare
             ,
             and
             (
             you
             yet
             give
             me
             your
             leave
             to
             say
             ,
             )
             unanswerable
             ?
          
           
             §
             .
             82.
             
             I
             said
             ,
             
               when
               God
               calls
               to
               a
               man
               not
               to
               fall
               ,
               he
               is
               not
               fallen
               ,
            
             and
             ,
             you
             say
             true
             ,
             
               but
               he
               is
               fallen
               in
               Gods
               prescience
               .
               ]
            
             I
             now
             ask
             you
             ,
             how
             you
             know
             he
             is
             ?
             Your
             onely
             possible
             answer
             is
             ,
             that
             if
             he
             be
             fallen
             ,
             then
             by
             the
             doctrine
             of
             prescience
             ,
             God
             must
             foresee
             him
             fallen
             ,
             and
             you
             now
             by
             way
             of
             supposition
             ,
             (
             which
             't
             is
             lawfull
             for
             disputations
             sake
             to
             make
             ,
             )
             take
             it
             for
             granted
             ,
             
               i.
               e.
            
             suppose
             he
             is
             fallen
             .
             And
             then
             ,
             (
             as
             even
             now
             I
             said
             ,
             )
             to
             your
             voluntary
             supposition
             all
             is
             due
             ,
             and
             with
             that
             I
             cannot
             reconcile
             the
             contradictory
             ,
             and
             so
             still
             what
             is
             this
             to
             prescience
             ?
          
           
             §
             .
             83.
             
             Again
             you
             conclude
             ,
             
               that
               God
               sees
            
             ,
             A.
             B.
             
               will
               never
               rise
               again
            
             ,
             how
             do
             you
             know
             ,
             or
             imagine
             God
             sees
             it
             ,
             but
             because
             you
             suppose
             it
             true
             ,
             that
             he
             will
             never
             rise
             again
             ?
             and
             if
             it
             be
             true
             ,
             then
             it
             is
             also
             infallibly
             true
             ,
             whether
             God
             see
             it
             or
             no.
             And
             so
             still
             what
             have
             you
             gained
             ,
             your
             supposing
             it
             true
             is
             it
             to
             which
             adheres
             the
             supposition
             of
             Gods
             foreseeing
             ,
             
             and
             infallibility
             consequent
             to
             that
             ,
             but
             that
             addes
             no
             weight
             to
             that
             which
             was
             before
             supposed
             infallible
             .
          
           
             §
             .
             84.
             
             Again
             you
             aske
             ,
             
               can
               God
               seriously
               call
               him
               ,
               who
               [
               he
               sees
               ]
               will
               never
               repent
               ,
               seriously
               do
               that
               he
               sees
               useless
               ,
               and
               absolutely
               ineffectuall
               ?
               ]
            
             I
             have
             oft
             told
             you
             ,
             and
             proved
             to
             you
             ,
             that
             he
             may
             ,
             't
             is
             certain
             he
             called
             Pharaoh
             ,
             when
             he
             had
             predicted
             he
             would
             not
             hearken
             ,
             and
             he
             most
             seriously
             doth
             things
             to
             salvifick
             ends
             ,
             which
             do
             not
             eventually
             attain
             those
             ends
             ,
             and
             he
             foresees
             they
             do
             not
             .
          
           
             §
             .
             85.
             
             I
             said
             that
             what
             
               God
               doth
               thus
               in
               time
               ,
               he
            
             ab
             aeterno
             
               decreed
               to
               do
            
             ,
             this
             (
             as
             it
             is
             apparent
             by
             the
             antecedent
             ,
             to
             which
             the
             relative
             
               [
               thus
            
             ]
             belongs
             ,
             )
             I
             spake
             of
             
               Gods
               calling
               men
               ,
               some
               not
               to
               fall
               ,
               others
               to
               rise
               again
               ,
            
             and
             you
             reply
             ,
             that
             
               it
               seemes
               to
               you
               utterly
               improbable
               that
               God
               should
               do
               whatsoever
               he
               doth
               ,
               by
               an
               antecedent
               decree
               .
               ]
            
             I
             have
             no
             temptation
             to
             leave
             our
             present
             taske
             ,
             which
             is
             sufficient
             for
             the
             day
             ,
             to
             dispute
             that
             question
             with
             you
             in
             the
             latitude
             ,
             as
             your
             ,
             
               (
               whatsoever
               he
               doth
               ,
            
             )
             importeth
             .
             It
             will
             suffice
             ,
             if
             God
             doth
             
               any
               thing
            
             by
             an
             antecedent
             decree
             ,
             or
             decree
             any
             thing
             before
             he
             do
             it
             ,
             for
             if
             
               any
               thing
            
             ,
             then
             sure
             his
             calls
             and
             warnings
             ,
             which
             are
             parts
             of
             his
             covenant
             of
             grace
             ,
             and
             that
             is
             
               sub
               decreto
            
             ,
             decreed
             by
             him
             .
             And
             then
             what
             I
             said
             before
             ,
             is
             still
             of
             full
             force
             ,
             
               Gods
               foreseeing
               mens
               disobediences
               to
               his
               calls
               ,
               was
               in
               order
               of
               nature
               posteriour
               and
               subsequent
               to
               his
               decree
               of
               calling
               and
               giving
               them
               grace
               ,
            
             and
             being
             so
             ,
             cannot
             move
             him
             to
             change
             what
             went
             before
             ,
             or
             presently
             to
             disannull
             it
             ,
             and
             till
             it
             be
             disannulled
             ,
             't
             is
             certain
             ,
             and
             exacted
             by
             veracity
             ,
             that
             he
             act
             according
             to
             it
             ,
             
               i.
               e.
            
             that
             he
             call
             those
             seriously
             ,
             who
             yet
             he
             foresees
             resist
             him
             .
             Why
             you
             should
             here
             farther
             inlarge
             ,
             of
             the
             greater
             improbability
             ,
             
             
               that
               God
               should
               without
               consideration
               decree
               what
               afterward
               he
               perceives
               would
               be
               uselesse
               ,
            
             I
             guess
             not
             ,
             being
             sure
             no
             words
             of
             mine
             gave
             you
             temptation
             to
             think
             that
             I
             affixt
             inconsiderate
             decrees
             to
             our
             God
             of
             all
             wisdome
             ,
             or
             counted
             those
             calls
             uselesse
             ,
             which
             through
             our
             obstinacy
             ,
             (
             onely
             )
             faile
             of
             their
             designed
             good
             effect
             .
          
           
             §
             .
             86.
             
             No
             more
             did
             I
             give
             you
             cause
             for
             that
             harsh-sounding
             phrase
             of
             
               Gods
               necessarily
               pursuing
               it
               ,
               because
               it
               was
               decreed
               .
               ]
            
             I
             should
             rather
             have
             suggested
             to
             you
             these
             words
             ,
             instead
             of
             them
             ,
             that
             God
             is
             faithfull
             ,
             and
             just
             ,
             and
             veracious
             ,
             and
             so
             performes
             his
             part
             of
             the
             covenant
             of
             grace
             with
             men
             ,
             howsoever
             they
             are
             ,
             (
             and
             he
             foresees
             them
             ,
             )
             wanting
             to
             their
             own
             part
             .
          
           
             §
             .
             87.
             
             What
             you
             say
             you
             understand
             not
             in
             my
             last
             papers
             ,
             I
             thus
             explaine
             ;
             those
             calls
             of
             God
             which
             
             the
             obdurate
             reject
             ,
             are
             most
             seriously
             meant
             by
             God
             to
             their
             reformation
             ,
             else
             he
             would
             not
             punish
             them
             for
             rejecting
             them
             ,
             as
             he
             doth
             by
             withdrawing
             them
             ,
             &c.
             
             This
             God
             decrees
             to
             do
             
               ab
               aeterno
            
             ,
             which
             he
             could
             not
             ,
             unlesse
             he
             soresaw
             their
             rejection
             of
             them
             ,
             and
             yet
             neither
             could
             he
             foresee
             their
             so
             criminal
             rejecting
             them
             ,
             unlesse
             he
             foresaw
             the
             seriousnesse
             of
             them
             ,
             and
             if
             he
             foresaw
             that
             ,
             then
             it
             is
             as
             certain
             as
             any
             thing
             ,
             that
             God
             foresees
             that
             they
             are
             serious
             ,
             and
             although
             God
             do
             not
             actually
             inflict
             punishment
             upon
             bare
             foresight
             of
             sin
             ,
             yet
             sure
             he
             may
             decree
             to
             punish
             those
             whom
             he
             foresees
             to
             deserve
             it
             ,
             and
             that
             is
             all
             that
             is
             necessary
             to
             my
             arguing
             .
             Else
             I
             might
             tell
             you
             that
             God
             that
             accepts
             not
             a
             temporary
             faith
             ,
             will
             never
             accept
             such
             a
             man
             as
             is
             answerable
             to
             the
             stony
             ,
             or
             
               thorny
               ground
            
             ,
             (
             who
             in
             time
             of
             
               tryall
               would
               fall
               away
               ,
            
             )
             though
             he
             should
             be
             taken
             away
             before
             temptations
             approach
             .
          
