A vindication of the divine perfections illustrating the glory of God in them, by reason and revelation: methodically digested into several meditations. By a person of honour.
         Stair, James Dalrymple, Viscount of, 1619-1695.
      
       
         
           1695
        
      
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             A vindication of the divine perfections illustrating the glory of God in them, by reason and revelation: methodically digested into several meditations. By a person of honour.
             Stair, James Dalrymple, Viscount of, 1619-1695.
          
           viii, [2], 356 p.
           
             printed by J.D. for Brabazon Aylmer, at the Three Pigeons in Cornhill,
             London :
             M DC XCV. [1695]
          
           
             With a table of contents.
             Imprint from colophon.
             With an advertisement at the foot of p. 356.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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           God -- Attributes -- Meditations -- Early works to 1800.
        
      
    
     
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           A
           VINDICATION
           OF
           THE
           Divine
           Perfections
           ,
           Illustrating
           the
           
             Glory
             of
             God
          
           In
           Them
           ,
           By
           Reason
           and
           Revelation
           :
           Methodically
           Digested
           into
           several
           MEDITATIONS
           .
        
         
           By
           a
           Person
           of
           Honour
           .
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             D.
          
           for
           
             Brabazon
             Aylmer
          
           ,
           at
           the
           Three
           Pigeons
           in
           Cornhill
           .
           M
           DC
           XC
           V.
           
        
      
       
         
         
         
           The
           PREFACE
           .
        
         
           THE
           essential
           and
           absolute
           Perfections
           of
           which
           the
           Deity
           is
           possest
           for
           ever
           ,
           are
           the
           Object
           of
           our
           supream
           Reverence
           and
           Adoration
           ,
           Love
           and
           Joy
           ,
           Affiance
           and
           Trust.
           The
           comprehensive
           Knowledg
           of
           them
           infinitely
           exceeds
           our
           finite
           Faculties
           :
           but
           their
           Discovery
           is
           of
           God
           ,
           which
           is
           of
           gradual
           Accomplishment
           according
           to
           our
           Conceptions
           and
           Capacities
           ,
           and
           in
           order
           to
           our
           transforming
           Contemplation
           of
           him
           in
           his
           imitable
           Excellencies
           .
           The
           Light
           of
           Reason
           (
           like
           the
           early
           Morning
           when
           the
           Shadows
           of
           the
           Night
           are
           mix'd
           with
           the
           Light
           of
           the
           Day
           )
           affords
           some
           glimmering
           Notices
           ,
           and
           scattered
           Glances
           of
           the
           Divine
           Essence
           and
           Attributes
           .
           The
           Light
           of
           Faith
           (
           like
           the
           ascending
           Light
           of
           the
           Sun
           that
           dispels
           the
           Mists
           in
           the
           Air
           )
           gives
           a
           
           more
           clear
           and
           extensive
           Discovery
           .
           The
           Light
           of
           Glory
           (
           like
           the
           Sun
           in
           its
           full
           Lustre
           )
           reveals
           them
           in
           the
           most
           resplendent
           manner
           .
        
         
           In
           the
           whole
           Frame
           of
           Nature
           ,
           in
           the
           Variety
           and
           Union
           of
           its
           Parts
           ,
           in
           their
           Order
           and
           Efficacy
           ,
           the
           Wisdom
           ,
           Power
           and
           Goodness
           of
           the
           Divine
           Maker
           appear
           ,
           or
           rather
           shine
           :
           his
           Attributes
           and
           Excellencies
           are
           visibly
           signed
           and
           engraven
           on
           his
           Works
           .
           But
           since
           the
           Revolt
           and
           Ruine
           of
           Man
           ,
           the
           Understanding
           is
           strangely
           darkned
           and
           disordered
           in
           its
           Operations
           .
           Of
           this
           there
           is
           sad
           Evidence
           in
           the
           numberless
           Errors
           that
           swarm'd
           in
           the
           World
           concerning
           God
           :
           The
           Heathen
           Notions
           of
           him
           were
           in
           such
           a
           degree
           of
           Deformity
           ,
           as
           infinitely
           blasphem'd
           his
           Nature
           .
           It
           will
           be
           sufficient
           to
           mention
           one
           fundamental
           Error
           .
           To
           the
           enlightned
           Mind
           the
           Divine
           Perfections
           carry
           their
           Evidence
           in
           a
           Circle
           ,
           one
           Attribute
           illustrates
           and
           strongly
           infers
           another
           :
           yet
           they
           could
           not
           conceive
           the
           absolute
           Perfection
           of
           God's
           Nature
           ,
           but
           fancied
           every
           Attribute
           to
           be
           a
           