           
           
             §
             .
             88.
             
             In
             that
             of
             Judas
             ,
             you
             grant
             
               that
               the
               prophecy
            
             ,
             
             
               as
               terminated
               in
               him
               ,
               could
               not
               have
               been
               fulfilled
               ,
               had
               he
               never
               been
               born
               ,
               but
               then
               your
               quere
               remaines
               ,
            
             say
             you
             ,
             
               whether
               it
               might
               not
               have
               been
               fullfilled
               in
               another
               ?
               ]
            
             I
             answer
             ,
             1.
             it
             could
             not
             have
             been
             fullfilled
             in
             another
             ,
             without
             some
             other
             disciples
             doing
             what
             he
             did
             ,
             and
             't
             is
             certain
             no
             other
             did
             so
             ,
             and
             therefore
             what
             was
             foretold
             must
             have
             been
             fulfilled
             in
             him
             ,
             or
             else
             ,
             (
             which
             may
             not
             be
             believed
             of
             a
             divine
             Oracle
             ,
             )
             had
             not
             been
             fulfilled
             .
             But
             then
             ,
             2.
             
             Christs
             words
             to
             John
             pointing
             out
             Judas
             for
             the
             Traitour
             ,
             
               he
               that
               dippeth
            
             ,
             &c.
             was
             a
             prediction
             of
             God
             perfectly
             terminated
             in
             Judas's
             person
             ,
             and
             could
             not
             be
             fulfilled
             in
             any
             other
             ,
             and
             so
             your
             new
             quere
             is
             answered
             also
             .
             And
             that
             gives
             you
             a
             farther
             reason
             ,
             (
             if
             what
             was
             said
             before
             to
             your
             second
             quere
             were
             not
             sufficient
             ,
             )
             that
             our
             
               Saviours
               prediction
            
             was
             not
             conditional
             ,
             but
             categorically
             
             enunciative
             ,
             
               verily
               I
               say
               unto
               you
               that
               one
               of
               you
               shall
               or
               will
               betray
               me
               ,
            
             and
             he
             that
             
               dippeth
               ,
               at
               that
               time
            
             when
             Christ
             spake
             it
             ,
             deictically
             ,
             
               i.
               e.
               Judas
            
             ,
             is
             that
             person
             .
          
           
             §
             .
             89.
             
             In
             your
             view
             of
             what
             I
             said
             to
             your
             second
             question
             ,
             you
             first
             insist
             on
             my
             answer
             ,
             that
             the
             event
             proved
             the
             denunciation
             against
             Iudas
             was
             not
             like
             that
             against
             Niniveh
             conditional
             ,
             but
             I
             foresaw
             the
             small
             force
             of
             that
             ,
             which
             I
             used
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             therefore
             added
             a
             second
             ,
             that
             the
             prediction
             of
             
               Iudas
               was
               of
               his
               sin
            
             ,
             as
             well
             as
             punishment
             ,
             and
             the
             prediction
             of
             his
             sin
             ,
             could
             not
             be
             conditional
             ,
             nor
             the
             prediction
             of
             the
             Ninivites
             punishment
             any
             way
             be
             applicable
             to
             it
             ,
             leaving
             therefore
             the
             weaker
             ,
             I
             adhered
             onely
             to
             this
             ,
             which
             when
             you
             labour
             also
             to
             evacuate
             ,
             by
             interpreting
             ,
             
               [
               one
               of
               you
               will
               betray
               me
               ,
               ]
            
             by
             
               [
               unlesse
               he
               repent
            
             ,
             &c.
             
               he
               will
               betray
            
             
             
               me
               .
            
             ]
             You
             consider
             not
             ,
             1.
             that
             Christs
             death
             ,
             as
             it
             was
             from
             all
             eternity
             decreed
             by
             God
             ,
             so
             it
             was
             oft
             predicted
             by
             Christ
             ,
             and
             his
             resurrection
             ,
             and
             many
             other
             things
             depending
             on
             it
             ,
             and
             among
             these
             still
             the
             treachery
             of
             one
             of
             his
             disciples
             is
             one
             ,
             and
             that
             is
             not
             reconcileable
             with
             this
             interpretation
             .
             2.
             
             That
             foreseeing
             that
             he
             
               would
               be
               so
               disposed
               ,
               as
               unlesse
               he
               repented
               he
               would
               betray
               him
               ,
            
             is
             the
             foretelling
             of
             a
             future
             contingent
             .
             3.
             
             That
             one
             particular
             prediction
             ,
             wherein
             Iudas
             was
             deictically
             signified
             ,
             was
             private
             to
             S.
             Iohn
             ,
             that
             
               lay
               in
               Iesus
               his
               bosome
            
             ,
             as
             appeares
             ,
             Ioh.
             XIII
             .
             24
             ,
             25
             ,
             26.
             
             And
             though
             the
             words
             to
             Iudas
             himself
             ,
             Mat.
             XXVI
             .
             15.
             may
             better
             beare
             that
             sence
             you
             assigne
             ,
             yet
             the
             words
             to
             Iohn
             ,
             which
             Iudas
             heard
             not
             ,
             could
             be
             no
             such
             admonition
             to
             Iudas
             ,
             and
             therefore
             were
             without
             question
             absolute
             ,
             and
             so
             those
             other
             to
             
               Peter
               verily
               I
               say
               to
               thee
               ,
               before
               the
               Cockcrow
               twice
               ,
               thou
               shalt
               deny
               me
               thrice
               ,
            
             when
             he
             had
             professed
             he
             would
             
             rather
             
               die
               ,
               then
               deny
               him
            
             ,
             are
             not
             easily
             healed
             with
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               [
               unlesse
               thou
               repent
               thou
               wilt
               deny
               me
               ,
               ]
            
             for
             assuredly
             Peter
             meant
             not
             now
             to
             deny
             Christ
             ,
             but
             resolved
             the
             contrary
             ,
             and
             therefore
             had
             nothing
             to
             repent
             of
             in
             this
             behalfe
             .
             And
             when
             you
             seeme
             to
             demonstrate
             it
             
               could
               not
               be
               absolute
               ,
               because
            
             Judas
             
               might
               confessedly
               have
               repented
               ,
               and
               if
               he
               had
               ,
               then
               it
               must
               have
               been
               interpreted
               conditionally
               ,
            
             I
             answer
             according
             to
             my
             hypothesis
             ,
             that
             if
             Iudas
             had
             repented
             ,
             Christ
             had
             never
             foreseen
             ,
             or
             declared
             of
             him
             ,
             as
             he
             doth
             ,
             
               i.
               e.
            
             that
             he
             should
             betray
             him
             .
          
           
             §
             .
             90.
             
             But
             ,
             say
             you
             ,
             
               you
               see
               not
               why
               a
               conditional
               prediction
               may
               not
               be
               applyable
               as
               wel
               to
               the
               prevention
               of
               sin
               ,
               as
               of
               punishment
               ,
               ]
            
             I
             shall
             shew
             you
             why
             it
             may
             not
             ,
             because
             the
             punishment
             is
             Gods
             work
             ,
             and
             for
             the
             averting
             of
             that
             there
             is
             force
             in
             the
             
             Ninivites
             repentance
             ,
             which
             is
             the
             condition
             required
             
             on
             their
             part
             ,
             on
             the
             performance
             of
             which
             God
             hath
             generally
             promised
             to
             suspend
             his
             punishments
             ,
             and
             therefore
             the
             threats
             are
             conditional
             ,
             which
             in
             equity
             will
             not
             be
             inflicted
             ,
             if
             the
             condition
             be
             performed
             .
             But
             the
             sin
             is
             man's
             work
             and
             to
             the
             commission
             of
             that
             no
             other
             party
             contributes
             but
             himself
             ,
             and
             so
             neither
             is
             the
             prediction
             of
             it
             a
             threat
             ,
             but
             a
             down-right
             enunciation
             ,
             neither
             is
             there
             any
             condition
             imaginable
             to
             be
             performed
             on
             the
             other
             party
             ,
             answerable
             to
             the
             other
             case
             ,
             unlesse
             God
             should
             forcibly
             interpose
             to
             avert
             it
             ,
             (
             and
             that
             cannot
             be
             imagined
             to
             be
             the
             meaning
             ,
             
               [
               except
               I
               restrain
            
             Judas
             
               he
               will
               betray
               me
               ,
            
             ]
             or
             if
             it
             were
             ,
             it
             were
             still
             an
             act
             of
             Gods
             
               absolute
               foreknowledge
            
             ,
             that
             he
             will
             do
             so
             ,
             if
             not
             violently
             restrained
             )
             all
             probable
             meanes
             to
             his
             amendment
             ,
             and
             particularly
             the
             admitting
             him
             to
             the
             Sacrament
             being
             ,
             saith
             S.
             Chrysostom
             ,
             already
             used
             to
             him
             ,
             and
             yet
             ,
             saith
             Christ
             ,
             
               he
               will
               betray
               me
            
             .
          
           
             91.
             
             Now
             for
             defence
             of
             your
             Postscript
             ,
             and
             the
             contradiction
             which
             that
             charged
             on
             our
             hypothesis
             ,
             I
             pray
             marke
             the
             Issue
             of
             it
             .
             If
             you
             can
             prove
             that
             it
             implyes
             a
             contradiction
             for
             God
             to
             foresee
             future
             
             contingents
             ,
             then
             you
             certainly
             prevaile
             ,
             as
             on
             the
             other
             side
             if
             you
             succeed
             not
             in
             this
             attempt
             ,
             you
             must
             resolve
             your
             opinion
             erroneous
             ,
             because
             nothing
             being
             impossible
             to
             God
             but
             to
             lie
             ,
             and
             so
             to
             make
             good
             both
             parts
             of
             a
             contradiction
             ,
             if
             prescience
             bring
             not
             this
             consequence
             ,
             it
             must
             be
             possible
             to
             God
             ,
             how
             inexplicable
             or
             unintelligible
             soever
             it
             be
             to
             me
             ,
             who
             for
             want
             of
             
               facultatem
               analogam
            
             ,
             cannot
             judge
             of
             the
             actions
             of
             an
             eternal
             God
             ,
             and
             if
             it
             be
             yeilded
             possible
             ,
             then
             the
             predictions
             of
             Scripture
             will
             be
             proofes
             beyond
             question
             of
             the
             truth
             of
             
             it
             .
             To
             this
             one
             test
             then
             let
             us
             come
             .
             The
             contradiction
             you
             assigned
             was
             ,
             our
             saying
             ,
             
               that
               things
               future
               are
               or
               may
               be
               present
               to
               God.
            
             I
             shewed
             you
             the
             definition
             of
             contradictoryes
             was
             not
             competible
             to
             these
             ,
             of
             which
             est
             and
             
               non
               est
            
             is
             the
             known
             example
             ,
             
             and
             present
             and
             future
             are
             neither
             present
             and
             not
             present
             nor
             future
             and
             not
             future
             .
             And
             again
             in
             contradictions
             both
             parts
             must
             be
             considered
             in
             the
             same
             respects
             ,
             whereas
             future
             being
             enunciated
             in
             respect
             of
             us
             ,
             and
             our
             finite
             sight
             ,
             present
             is
             exprest
             to
             be
             in
             respect
             of
             God
             ,
             whose
             science
             is
             immense
             ,
             and
             infinite
             .
          
           
             §
             .
             92.
             
             Now
             to
             this
             you
             reply
             ,
             1.
             
             
               That
               present
               and
               future
               ,
               though
               they
               are
               not
               formal
               contradictions
               ,
               yet
               really
               and
               in
               sence
               they
               are
               ,
               for
               future
               is
               that
               that
               is
               not
               present
               ,
               but
               to
               come
               ,
               and
               present
               and
               not
               present
               are
               formally
               contradictory
               .
            
             2.
             
             
               That
               my
               concession
               that
               no
               finite
               thing
               can
               both
               be
               present
               and
               future
               is
               enough
               for
               you
               ,
               for
               God
               cannot
               be
               present
               to
               that
               which
               is
               not
               present
               to
               him
               .
               ]
            
             I
             now
             answer
             to
             your
             first
             ,
             that
             there
             is
             nothing
             so
             false
             ,
             that
             I
             cannot
             make
             good
             by
             this
             your
             arguing
             .
             In
             particular
             ,
             by
             this
             the
             doctrine
             of
             the
             Trinity
             and
             Vnity
             were
             equally
             confuted
             ,
             
             for
             Trinitas
             in
             the
             wonted
             notion
             is
             not
             one
             ,
             but
             three
             ,
             and
             one
             ,
             and
             not
             one
             ,
             are
             formally
             contradictory
             .
             This
             is
             the
             direct
             image
             and
             transcript
             of
             your
             arguing
             ,
             
               mutatis
               mutandis
            
             ,
             yet
             I
             know
             you
             deny
             not
             the
             
               Tri-unus
               Deus
            
             ,
             how
             then
             can
             you
             on
             no
             better
             proofe
             deny
             prescience
             ?
             The
             Socinian's
             conformably
             deny
             both
             ,
             but
             you
             are
             partial
             ,
             and
             deny
             but
             one
             of
             them
             .
             It
             is
             never
             safe
             to
             despise
             the
             ordinary
             rules
             of
             art
             ,
             but
             seldome
             more
             dangerous
             then
             in
             this
             ,
             whereas
             if
             Logick
             were
             duely
             revered
             in
             it's
             dictates
             ,
             and
             nothing
             thought
             contradictory
             in
             sence
             ,
             but
             what
             is
             an
             affirmation
             ,
             and
             negation
             
             of
             the
             same
             thing
             ,
             this
             intricacy
             would
             be
             unfolded
             ,
             and
             that
             which
             is
             future
             to
             me
             ,
             be
             present
             to
             God
             ,
             without
             the
             encumbrance
             or
             dread
             of
             a
             contradiction
             .
          
           
             §
             .
             93.
             
             To
             the
             second
             I
             answer
             ,
             that
             it
             cannot
             suffice
             to
             your
             pretensions
             ,
             that
             no
             finite
             thing
             is
             both
             present
             and
             future
             ,
             meaning
             ,
             (
             as
             it
             is
             plaine
             I
             did
             ,
             )
             in
             the
             
               same
               respect
            
             ,
             present
             and
             future
             
               to
               me
            
             :
             When
             yet
             what
             is
             future
             to
             me
             ,
             may
             be
             present
             to
             one
             that
             lives
             a
             year
             hence
             ,
             and
             so
             much
             more
             to
             God
             who
             liveth
             for
             ever
             .
             When
             therefore
             in
             your
             proof
             you
             seeme
             to
             suppose
             me
             to
             
               hold
               ,
               that
               what
               is
               future
               to
               me
               ,
               is
               not
               present
               to
               God
               ,
            
             you
             did
             mistake
             me
             ,
             for
             as
             I
             said
             ,
             that
             God
             being
             immense
             may
             and
             must
             be
             present
             to
             that
             which
             is
             future
             ,
             or
             else
             he
             is
             bounded
             and
             limited
             ,
             and
             so
             not
             immense
             ,
             infinite
             ,
             so
             I
             deemed
             that
             ,
             which
             God
             is
             thus
             present
             to
             ,
             to
             be
             objectively
             present
             to
             him
             ,
             and
             so
             it
             was
             from
             all
             eternity
             ,
             though
             to
             us
             it
             be
             not
             yet
             present
             ,
             but
             future
             .
             So
             that
             the
             other
             part
             of
             the
             definition
             of
             contradictoryes
             ,
             if
             it
             had
             been
             adverted
             to
             ,
             had
             superseded
             this
             part
             of
             your
             answer
             also
             ,
             viz.
             that
             it
             is
             the
             
               affirmation
               and
               negation
               of
               the
               same
               thing
               in
               the
               same
               respects
               ,
            
             as
             here
             you
             see
             it
             was
             not
             ,
             and
             so
             was
             not
             usefull
             to
             you
             .
          
           
             §
             .
             94.
             
             But
             say
             you
             ,
             
               if
               all
               future
               contingents
               are
               and
            
             ab
             aeterno
             
               were
               all
               present
               to
               God
               ,
               then
               they
               are
               all
               eternall
               .
               ]
            
             I
             deny
             that
             consequence
             ,
             what
             is
             finite
             ,
             and
             in
             it self
             yet
             future
             ,
             by
             it's
             objective
             presence
             to
             God
             ,
             is
             not
             changed
             into
             eternall
             ,
             nay
             even
             
             that
             which
             really
             is
             ,
             and
             so
             is
             really
             ,
             (
             and
             not
             onely
             objectively
             ,
             )
             present
             to
             him
             ,
             is
             yet
             as
             far
             from
             eternall
             ,
             as
             Christ's
             body
             ,
             by
             being
             united
             to
             his
             infinite
             divinity
             is
             from
             becoming
             infinite
             .
             This
             then
             was
             but
             a
             Sophisme
             that
             you
             will
             soon
             see
             thorow
             .
          
           
           
             §
             .
             95.
             
             And
             so
             your
             other
             part
             of
             the
             same
             passage
             of
             S.
             
               Augustin
               Confess
            
             .
             L.
             II.
             c.
             18
             ,
             that
             again
             you
             resort
             to
             ,
             was
             in
             effect
             formerly
             answered
             ,
             by
             shewing
             that
             it
             belonged
             onely
             to
             what
             is
             
               future
               ,
               and
               present
               to
               us
               ,
            
             and
             so
             to
             
               our
               sight
            
             ,
             not
             to
             Gods.
             I
             have
             now
             gone
             thorow
             your
             papers
             and
             wearied
             you
             ,
             and
             almost
             my self
             ,
             yet
             if
             what
             is
             written
             prove
             usefull
             to
             you
             ,
             to
             the
             depositing
             that
             which
             I
             cannot
             but
             deem
             an
             Errour
             ,
             although
             I
             lay
             no
             Epithets
             upon
             it
             ,
             it
             will
             be
             far
             from
             burthenous
             to
          
           
             
               Your
               very
               affectionate
               friend
               and
               servant
               H.
               HAMMOND
               .
            
          
           
             
             
               POSTSCRIPT
               .
            
             
               §
               .
               96.
               