           singular
           Deity
           .
           These
           portentous
           Mistakes
           did
           not
           proceed
           from
           the
           Defect
           of
           Visibility
           in
           the
           Object
           ,
           but
           of
           Sight
           in
           the
           Eye
           of
           Reason
           ,
           so
           weakned
           and
           vitiated
           in
           our
           lapsed
           State.
           
        
         
           It
           pleased
           therefore
           
             the
             Father
             of
             Lights
          
           in
           his
           admirable
           Mercy
           ,
           to
           afford
           a
           new
           Revelation
           of
           himself
           to
           the
           Minds
           of
           Men.
           The
           same
           Heavenly
           Inspiration
           from
           whence
           the
           reasonable
           Soul
           proceeds
           ,
           was
           requisite
           to
           renew
           the
           true
           Knowledg
           of
           God
           in
           it
           .
           The
           sacred
           Scripture
           is
           the
           Medium
           of
           this
           Revelation
           ,
           wherein
           are
           such
           Characters
           of
           the
           Deity
           ,
           that
           none
           but
           a
           perverse
           Mind
           can
           suspect
           it
           not
           to
           be
           the
           Word
           of
           God.
           In
           that
           Glass
           his
           most
           Divine
           Perfections
           are
           revealed
           :
           Wisdom
           ,
           Goodness
           ,
           Holiness
           ,
           Justice
           ,
           that
           are
           principally
           exercised
           in
           the
           Moral
           Government
           of
           the
           World.
           The
           external
           Revelation
           of
           God's
           Nature
           and
           compassionate
           Counsels
           in
           the
           Gospel
           ,
           when
           productive
           of
           an
           inward
           Revelation
           to
           the
           Mind
           ,
           so
           powerful
           as
           to
           regulate
           the
           Will
           and
           Affections
           ,
           is
           of
           saving
           Efficacy
           .
           
           The
           wise
           Men
           with
           the
           Direction
           of
           a
           miraculous
           Star
           had
           internal
           Illumination
           ,
           that
           discovered
           the
           Incarnate
           Son
           of
           God
           and
           Saviour
           of
           the
           World
           to
           them
           .
        
         
           The
           Light
           of
           Faith
           is
           as
           much
           below
           the
           Light
           of
           Glory
           ,
           as
           't
           is
           above
           the
           Light
           of
           Nature
           .
           Now
           the
           Manifestation
           of
           God
           is
           temper'd
           to
           our
           frail
           Faculties
           :
           if
           his
           transcendent
           Excellencies
           were
           display'd
           to
           us
           ,
           we
           should
           be
           swallowed
           up
           in
           Extasy
           and
           Astonishment
           .
           But
           in
           the
           future
           State
           where
           the
           Natural
           Body
           shall
           be
           spiritualized
           ,
           we
           
             shall
             know
             as
             we
             are
             known
             .
          
           In
           Heaven
           God
           shines
           by
           direct
           Beams
           ;
           the
           clear
           and
           uninterrupted
           Vision
           of
           his
           Glory
           ,
           is
           the
           Cause
           and
           Consummation
           of
           the
           Felicity
           of
           Angels
           and
           Saints
           for
           ever
           .
           We
           begin
           our
           Heaven
           here
           ,
           by
           the
           attentive
           and
           transforming
           Contemplation
           of
           the
           Deity
           .
        
         
           The
           Noble
           Author
           of
           the
           following
           Discourses
           ,
           has
           obliged
           the
           wise
           and
           inquiring
           Christians
           by
           communicating
           his
           Treasures
           .
           The
           Clearness
           and
           Vigor
           of
           his
           Spirit
           ,
           are
           illustriously
           visible
           in
           managing
           a
           
           Subject
           so
           deep
           and
           difficult
           .
           And
           as
           in
           the
           blessed
           God
           there
           is
           a
           Union
           of
           all
           glorious
           and
           amiable
           Excellencies
           as
           are
           perfective
           of
           our
           Minds
           ,
           and
           attractive
           of
           our
           Wills
           ;
           so
           in
           our
           Author's
           unfolding
           them
           ,
           there
           is
           joined
           with
           the
           strength
           of
           Argument
           ,
           that
           Beauty
           of
           Perswasion
           ,
           as
           may
           enlighten
           and
           engage
           all
           under
           standing
           Readers
           to
           be
           happy
           in
           the
           entire
           Choice
           of
           God
           for
           their
           everlasting
           Portion
           .
        
         
           We
           have
           here
           an
           imitable
           and
           instructive
           Example
           to
           Great
           Men
           ,
           the
           Dignity
           of
           whose
           Stations
           in
           the
           World
           too
           commonly
           seems
           to
           plead
           an
           Exemption
           from
           a
           more
           sedulous
           Intention
           and
           Application
           of
           Mind
           to
           the
           Affairs
           of
           Religion
           ,
           that
           have
           final
           Reference
           to
           another
           World.
           This
           Performance
           of
           the
           Noble
           Author
           shows
           it
           to
           be
           a
           thing
           not
           impracticable
           ,
           as
           it
           is
           most
           Praise-worthy
           ,
           amidst
           the
           greatest
           secular
           Employments
           to
           find
           Vacancy
           and
           a
           Disposition
           of
           Spirit
           to
           look
           with
           a
           very
           inquisitive
           Eye
           into
           the
           deep
           Things
           of
           God
           :
           Which
           (
           if
           it
           were
           the
           Author's
           Pleasure
           to
           be
           known
           )
           would
           
           let
           it
           be
           seen
           the
           Statesman
           and
           the
           Divine
           are
           not
           Inconsistencies
           to
           a
           great
           and
           comprebensive
           Mind
           ;
           so
           as
           to
           consider
           them
           with
           Distinction
           ,
           and
           without
           confounding
           them
           ,
           or
           making
           the
           two
           Spheres
           intersect
           one
           another
           ;
           so
           as
           that
           in
           so
           large
           a
           Theological
           Work
           ,
           here
           is
           no
           mixture
           of
           Political
           Matters
           ,
           except
           wherein
           the
           Nature
           of
           the
           things
           themselves
           they
           are
           contiguous
           .
           And
           were
           it
           not
           so
           ,
           or
           if
           this
           Work
           concern'd
           Policies
           and
           Governments
           by
           Men
           ,
           it
           were
           without
           our
           Compass
           to
           recommend
           it
           to
           the
           World.
           Which
           having
           had
           some
           Taste
           of
           it
           ,
           we
           make
           so
           much
           haste
           to
           do
           ,
           as
           not
           to
           allow
           our selves
           the
           Pleasure
           of
           engrossing
           it
           ,
           or
           of
           perusing
           it
           alone
           ,
           till
           we
           have
           imparted
           it
           and
           made
           it
           possible
           to
           others
           to
           partake
           with
           us
           therein
           .
        