               TO
               extricate
               you
               finally
               out
               of
               this
               difficulty
               ,
               I
               shall
               desire
               you
               by
               way
               of
               recapitulation
               ,
               to
               consider
               apart
               these
               two
               propositions
               ,
               the
               first
               that
               Gods
               science
               being
               as
               immense
               
               and
               infinite
               ,
               as
               himself
               ,
               is
               not
               limited
               to
               things
               past
               or
               present
               ,
               or
               futures
               ,
               by
               him
               decreed
               ,
               but
               extends
               
               to
               all
               that
               ever
               shall
               be
               ,
               or
               may
               be
               ;
               to
               what
               may
               be
               ,
               so
               as
               to
               see
               it
               may
               be
               ,
               though
               it
               be
               not
               ,
               to
               what
               shall
               be
               ,
               so
               as
               to
               see
               it
               come
               to
               passe
               ,
               as
               in
               time
               it
               doth
               come
               to
               passe
               ,
               contingent
               things
               ,
               contingently
               ,
               &c.
               
               Of
               which
               proposition
               if
               there
               can
               be
               any
               doubt
               to
               any
               man
               ,
               who
               stedfastly
               believes
               Gods
               immensity
               ,
               let
               the
               predictions
               recorded
               in
               the
               Scripture
               
               be
               considered
               ,
               those
               especially
               which
               are
               of
               sinnes
               ,
               which
               it
               is
               as
               impossible
               for
               God
               to
               decree
               or
               predetermine
               ,
               as
               to
               cause
               ,
               and
               yet
               he
               foresees
               and
               foretells
               them
               ,
               witnesse
               Christs
               foretelling
               Peter
               ,
               that
               he
               should
               deny
               him
               thrice
               ,
               when
               Peter
               himself
               was
               so
               far
               from
               foreseeing
               ,
               or
               purposing
               it
               ,
               that
               he
               resolved
               the
               contrary
               .
               The
               second
               proposition
               ,
               
               that
               there
               are
               future
               contingents
               ,
               that
               all
               the
               sinnes
               (
               at
               least
               )
               of
               men
               are
               not
               decreed
               ,
               and
               predetermined
               by
               God
               ,
               or
               caused
               by
               any
               necessity
               .
               Of
               which
               no
               man
               can
               doubt
               ,
               which
               believes
               the
               Scripture
               ,
               and
               therein
               the
               procedure
               of
               the
               judgement
               to
               come
               ,
               the
               difference
               in
               respect
               of
               guilt
               and
               punishment
               betwixt
               voluntary
               and
               involuntary
               actions
               ,
               
               (
               the
               motions
               of
               men
               and
               of
               stones
               ,
               )
               and
               again
               the
               exhortations
               and
               menaces
               of
               God
               in
               Scripture
               ,
               and
               the
               great
               seriousnesse
               ,
               exprest
               ,
               and
               protestations
               prefixt
               to
               them
               .
            
             
             
               §
               .
               97.
               
               If
               taking
               these
               propositions
               apart
               ,
               any
               Christian
               can
               doubt
               of
               the
               truth
               of
               either
               of
               them
               ,
               
               he
               sees
               the
               shelves
               he
               splits
               upon
               ,
               and
               the
               shipwrack
               of
               a
               great
               part
               of
               the
               Faith
               ,
               whither
               on
               this
               ,
               or
               that
               side
               .
               But
               if
               he
               cannot
               but
               assent
               to
               these
               truths
               severally
               ,
               and
               onely
               wants
               the
               skill
               of
               reconciling
               the
               seeming
               difficulties
               which
               they
               beget
               ,
               when
               he
               attempts
               to
               put
               them
               together
               ,
               (
               of
               which
               sort
               are
               all
               the
               inconveniences
               ,
               or
               objections
               ,
               produced
               in
               this
               matter
               ,
               )
               let
               him
               on
               that
               occasion
               consider
               ,
               how
               (
               more
               then
               )
               credible
               it
               is
               ,
               that
               he
               doth
               not
               understand
               all
               things
               ,
               that
               are
               ,
               having
               but
               finite
               facultyes
               ,
               and
               finite
               measures
               ,
               which
               are
               not
               proportioned
               to
               infinite
               powers
               ,
               or
               objects
               ;
               Which
               makes
               it
               most
               seasonable
               to
               supersede
               all
               farther
               enquiries
               ,
               and
               to
               acquiesce
               in
               an
               assurance
               ,
               that
               God
               can
               reconcile
               his
               own
               contradictions
               ,
               such
               I
               meane
               ,
               as
               though
               by
               the
               known
               rules
               of
               Logick
               they
               appeare
               to
               be
               really
               no
               contradictions
               ,
               yet
               by
               us
               are
               conceived
               to
               approach
               nere
               to
               such
               ,
               through
               prejudice
               ,
               or
               thinking
               (
               not
               too
               little
               ,
               but
               rather
               )
               too
               much
               upon
               them
               .
               In
               which
               case
               to
               restrain
               our
               farther
               searches
               is
               the
               same
               necessary
               mortification
               ,
               which
               it
               is
               to
               restrain
               inordinate
               appetites
               ,
               and
               is
               a
               principall
               peice
               of
               duty
               owing
               to
               the
               Apostles
               precept
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 being
                 wise
                 to
                 sobriety
              
               :
               God
               give
               the
               world
               of
               Christian
               professors
               more
               of
               it
               ,
               then
               is
               yet
               discernible
               among
               them
               .
            
          
        
         
           FINIS
           .
        
      
       
         
         
           THE
           LAST
           VVORDS
           OF
           THE
           Reverend
           ,
           Pious
           and
           Learned
           Dr.
           HAMMOND
           :
           Being
           Two
           PRAYERS
           for
           the
           Peaceful
           re-settlement
           of
           this
           Church
           and
           State.
           
        
         
           
             Prayer
             I.
             
          
           
             O
             Blessed
             Lord
             ,
             who
             in
             thine
             infinite
             mercy
             didst
             vouchsafe
             to
             plant
             a
             glorious
             Church
             among
             us
             ,
             and
             now
             in
             thy
             just
             judgment
             hast
             permitted
             our
             sins
             and
             follies
             to
             root
             it
             up
             ,
             be
             pleased
             at
             last
             to
             resume
             thoughts
             of
             peace
             towards
             us
             ,
             that
             we
             may
             do
             the
             like
             to
             one
             another
             .
             Lord
             ,
             look
             down
             from
             heaven
             ,
             the
             habitation
             of
             thy
             holiness
             ,
             and
             behold
             the
             ruines
             of
             a
             desolated
             Church
             ,
             and
             compassionate
             to
             see
             her
             in
             the
             dust
             .
             Behold
             her
             ,
             O
             Lord
             ,
             not
             onely
             broken
             ,
             but
             crumbled
             ,
             divided
             into
             so
             many
             sects
             and
             fractions
             ,
             that
             she
             no
             longer
             represents
             the
             Ark
             of
             the
             God
             of
             Israel
             ,
             where
             the
             Covenant
             and
             the
             Manna
             were
             conserved
             ,
             but
             the
             Ark
             of
             Noah
             ,
             filled
             with
             all
             various
             sorts
             of
             unclean
             beasts
             ;
             and
             to
             complete
             
             our
             misery
             and
             guilt
             ,
             the
             spirit
             of
             division
             hath
             insinuated
             it self
             as
             well
             into
             our
             affections
             as
             our
             judgments
             ;
             that
             badge
             of
             Discipleship
             which
             thou
             recommendedst
             to
             us
             ,
             is
             cast
             off
             ,
             and
             all
             the
             contrary
             wrath
             and
             bitterness
             ,
             anger
             and
             clamor
             ,
             called
             in
             to
             maintain
             and
             widen
             our
             breaches
             .
             O
             Lord
             ,
             how
             long
             shall
             we
             thus
             violate
             and
             defame
             that
             Gospel
             of
             peace
             that
             we
             profess
             ?
             how
             long
             shall
             we
             thus
             madly
             defeat
             our selves
             ,
             lose
             that
             Christianity
             which
             we
             pretend
             to
             strive
             for
             ?
             O
             thou
             which
             makest
             men
             to
             be
             of
             one
             mind
             in
             an
             house
             ,
             be
             pleased
             so
             to
             unite
             us
             ,
             that
             we
             may
             be
             perfectly
             joyned
             together
             in
             the
             same
             mind
             ,
             and
             in
             the
             same
             judgment
             .
             And
             now
             that
             in
             Civil
             affairs
             there
             seems
             some
             aptness
             to
             a
             composure
             ,
             O
             let
             not
             our
             Spiritual
             differences
             be
             more
             unreconcilable
             .
             Lord
             ,
             let
             not
             the
             roughest
             winds
             blow
             out
             of
             the
             Sanctuary
             ;
             let
             not
             those
             which
             should
             be
             thy
             Embassadors
             for
             peace
             still
             sound
             a
             Trumpet
             for
             war
             :
             but
             do
             thou
             reveal
             thy self
             to
             all
             our
             Eliah's
             in
             that
             still
             small
             voice
             ,
             which
             may
             teach
             them
             to
             eccho
             thee
             in
             the
             like
             meek
             treating
             with
             others
             .
             Lord
             ,
             let
             no
             unseasonable
             stiffness
             of
             those
             that
             are
             in
             the
             right
             ,
             no
             perverse
             obstinacy
             of
             those
             that
             are
             in
             the
             wrong
             ,
             hinder
             the
             closing
             of
             our
             wounds
             ;
             but
             let
             the
             one
             instruct
             in
             meekness
             ,
             and
             be
             thou
             pleased
             to
             give
             the
             other
             repentance
             to
             the
             acknowledgment
             of
             the
             Truth
             .
             To
             this
             end
             do
             thou
             ,
             O
             Lord
             ,
             mollifie
             all
             exasperated
             minds
             ,
             take
             off
             all
             animosities
             and
             prejudices
             ,
             contempt
             and
             heart-burnings
             ,
             and
             by
             uniting
             their
             hearts
             prepare
             for
             the
             reconciling
             their
             opinions
             :
             and
             that
             nothing
             may
             intercept
             the
             clear
             sight
             of
             thy
             truth
             ,
             Lord
             ,
             let
             all
             private
             and
             secular
             designs
             be
             totally
             deposited
             ,
             that
             gain
             may
             no
             longer
             be
             the
             measure
             of
             our
             Godliness
             ,
             but
             that
             the
             one
             great
             and
             common
             concernment
             of
             
             ruth
             and
             peace
             may
             be
             unanimously
             and
             vigorously
             pursued
             .
             Lord
             ,
             the
             hearts
             of
             all
             men
             are
             in
             thy
             hands
             ,
             O
             be
             thou
             pleased
             to
             let
             thy
             Spirit
             of
             peace
             overshadow
             the
             minds
             of
             all
             contending
             parties
             ;
             and
             ,
             if
             it
             be
             thy
             will
             ,
             restore
             this
             Church
             to
             her
             pristine
             state
             ,
             renew
             her
             dayes
             as
             of
             old
             ,
             let
             her
             escape
             out
             of
             Egypt
             ,
             be
             so
             entire
             ,
             that
             not
             an
             hoof
             may
             be
             left
             behind
             :
             But
             if
             thy
             wisdom
             see
             it
             not
             yet
             a
             season
             for
             so
             ful
             a
             deliverance
             ,
             Lord
             ,
             defer
             not
             ,
             we
             beseech
             thee
             ,
             such
             a
             degree
             of
             it
             ;
             as
             may
             at
             least
             secure
             her
             a
             being
             ;
             if
             she
             cannot
             recover
             her
             beauty
             ,
             yet
             ,
             O
             Lord
             ,
             grant
             her
             health
             ,
             such
             a
             soundness
             of
             constitution
             as
             may
             preserve
             her
             from
             dissolution
             .
             Let
             thy
             providence
             find
             out
             some
             good
             Samaritans
             to
             cure
             her
             present
             wounds
             :
             and
             to
             whomsoever
             thou
             shalt
             commit
             that
             important
             work
             ,
             Lord
             ,
             give
             them
             skilful
             hands
             and
             compassionate
             hearts
             ;
             direct
             them
             to
             such
             applications
             as
             may
             most
             speedily
             ,
             and
             yet
             most
             soundly
             ,
             heal
             the
             hurt
             of
             the
             daughter
             of
             Sion
             ;
             and
             make
             them
             so
             advert
             to
             the
             interests
             both
             of
             truth
             and
             peace
             ,
             that
             no
             lawful
             condescension
             may
             be
             omitted
             ,
             nor
             any
             unlawful
             made
             .
             And
             do
             thou
             ,
             who
             art
             both
             the
             wonderful
             Counsellor
             and
             Prince
             of
             peace
             ,
             so
             guide
             and
             prosper
             all
             pacifick
             endeavors
             ,
             that
             all
             our
             distractions
             may
             be
             composed
             ,
             and
             our
             Jerusalem
             may
             again
             become
             a
             City
             at
             unity
             in
             it self
             ;
             that
             those
             happy
             primitive
             dayes
             may
             at
             length
             revert
             ,
             wherein
             Vice
             was
             the
             onely
             heresie
             ;
             that
             all
             our
             intestine
             contentions
             may
             be
             converted
             into
             a
             vigorous
             opposition
             of
             our
             common
             enemy
             ,
             our
             unbrotherly
             feuds
             into
             a
             Christian
             zeal
             against
             all
             that
             exalts
             it self
             against
             the
             obedience
             of
             Christ
             .
             Lord
             ,
             hear
             us
             ,
             and
             ordain
             peace
             for
             us
             ,
             even
             for
             his
             sake
             whom
             thou
             hast
             ordained
             our
             Peace-maker
             ,
             Jesus
             Christ
             our
             Lord.
             
          
        
         
           
           
             Prayer
             II.
             
          
           
             O
             Most
             gracious
             Lord
             ,
             who
             doest
             not
             afflict
             willingly
             ,
             nor
             grieve
             the
             children
             of
             men
             ,
             who
             smitest
             not
             till
             the
             importunitie
             of
             our
             sins
             enforce
             thee
             ,
             and
             then
             correctest
             in
             measure
             ,
             we
             thy
             unworthy
             creatures
             humbly
             acknowledge
             that
             we
             have
             abundantly
             tasted
             of
             this
             patience
             and
             lenity
             of
             thine
             .
             To
             what
             an
             enormous
             height
             were
             our
             sins
             arriv'd
             ere
             thou
             beganst
             to
             visit
             them
             !
             and
             when
             thou
             couldst
             no
             longer
             forbear
             ,
             yet
             mastering
             thy
             power
             ,
             thou
             hast
             not
             proportion'd
             thy
             vengeance
             to
             our
             crimes
             ,
             but
             to
             thy
             own
             gracious
             design
             of
             reducing
             and
             reclaiming
             us
             .
             Lord
             ,
             had
             the
             first
             stroke
             of
             thy
             hand
             been
             exterminating
             ,
             our
             guilts
             had
             justified
             the
             method
             ;
             but
             thou
             hast
             proceeded
             by
             such
             easy
             and
             gentle
             degrees
             ,
             as
             witness
             how
             much
             thou
             desiredst
             to
             be
             interrupted
             ,
             and
             shew
             us
             ,
             that
             all
             that
             sad
             weight
             we
             have
             long
             groaned
             under
             ,
             hath
             been
             accumulated
             onely
             by
             our
             own
             incorrigibleness
             .
             'T
             is
             now
             ,
             O
             Lord
             ,
             these
             many
             years
             that
             this
             Nation
             hath
             been
             in
             the
             furnace
             ,
             and
             yet
             our
             drosse
             wasts
             not
             but
             increases
             ;
             and
             it
             is
             owing
             onely
             to
             thy
             unspeakable
             mercy
             ,
             that
             we
             ,
             who
             would
             not
             be
             purified
             ,
             are
             not
             consumed
             ;
             that
             we
             remain
             a
             Nation
             ,
             who
             cease
             not
             to
             be
             a
             most
             sinfull
             ,
             and
             provoking
             nation
             .
             O
             Lord
             ,
             let
             not
             this
             long-suffering
             of
             thine
             serve
             onely
             to
             upbraid
             our
             obstinacy
             ,
             and
             enhanse
             our
             guilt
             ;
             but
             let
             it
             at
             last
             have
             the
             proper
             effect
             on
             us
             ,
             melt
             our
             hearts
             ,
             and
             lead
             us
             to
             repentance
             .
             And
             oh
             ,
             that
             this
             may
             be
             the
             day
             for
             us
             thus
             to
             discern
             the
             things
             that
             belong
             to
             our
             peace
             !
             that
             all
             who
             are
             (
             yea
             ,
             and
             all
             who
             are
             not
             )
             cast
             down
             this
             day
             in
             an
             external
             humiliation
             ,
             may
             by
             the
             operation
             