         
           
             
               
                 W.
                 BATES
                 .
              
               
                 J.
                 HOWE
                 .
              
            
          
        
      
       
         
         
           
             THE
             CONTENTS
             .
          
           
             
               Meditation
               I.
            
             INtroductory
             .
          
           
             1
          
           
             II.
             Upon
             God's
             being
             a
             Spirit
             .
          
           
             19
          
           
             III.
             Upon
             the
             Self-existence
             and
             Eternity
             of
             God.
             
          
           
             28
          
           
             IV.
             Upon
             God's
             Omniscience
             .
          
           
             36
          
           
             V.
             Upon
             the
             Will
             and
             Pleasure
             of
             God.
             
          
           
             67
          
           
             VI.
             Upon
             the
             Power
             of
             God.
             
          
           
             78
          
           
             VII
             .
             Upon
             the
             Oneness
             of
             God.
             
          
           
             89
          
           
             VIII
             .
             Upon
             God's
             Freedom
             .
          
           
             140
          
           
             IX
             .
             Upon
             the
             Blessedness
             of
             God
             ,
             implying
             his
             Self-sufficiency
             ,
             Self-comprehension
             ,
             his
             infinite
             Love
             to
             ,
             and
             Delight
             in
             Himself
             .
          
           
             118
          
           
             X.
             Upon
             God's
             Holiness
             or
             Godlikeness
             .
          
           
             126
          
           
           
           
             Page
          
           
             XI
             .
             Upon
             the
             Unchangeableness
             of
             God.
             
          
           
             141
          
           
             XII
             .
             Upon
             the
             Goodness
             of
             God.
             
          
           
             150
          
           
             XIII
             .
             Upon
             the
             Truth
             of
             God.
             
          
           
             168
          
           
             XIV
             .
             Upon
             the
             Justice
             of
             God.
             
          
           
             179
          
           
             XV.
             Upon
             the
             Mercy
             of
             God.
             
          
           
             200
          
           
             XVI
             .
             Upon
             the
             Faithfulness
             of
             God.
             
          
           
             213
          
           
             XVII
             .
             Upon
             the
             Wisdom
             of
             God.
             
          
           
             224
          
           
             XVIII
             .
             Upon
             the
             Dominion
             of
             God
             ,
             and
             his
             Dispensations
             thereof
             towards
             his
             Rational
             Creatures
             ,
             especially
             by
             the
             Covenant
             of
             Works
             ,
             and
             the
             Covenant
             of
             Grace
             .
          
           
             257
          
        
      
    
     
       
         
         
           MEDITATION
           I.
           Introductory
           .
        
         
           The
           greatest
           Duty
           of
           Man
           towards
           God
           is
           to
           delight
           in
           God
           as
           in
           the
           most
           excellent
           and
           most
           amiable
           Object
           :
           It
           is
           also
           the
           highest
           Accomplishment
           of
           Man's
           Happiness
           ;
           for
           by
           delighting
           in
           God
           he
           doth
           enjoy
           him
           .
           Delight
           can
           only
           arise
           from
           the
           Knowledg
           of
           the
           lovely
           Object
           in
           the
           Perfections
           thereof
           :
           And
           according
           to
           the
           measure
           of
           the
           Distinctness
           of
           the
           Object
           ,
           is
           the
           Degree
           of
           the
           Delight
           in
           it
           .
           It
           will
           not
           be
           sufficient
           to
           rest
           in
           the
           general
           Knowledg
           of
           God
           ,
           that
           he
           is
           endowed
           with
           all
           possible
           consistent
           Perfections
           ,
           but
           there
           ought
           to
           be
           a
           diligent
           Search
           of
           the
           several
           Divine
           Perfections
           ,
           in
           that
           Order
           that
           the
           Mind
           of
           Man
           can
           best
           apprehend
           them
           :
           For
           
             who
             can
             search
             the
             Almighty
             to
             Perfection
             ?
          