             of
             thy
             mighty
             Spirit
             have
             their
             souls
             laid
             prostrate
             before
             thee
             in
             a
             sincere
             contrition
             !
             O
             thou
             who
             canst
             out
             of
             the
             very
             stones
             raise
             up
             children
             unto
             Abraham
             ,
             work
             our
             stony
             flinty
             hearts
             into
             such
             a
             temper
             as
             may
             be
             malleable
             to
             the
             impressions
             of
             thy
             grace
             ,
             that
             all
             the
             sinners
             in
             Sion
             may
             tremble
             ;
             that
             we
             may
             not
             by
             a
             persevering
             obstinacy
             seal
             to
             our selves
             both
             temporal
             and
             eternal
             ruine
             ,
             but
             instead
             of
             our
             mutinous
             complaining
             at
             the
             punishments
             of
             our
             sins
             ,
             search
             and
             try
             our
             ways
             ,
             and
             turn
             again
             to
             the
             Lord.
             O
             be
             thou
             pleas'd
             to
             grant
             us
             this
             one
             grand
             fundamental
             mercy
             ,
             that
             we
             who
             so
             impatiently
             thirst
             after
             a
             change
             without
             us
             ,
             may
             render
             that
             possible
             and
             safe
             by
             this
             better
             and
             more
             necessary
             change
             within
             us
             ;
             that
             our
             sins
             may
             not
             ,
             as
             they
             have
             so
             often
             done
             ,
             interpose
             and
             eclipse
             that
             light
             which
             now
             begins
             to
             break
             out
             upon
             us
             .
             Lord
             ,
             thy
             dove
             seems
             to
             approach
             us
             with
             an
             olive-branch
             in
             her
             mouth
             ,
             oh
             let
             not
             our
             silth
             and
             noysomness
             chace
             her
             away
             ;
             but
             grant
             us
             that
             true
             repentance
             which
             may
             at
             one
             thee
             ,
             and
             that
             Christian
             charity
             which
             may
             reconcile
             us
             with
             one
             another
             .
             Lord
             ,
             let
             not
             our
             breach
             either
             with
             thee
             or
             among
             our selves
             be
             incurable
             ,
             but
             by
             making
             up
             the
             first
             prepare
             us
             for
             the
             healing
             of
             the
             latter
             .
             And
             because
             ,
             O
             Lord
             ,
             the
             way
             to
             make
             us
             one
             fold
             is
             to
             have
             one
             shepheard
             ,
             be
             pleas'd
             to
             put
             us
             all
             under
             the
             conduct
             of
             Him
             to
             whom
             that
             charge
             belongs
             ;
             bow
             the
             hearts
             of
             this
             people
             as
             of
             one
             man
             ,
             that
             the
             onely
             contention
             may
             be
             who
             shall
             be
             most
             forward
             in
             bringing
             back
             our
             David
             .
             O
             let
             none
             reflect
             on
             their
             past
             guilts
             as
             an
             argument
             to
             persevere
             ,
             but
             repent
             ,
             and
             to
             make
             their
             return
             so
             sincere
             as
             may
             qualify
             them
             not
             onely
             for
             his
             but
             thy
             Mercy
             .
             And
             ,
             Lord
             ,
             be
             pleas'd
             so
             to
             guide
             the
             hearts
             of
             all
             who
             shall
             be
             intrusted
             with
             that
             great
             concernment
             of
             setling
             
             this
             nation
             ,
             that
             they
             may
             weigh
             all
             their
             deliberations
             in
             the
             ballance
             of
             the
             Sanctuary
             ,
             that
             conscience
             ,
             not
             interest
             ,
             may
             be
             the
             ruling
             principle
             ,
             and
             that
             they
             may
             render
             to
             Caesar
             the
             things
             that
             are
             Caesars
             ,
             and
             to
             God
             the
             things
             that
             are
             Gods
             ;
             that
             they
             may
             become
             healers
             of
             our
             breaches
             ,
             and
             happy
             repairers
             of
             the
             sad
             ruines
             both
             in
             Church
             and
             State
             :
             and
             grant
             ,
             O
             Lord
             ,
             that
             as
             those
             sins
             which
             made
             them
             are
             become
             Nationall
             ,
             so
             the
             repentance
             may
             be
             Nationall
             also
             ,
             &
             that
             evidenc'd
             by
             the
             proper
             fruits
             of
             it
             ,
             by
             zeal
             of
             restoring
             the
             rights
             both
             of
             thee
             and
             thine
             Anointed
             .
             And
             doe
             thou
             ,
             O
             Lord
             ,
             so
             dispose
             all
             hearts
             ,
             and
             remove
             all
             obstacles
             ,
             that
             none
             may
             have
             the
             will
             ,
             much
             lesse
             the
             power
             ,
             to
             hinder
             his
             peaceable
             restitution
             .
             And
             ,
             Lord
             ,
             let
             him
             bring
             with
             him
             an
             heart
             so
             intirely
             devoted
             to
             thee
             ,
             that
             he
             may
             wish
             his
             own
             honour
             onely
             as
             a
             means
             to
             advance
             thine
             .
             O
             let
             the
             precepts
             and
             example
             of
             his
             Blessed
             Father
             never
             depart
             from
             his
             mind
             ;
             and
             as
             thou
             wert
             pleas'd
             to
             perfect
             the
             one
             by
             suffering
             ,
             so
             perfect
             the
             other
             by
             acting
             thy
             will
             ;
             that
             He
             may
             be
             a
             blessed
             instrument
             of
             replanting
             the
             power
             instead
             of
             the
             form
             of
             Godliness
             among
             us
             ,
             of
             restoring
             Christian
             vertue
             in
             a
             prophane
             and
             almost
             barbarous
             Nation
             .
             And
             if
             any
             wish
             him
             for
             any
             distant
             ends
             ,
             if
             any
             desire
             his
             shadow
             as
             a
             shelter
             for
             their
             riots
             and
             licenciousnesse
             ,
             O
             let
             him
             come
             a
             great
             but
             happy
             defeat
             to
             all
             such
             ,
             not
             bring
             fewel
             ,
             but
             cure
             ,
             to
             their
             inordinate
             appetites
             ;
             and
             by
             his
             example
             as
             a
             Christian
             ,
             and
             his
             Authority
             as
             a
             King
             ,
             so
             invite
             to
             good
             ,
             and
             restrain
             from
             evil
             ,
             that
             he
             may
             not
             onely
             release
             our
             temporall
             ,
             but
             our
             spiritual
             bondage
             ,
             suppress
             those
             foul
             and
             scandalous
             vices
             which
             have
             so
             long
             captivated
             us
             ,
             and
             by
             securing
             our
             inward
             ,
             provide
             for
             the
             perpetuating
             our
             outward
             peace
             .
             Lord
             ,
             establish
             thou
             his
             throne
             in
             
             righteousnesse
             ,
             make
             him
             a
             signall
             instrument
             of
             thy
             glory
             and
             our
             happinesse
             ,
             and
             let
             him
             reap
             the
             fruits
             of
             it
             in
             comfort
             here
             ,
             and
             in
             blisse
             hereafter
             ;
             that
             so
             his
             earthly
             Crown
             may
             serve
             to
             enhanse
             and
             enrich
             his
             heavenly
             .
             Grant
             this
             ,
             O
             King
             of
             Kings
             ,
             for
             the
             sake
             and
             intercession
             of
             our
             Blessed
             Mediator
             ,
             Jesus
             Christ
             .
          
        
         
           THE
           END
           .
        
      
    
     
       
         
           LONDON
           ,
           Printed
           for
           
             Richard
             Royston
          
           at
           the
           Angel
           in
           Ivie-lane
           ,
           1660.
           
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A45400-e220
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             2.
             
             Pet.
             
               1.
               5.
            
             
          
        
         
           Notes for div A45400-e1240
           
             Five
             Positions
             agreed
             on
             by
             all
             .
          
           
             Three
             heads
             of
             difficulty
             .
          
           
             Of
             reconciling
             Praescience
             with
             Liberty
             of
             Contingency
             .
          
           
             Of
             the
             manner
             and
             measure
             of
             the
             cooperation
             of
             Effectuall
             Grace
             with
             the
             free
             will
             of
             man.
             
          
           
             How
             to
             attribute
             all
             good
             to
             God
             ,
             and
             evil
             to
             our selves
             .
          
           
             *
             Matth
             xi
             .
          
           
             †
             Rom.
             x.
             
          
           
             Saint
             Pauls
             
               O
               the
               Depth
            
             .
          
           
             
               An
               History
               of
               Doctor
            
             Sandersons
             
               thoughts
               in
               these
               points
            
             .
          
           
             D.
             Twiss
             
               his
               way
            
             .
          
           
             Causes
             of
             rejecting
             it
             .
          
           
             *
             L.
             1.
             digr
             .
             9.
             
          
           
             †
             
               Ibid.
               digr
            
             .
             10.
             
          
           
             The
             Supralapsarians
             way
             ,
             The
             Sublapsarians
             .
          
           
             Reasons
             against
             both
             .
          
           
             The
             negative
             part
             sufficient
             to
             Peace
             ,
             &c
             ,
          
           
             Our
             Churches
             moderation
             .
             The
             Kings
             Declaration
             in
             order
             to
             Peace
             .
          
           
             Good
             life
             .
          
           
             Difference
             between
             Opinions
             and
             Conjectures
             .
          
           
             Three
             Propositions
             concerning
             Gods
             Decrees
             ,
          
           
             Mans
             Fall.
             
          
           
             The
             giving
             of
             Christ
             for
             Mankind
             .
          
           
             The
             new
             Covenant
             ,
          
           
             The
             Decree
             of
             publishing
             the
             Gospel
             to
             all
             the
             world
             ,
          
           
             Evangelical
             Obedience
             ,
          
           
             Matters
             of
             Conjecture
             .
          
           
             The
             first
             .
          
           
             The
             object
             of
             Scripture
             Election
             .
          
           
             All
             Scripture
             decrees
             conditionate
             ,
          
           
             Temerity
             of
             introducing
             absolute
             Decrees
             .
          
           
             Whether
             the
             heathens
             have
             Evangelical
             Grace
             .
          
           
             Of
             the
             condition
             of
             those
             to
             whom
             the
             Gospel
             is
             not
             revealed
             ,
          
           
             Four
             Considerations
             concerning
             them
             .
             The
             first
             .
          
           
             The
             second
             ,
          
           
             The
             third
             .
          
           
             
               De
               lib.
               A●bit
               .
               l.
            
             3.
             c.
             16
             ,
          
           
             The
             fourth
             .
          
           
             The
             second
             Conjecture
             an
             undoubted
             truth
             .
          
           
             Inward
             grace
             annexed
             to
             the
             Ministry
             of
             the
             Gospel
             .
          
           
             The
             third
             Conjecture
             of
             effectual
             Grace
             and
             Scripture-Election
             and
             Reprobation
             .
          
           
             
               Animadversions
               on
               this
               Conjecture
            
             .
          
           
             The
             first
             .
          
           
             The
             second
             from
             Scripture
             .
          
           
             And
             Reason
             .
          
           
             In
             Ep.
             ad
             Epictes
             .
          
           
             In
             libel
             .
             de
             fide
             &
             symbolo
             ,
             in
             Tom.
             iii.
             
          
           
             And
             the
             unreconcile
             ableness
             of
             this
             conjecture
             with
             making
             man
             preach'd
             to
             ,
             the
             object
             of
             the
             Decrees
             .
          
           
             The
             Doctrine
             of
             supereffluence
             of
             Grace
             to
             some
             ,
             acknowledged
             .
          
           
             But
             this
             of
             supereffluence
             no
             part
             of
             the
             Covenant
             of
             grace
             .
          
           
             *
             ●●d
             .
             Bera●●●th
             .
          
           
             Difficulties
             concerning
             supereffluence
             .
          
           
             I.
             Whether
             it
             be
             not
             Resistible
             .
          
           
             II.
             Whether
             it
             belong
             not
             rather
             to
             providence
             then
             Grace
             .
          
           
             III.
             Whether
             this
             be
             it
             to
             which
             Election
             is
             determined
             .
          
           
             Considerations
             from
             Scripture
             opposed
             to
             the
             former
             conjecture
             .
          
           
             
               Luk.
               ix
            
             ,
             62
             
          
           
             
               Act.
               xiii
            
             .
             48.
             
          
           
             
               Jo.
               vii
            
             .
             17.
             
          
           
             
               Mat.
               xiii
            
             .
             8.
             
          
           
             
               Luc
               ,
               viii
            
             ,
             15
             ,
          
           
             
               Mat
               ,
               xiii
            
             ,
             1●
             ,
          
           
             
               Jam
               ,
               iv
            
             ,
             6
             ,
             
               Mat
               ,
               xi
            
             ,
             5
             ,
             
               Mat.
               xix
            
             .
             14.
             
               and
               v.
            
             3.
             
             
               Luc.
               vi
            
             .
             22.
             1
             
             Cor.
             1.
             27.
             
             
               The
               ground
               of
               Effectualness
               of
               grace
               more
               probably
               deduced
               from
               probity
               of
               heart
               .
            
          
           
             *
             
               ●er
               .
               iv
            
             .
             3.
             
          
           
             This
             probity
             no
             natural
             preparation
             ,
             but
             of
             Gods
             planting
             by
             preventing
             grace
             .
          
           
             The
             one
             objection
             against
             this
             satisfied
             
          
           
             *
             
               Mat.
               xiii
            
             .
             13.
             
          
           
             The
             safeness
             of
             this
             stating
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Tit.
               Bostr
            
             .
          
           
             Compared
             with
             the
             other
             .
          
           
             *
             
               Cap.
               iv
            
             .
             5.
             
          
           
             An
             Anacephalaecsis
             of
             the
             Doctrine
             of
             Gods
             Decreess
             
          
           
             Of
             Election
             .
          
           
             Of
             Reprobation
             .
          
           
             The
             Conclusion
             .
          
           
             Of
             the
             Efficacy
             of
             Grace
             .
          
           
             The
             Power
             of
             Grace
             in
             conversion
             ,
             &c
             
          
           
             What
             the
             freedome
             of
             will
             now
             it
             .
          
           
             Ability
             to
             sin
             .
          
           
             All
             good
             due
             to
             Grace
             .
          
           
             Predetermination
             and
             irresistibility
             ,
          
           
             How
             unreconcileable
             with
             Christian
             principles
             .
          
           
             Of
             Arminians
             attributing
             too
             little
             to
             Grace
             .
          
           
             Of
             Judas
             whether
             he
             were
             not
             converted
             .
          
           
             *
             
               Joh.
               xvii
            
             .
             12
             ,
          
           
             Whence
             discrimination
             comes
             .
          
           
             From
             mans
             liberty
             to
             resist
             .
          
           
             From
             Gods
             Preventions
             .
          
           
             Nothing
             imputed
             to
             man
             but
             power
             of
             resisting
             .
          
           
             The
             whole
             work
             of
             conversion
             to
             Grace
             .
          
           
             Of
             the
             congruous
             manner
             &c.
             making
             Grace
             effectuall
             .
          
           
             This
             a
             member
             of
             the
             former
             Conjecture
             .
          
           
             Fortiter
             &
             suaviter
             .
          
           
             What
             is
             the
             only
             question
             here
             .
          
           
             
               Mat.
               xi
            
             .
             21.
             
               a
               special
               prejudice
               to
               the
               Conjecture
               .
            
          
           
             Consistance
             of
             Grace
             and
             free
             will.
             
          
           
             The
             difficulties
             in
             the
             Schoolmens
             way
             whence
             .
          
           
             How
             easily
             superseded
             .
          
           
             Of
             falling
             from
             Grace
             .
          
           
             Our
             Article
             .
          
           
             Grounds
             of
             it
             in
             Scripture
             .
             In
             the
             old
             Testament
             .
          
           
             
               Ch.
               iii.
            
             20.
             
               &
               xviii
            
             .
             24.
             
          
           
             In
             the
             〈◊〉
             .
          
           
             
               Luk.
               xxii
            
             .
             32
             
          
           
             
               Joh.
               xxi
            
             .
             25.
             
          
           
             
               Mar.
               xiv
            
             .
             29
             ,
             31.
             
          
           
             
               Joh.
               xvii
            
             .
             12.
             
               &
               vi
            
             .
             37.
             
          
           
             1
             Tim.
             1.
             20.
             
          
           
             2
             
               Tim.
               ii
            
             .
             17.
             
          
           
             1
             
               Cor.
               x.
            
             12.
             2
             
             
               Pet.
               ii
            
             .
             21.
             
          
           
             S.
             Augustin
             .
          
           
             Of
             perseverance
             of
             the
             elect
             .
          
           
             Mat.
             24.
             30.
             
          
           
             Heb.
             10.
             30.
             
          
           
             Temporary
             faith
             may
             be
             true
             .
          
           
             The
             elect
             subject
             to
             intercisions
             .
          
           
             The
             falls
             of
             those
             that
             have
             been
             once
             regenerate
             no
             more
             reconcileable
             with
             Gods
             favour
             then
             of
             the
             unregenerate
             .
          
           
             Nay
             the
             advantage
             is
             on
             the
             unregenerates
             part
             .
          
           
             1
             Tim.
             1.
             13.
             
          
           
             Certainty
             of
             the
             object
             .
          
           
             Certatinty
             of
             the
             subject
             .
          
           
             〈…〉
             .
          
           
             Of
             Gods
             favour
             to
             rebellious
             children
             
          
           
             
               No
               comfort
               for
               such
               from
            
             2
             
               Tim.
               ii
            
             .
             19.
             
          
           
             The
             Marcusians
             heresie
             in
             this
             point
             ,
             a
             good
             warning
             .
          
           
             The
             Conclusion
             .
          
        
         
           Notes for div A45400-e12030
           
             Two
             difficultyes
             .
          
           
             An
             argument
             from
             the
             unfathomableness
             of
             Gods
             providence
             .
          
           
             The
             distinction
             between
             providence
             and
             grace
             .
          
           
             The
             force
             thereof
             against
             the
             forementioned
             conjecture
             .
          
           
             Other
             considerations
             to
             prejudice
             it
             .
          
           
             The
             other
             way
             confirmed
             from
             the
             parable
             of
             the
             sower
             .
          
           
             The
             question
             what
             makes
             sufficient
             grace
             effectuall
             .
          
           
             Punctually
             answered
             by
             Christ
             .
          
           
             The
             fourfold
             difference
             of
             soile
             .
          
           
             The
             one
             question
             divided
             into
             foure
             .
             The
             first
             .
          
           
             The
             second
             .
          
           
             The
             third
             .
          
           
             The
             fourth
             .
          
           
             The
             Character
             of
             the
             honest
             heart
             .
          
           
             The
             Conjecture
             compared
             with
             this
             other
             way
             .
          
           
             One
             pretension
             for
             the
             Conjecture
             ,
             From
             the
             finding
             the
             hidden
             treasure
             .
          
           
             The
             conversion
             of
             Augustine
             .
             Of
             Saul
             .
          
           
             The
             distant
             fate
             of
             two
             children
             .
          
           
             Answered
             .
          
           
             The
             point
             of
             the
             difficulty
             Whether
             the
             barely
             sufficient
             Grace
             be
             universally
             inefficacious
             .
          
           
             No
             pretense
             for
             this
             .
          
           
             Providence
             allowed
             to
             assist
             Grace
             .
          