        
         
           IT
           is
           the
           most
           common
           and
           uncontroverted
           Sentiment
           of
           Mankind
           ,
           that
           every
           Man
           feels
           in
           himself
           an
           earnest
           and
           stedfast
           Inclination
           to
           promote
           his
           own
           Well-being
           to
           his
           full
           Satisfaction
           ,
           which
           alone
           can
           justly
           be
           called
           his
           Happiness
           ,
           and
           must
           comprehend
           not
           only
           the
           
           having
           of
           all
           things
           that
           might
           do
           him
           good
           ,
           but
           the
           Certainty
           that
           they
           shall
           not
           be
           taken
           from
           him
           .
           This
           natural
           Inclination
           is
           a
           perpetual
           Monitor
           to
           put
           him
           in
           mind
           to
           consider
           what
           things
           may
           be
           for
           his
           Good
           ,
           and
           in
           what
           way
           he
           may
           retain
           or
           attain
           them
           ;
           and
           though
           Men
           be
           frequently
           mistaken
           in
           the
           Application
           ,
           in
           the
           Matter
           or
           Manner
           of
           their
           own
           Good
           ,
           yet
           they
           do
           ever
           desire
           ,
           and
           (
           if
           there
           be
           a
           Probability
           of
           Attainment
           )
           endeavour
           after
           that
           which
           they
           apprehend
           to
           be
           for
           their
           own
           Happiness
           ;
           which
           is
           excellently
           set
           forth
           by
           the
           Psalmist
           ,
           
             There
             be
             many
             that
             say
             ,
             Who
             will
             shew
             us
             any
             Good
             ?
             Lord
             ,
             lift
             thou
             up
             the
             Light
             of
             thy
             Countenance
             upon
             us
             :
             Thou
             hast
             put
             Gladness
             in
             my
             Heart
             more
             than
             in
             the
             time
             that
             their
             Corn
             and
             their
             Wine
             increased
             :
          
           Insinuating
           ,
           that
           the
           most
           common
           Apprehension
           of
           Happiness
           is
           the
           Increase
           of
           Corn
           and
           Wine
           ,
           and
           the
           Joy
           arising
           from
           the
           Accommodations
           of
           an
           animal
           Life
           ,
           expressed
           by
           Corn
           and
           Wine
           ,
           which
           are
           the
           prime
           Means
           of
           that
           Injoyment
           .
        
         
           2.
           
           But
           declaring
           ,
           also
           ,
           his
           own
           Sentiment
           ,
           which
           is
           true
           Happiness
           ,
           the
           Joy
           arising
           from
           the
           shining
           of
           God's
           Countenance
           ,
           that
           is
           ,
           the
           evident
           Favour
           of
           God
           :
           for
           Favour
           is
           chiefly
           indicated
           by
           the
           Countenance
           ,
           as
           well
           as
           Aversion
           by
           Discountenance
           ;
           and
           the
           shining
           of
           God's
           Countenance
           signisies
           the
           highest
           Favour
           ,
           which
           is
           the
           Fountain
           of
           Happiness
           and
           all
           Goodness
           requisite
           thereto
           ,
           absolutely
           secured
           by
           God's
           Unchangcableness
           .
           The
           Countenance
           of
           Man
           is
           the
           chief
           Seat
           of
           his
           Beauty
           and
           Loveliness
           ,
           and
           therefore
           sittest
           to
           represent
           the
           Amiableness
           of
           God
           ,
           arising
           from
           the
           clear
           Perception
           and
           Attention
           of
           his
           infinite
           Perfections
           ,
           exciting
           an
           unparallelable
           Delight
           :
           So
           
           then
           Man's
           Happiness
           is
           the
           Joy
           arising
           from
           such
           a
           State
           as
           can
           never
           want
           the
           shining
           of
           God's
           Countenance
           :
           but
           the
           Means
           to
           attain
           that
           State
           are
           not
           so
           obvious
           ;
           the
           finding
           them
           requires
           the
           most
           serious
           and
           diligent
           Meditations
           ;
           for
           therein
           the
           greatest
           Wits
           of
           the
           World
           ,
           though
           not
           seduced
           with
           the
           Biass
           of
           Self-Interest
           (
           that
           State
           being
           the
           greatest
           Self-Interest
           )
           have
           yet
           grosliest
           erred
           herein
           ;
           so
           that
           there
           are
           hundreds
           of
           opposite
           Opinions
           of
           Philosophers
           wherein
           Happiness
           doth
           consist
           .
        