           
             But
             is
             of
             no
             force
             to
             the
             Question
             .
          
           
             
               A
               Phansie
               of
               Gods
               giving
               the
               Elect
            
             ipsam
             non-resistentiam
             
          
           
             Examined
             ,
             and
             found
             weake
             .
          
           
             Considered
             in
             relation
             to
             this
             phansie
             .
          
           
             
               Phil.
               ii
            
             .
             13.
             
          
           
             The
             second
             difficultye
             .
             Concerning
             Gods
             withdrawing
             sufficient
             grace
             .
          
           
             The
             severall
             wayes
             of
             Gods
             withdrawing
             grace
             .
             The
             first
             rather
             with-holding
             .
          
           
             Consists
             with
             his
             affording
             sufficient
             .
          
           
             The
             second
             .
          
           
             Not
             totall
             .
          
           
             The
             third
             totall
             ,
             but
             only
             for
             the
             time
             ,
             and
             neither
             simply
             totall
             .
          
           
             
               Rom.
               li.
            
             4.
             
          
           
             The
             fourth
             total
             ,
             yet
             it self
             designed
             as
             a
             Grace
             ,
             most
             effectuall
             of
             any
             .
          
           
             2
             
               Cor.
               xiii
            
             .
             10.
             
          
           
             1
             
               Tim.
               i.
            
             20.
             
          
           
             Gods
             punishments
             instruments
             of
             his
             Grace
             .
          
           
             The
             fifth
             totall
             and
             finall
             withdrawing
             of
             all
             Grace
             by
             excision
             .
          
           
             The
             sixth
             before
             excision
             .
          
           
             The
             word
             is
             not
             accompanied
             with
             Grace
             to
             the
             damned
             ,
             or
             the
             highest
             degree
             of
             obdurate
             .
          
           
             Rom.
             1.
             
             1●
             .
          
           
             Where
             any
             softness
             ,
             none
             of
             that
             .
          
           
             Pharaoh
             the
             onely
             example
             of
             it
             in
             Scripture
             .
          
           
             
               Rom.
               ix
            
             .
             17.
             
          
        
         
           Notes for div A45400-e16090
           
             Necessitas
             ex
             hypothesi
             .
          
           
             Objective
             being
             .
          
           
             Socinus's
             doctrine
             .
          
           
             Calvins
             .
          
           
             Gods
             foresight
             of
             sins
             .
          
           
             Difference
             betwixt
             Praedetermination
             and
             Praevision
             .
          
           
             Omniscience
             proportionable
             to
             Omnipotence
             .
          
           
             Future
             contingents
             with
             in
             Gods
             reach
             .
          
           
             Proved
             by
             Gods
             immensity
             .
          
           
             Socinus's
             
               argument
               answered
            
             .
          
           
             Of
             the
             contradiction
             .
          
           
             A
             
               second
               objection
            
             .
          
           
             Inconveniences
             enumerated
             and
             answered
             .
             The
             first
             .
          
           
             The
             second
             .
          
           
             The
             third
             .
          
           
             The
             fourth
             .
          
           
             The
             fifth
             .
          
           
             The
             foreseeing
             of
             Judas's
             sin
             .
          
           
             The
             argument
             from
             thence
             defended
             .
          
           
             Hom.
             83.
             
             ●●
             Mat.
             
          
           
             The
             ground
             of
             our
             assertion
             Gods
             immensity
             ,
             and
             the
             no
             implicancy
             of
             a
             contradiction
             .
             Gods
             immensity
             extends
             to
             the
             knowledge
             of
             all
             things
             possible
             .
          
           
             An
             objection
             against
             that
             answered
             .
          
           
             Gods
             immensity
             supposed
             not
             proved
             .
          
           
             A
             second
             objection
             .
          
           
             What
             is
             meant
             by
             commensuration
             to
             all
             time
             .
          
           
             A
             third
             objection
             .
          
           
             Answered
             .
          
           
             What
             is
             future
             is
             objicible
             to
             God.
             
          
           
             So
             what
             is
             meerly
             possible
             .
          
           
             A
             fourth
             objection
             answered
             .
          
           
             Orat.
             4●
             .
          
           
             No
             proportion
             between
             our
             finite
             and
             Gods
             infinite
             .
          
           
             Asist
             objection
             answered
             .
          
           
             God
             may
             know
             that
             which
             actually
             is
             not
             .
          
           
             A
             sixt
             objection
             answered
             .
          
           
             Gods
             seeing
             every
             thing
             as
             it
             is
             .
          
           
             A
             seventh
             objection
             answered
             .
          
           
             An
             eigth
             objection
             answered
             .
          
           
             Difference
             between
             possible
             and
             future
             .
          
           
             
               All
               Gods
               acts
               are
               not
            
             ab
             aeterno
             .
          
           
             A
             ninth
             objection
             answered
             .
          
           
             Gods
             knowledge
             suitable
             to
             his
             power
             ,
          
           
             Gods
             coexistence
             to
             all
             that
             ever
             is
             ,
             not
             to
             what
             never
             shall
             be
             .
          
           
             The
             enforcements
             of
             the
             former
             objections
             answered
             .
          
           
             The
             first
             enforcement
             of
             the
             first
             .
          
           
             The
             second
             .
          
           
             Possible
             and
             meerly
             possible
             differ
             .
          
           
             Scientia
             media
             .
          
           
             The
             third
             
          
           
             de
             Fato
             .
          
           
             The
             first
             nforcement
             of
             the
             second
             .
          
           
             The
             second
             .
          
           
             The
             third
             .
          
           
             Great
             difference
             betwixt
             rendring
             and
             finding
             certain
             .
          
           
             The
             great
             consequence
             of
             this
             difference
             .
          
           
             The
             defence
             of
             the
             objected
             inconveniences
             ,
             answered
             .
          
           
             The
             first
             .
          
           
             The
             second
             .
          
           
             Prescience
             makes
             not
             exhortations
             vain
             .
          
           
             The
             example
             of
             Pharoah
             .
          
           
             Acts
             of
             Gods
             wisdome
             not
             submitted
             to
             our
             censure
             .
          
           
             Gods
             antecedent
             and
             consequent
             will.
             
          
           
             The
             uneffectuallness
             of
             Gods
             acts
             not
             chargeable
             on
             him
             ;
          
           
             Force
             not
             competible
             to
             a
             rational
             vineyard
             .
          
           
             The
             third
             .
          
           
             Wilfull
             falls
             are
             not
             unavoidable
             .
          
           
             Nor
             made
             so
             by
             Gods
             prescience
             .
          
           
             Gods
             love
             to
             mankind
             engages
             him
             not
             to
             prevent
             them
             by
             death
             ,
             whose
             fall
             be
             foresees
             .
          
           
             If
             it
             did
             ,
             it
             is
             nothing
             to
             the
             case
             of
             prescience
             here
             .
          
           
             Adams
             sin
             foreseen
             by
             God
             ,
             yet
             not
             prevented
             .
          
           
             Evidence
             that
             it
             was
             foreseen
             ,
          
           
             The
             same
             of
             all
             other
             sinnes
             .
          
           
             That
             prescience
             derogates
             not
             from
             omnipotence
             .
          
           
             Gods
             prescience
             derogates
             not
             from
             his
             goodness
             .
          
           
             S.
             
               Augustine
               and
            
             Lud.
             Vives
             
               their
               sense
               of
               prescience
            
             .
          
           
             
               Philocal
               .
               c.
            
             23.
             
          
           
             c.
             11.
             
          
           
             Origens
             testimony
             .
          
           
             p.
             72.
             
          
           
             p.
             73.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             Hypothetical
             .
             foreknowledg
             .
          
           
             The
             fourth
             's
             
          
           
             Salvability
             of
             Judas
             as
             conclusible
             from
             Prescience
             ,
             as
             damnation
             .
          
           
             The
             fifth
             .
          
           
             Gods
             serious
             call
             to
             those
             who
             he
             sees
             will
             die
             .
          
           
             Gods
             foresight
             of
             mans
             rejecting
             his
             calls
             and
             the
             criminousness
             thereof
             a
             proof
             of
             the
             seriousnes
             of
             them
             .
          
           
             The
             predictions
             of
             Judas
             could
             not
             be
             fulfilled
             in
             another
             ,
          
           
             Not
             conditionall
             .
          
           
             So
             that
             of
             Peters
             denyall
             .
          
           
             Prediction
             of
             sin
             cannot
             be
             conditionall
             .
          
           
             The
             issue
             of
             the
             whole
             question
             whether
             prescience
             of
             contingents
             imply
             a
             contradiction
             .
          
           
             The
             lawes
             of
             contradictions
             .
          
           
             The
             argument
             ,
             holds
             equally
             against
             the
             Trinity
             ,
             and
             unity
             .
          
           
             What
             is
             present
             to
             God
             ,
             is
             not
             eternall
             .
          
           
             Two
             propositions
             .
          
           
             The
             first
             of
             God
             immense
             science
             .
          
           
             The
             proof
             of
             it
             .
          
           
             The
             second
             of
             contingency
             and
             liberty
             .
          
           
             The
             proof
             of
             it
             .
          
           
             The
             conclusion
             .