         
           3.
           
           The
           Favour
           and
           shining
           of
           the
           Countenance
           of
           God
           cannot
           be
           upon
           any
           other
           State
           of
           Man
           than
           that
           which
           is
           pleasing
           and
           acceptable
           to
           God
           ,
           which
           cannot
           be
           without
           a
           sufficient
           measure
           of
           the
           Knowledge
           of
           God
           :
           
             For
             he
             that
             cometh
             to
             God
             ,
             must
             believe
             that
             he
             is
             ,
             and
             that
             he
             is
             a
             Rewarder
             of
             them
             that
             diligently
             seek
             him
             .
          
           Which
           seeking
           him
           must
           be
           an
           Endeavour
           to
           know
           his
           Divine
           Perfections
           ,
           more
           than
           by
           knowing
           that
           he
           is
           ,
           by
           knowing
           what
           he
           is
           ,
           wherein
           the
           believing
           that
           he
           is
           a
           Rewarder
           of
           those
           that
           believe
           in
           him
           is
           specially
           express'd
           ,
           as
           of
           the
           chiefest
           Moment
           ;
           as
           it
           is
           immediately
           subjoined
           ,
           
             Without
             Faith
             it
             is
             impossible
             to
             please
             God.
          
           Which
           Faith
           is
           not
           only
           that
           contemplative
           Faith
           whereby
           the
           Faithfulness
           of
           God
           is
           known
           ,
           that
           is
           ,
           that
           excellent
           Perfection
           of
           his
           Nature
           ,
           that
           he
           will
           not
           disappoint
           the
           Hope
           or
           Trust
           of
           a
           Creature
           created
           after
           his
           own
           Image
           ,
           in
           what
           is
           worthy
           of
           him
           to
           give
           ,
           and
           is
           fit
           for
           them
           to
           have
           ,
           but
           that
           actual
           Trust
           and
           Hope
           for
           Pardon
           ,
           Reconciliation
           and
           Glory
           ,
           in
           that
           way
           which
           is
           sutable
           to
           God
           ,
           which
           cannot
           be
           to
           those
           that
           hate
           him
           ,
           contemn
           or
           neglect
           him
           ,
           or
           that
           cleave
           to
           their
           Sins
           ,
           which
           he
           doth
           abhor
           ,
           or
           to
           those
           who
           do
           not
           
           love
           him
           above
           all
           things
           ,
           and
           from
           Love
           have
           not
           only
           a
           tender
           Fear
           and
           Reverence
           to
           do
           nothing
           that
           may
           offend
           him
           ,
           but
           an
           earnest
           Desire
           and
           Endeavour
           to
           do
           all
           things
           for
           his
           Glory
           ;
           which
           is
           the
           Manifestation
           of
           his
           Divine
           Perfections
           ,
           devoting
           the
           Soul
           unto
           him
           ,
           in
           endeavouring
           to
           do
           all
           things
           that
           are
           pleasant
           and
           acceptable
           in
           his
           Sight
           :
           
             This
             is
             that
             true
             Holiness
             ,
             without
             which
             it
             is
             impossible
             to
             see
             God
          
           ;
           which
           by
           equivalent
           Terms
           is
           called
           Godliness
           ,
           Piety
           and
           Devotion
           .
        
         
           4.
           
           That
           Favour
           of
           God
           which
           is
           manifested
           by
           the
           shining
           of
           his
           Countenance
           ,
           is
           not
           in
           his
           Love
           of
           Benevolence
           or
           good
           Will
           ,
           which
           he
           had
           in
           Election
           ,
           and
           still
           hath
           before
           Conversion
           ,
           but
           in
           that
           Love
           of
           Beneplacence
           or
           Delight
           ,
           which
           he
           hath
           not
           till
           Conversion
           ;
           nor
           doth
           his
           Countenance
           always
           shine
           after
           it
           ,
           but
           he
           frowns
           upon
           the
           commission
           of
           presumptuous
           Sins
           ,
           until
           they
           be
           repented
           of
           and
           pardoned
           .
        
         
           5.
           
           The
           Scripture
           makes
           a
           clear
           Distinction
           and
           Difference
           between
           Godliness
           and
           Honesty
           ,
           which
           in
           equivalent
           Terms
           is
           made
           betwixt
           Piety
           and
           Probity
           ;
           the
           same
           may
           be
           an
           Act
           of
           either
           ,
           or
           of
           both
           ,
           or
           of
           neither
           :
           whereof
           the
           Scripture
           giveth
           a
           clear
           Instance
           ,
           in
           giving
           Alms
           to
           the
           Poor
           ,
           which
           some
           may
           give
           upon
           the
           Interest
           of
           Mankind
           ,
           in
           compassion
           of
           the
           Miserable
           ,
           without
           considering
           it
           as
           pleasing
           to
           God
           ;
           and
           then
           it
           is
           an
           Act
           of
           Honesty
           and
           Probity
           ,
           but
           no
           Act
           of
           Godliness
           or
           Piety
           .
           Others
           may
           give
           it
           ,
           because
           it
           is
           acceptable
           to
           God
           ,
           without
           considering
           the
           Interest
           of
           Man
           ,
           and
           then
           it
           is
           an
           Act
           of
           Piety
           only
           .
           Others
           may
           give
           it
           upon
           both
           Accounts
           in
           their
           due
           Subordination
           ,
           and
           then
           it
           is
           an
           Act
           both
           of
           Godliness
           and
           Honesty
           .
           And
           others
           may
           give
           it
           out
           of
           
           Vain-glory
           to
           be
           seen
           of
           Men
           ,
           and
           then
           it
           is
           an
           Act
           of
           neither
           .
        
         
           Piety
           is
           called
           Religion
           
             à
             religando
          
           ,
           from
           tying
           or
           binding
           again
           the
           Soul
           to
           God
           ;
           and
           is
           also
           called
           Devotion
           
             à
             devovendo
          
           ,
           from
           vowing
           or
           consecrating
           the
           Soul
           from
           common
           Use
           to
           God
           ;
           and
           so
           all
           things
           consecrated
           are
           said
           to
           be
           holy
           ,
           being
           separated
           from
           common
           Use
           as
           to
           their
           chief
           Use
           ,
           without
           excluding
           consisting
           subordinate
           Uses
           .
        
         
           6.
           
           The
           necessary
           and
           chief
           Acts
           of
           Religion
           and
           Devotion
           ,
           are
           Confidence
           in
           God
           ,
           and
           Love
           to
           God.
           Faith
           and
           Love
           are
           the
           Fountain-Graces
           from
           whence
           the
           rest
           flow
           ;
           neither
           of
           them
           are
           attainable
           without
           the
           Knowledg
           and
           Consideration
           of
           their
           proper
           Objects
           ,
           so
           qualified
           as
           may
           excite
           these
           Affections
           ,
           which
           must
           be
           by
           the
           Perfections
           in
           the
           Object
           on
           which
           these
           Affections
           lay
           hold
           ,
           and
           by
           which
           they
           are
           mov'd
           .
        
         
           7.
           
           Faith
           is
           described
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           best
           rendred
           ,
           
             the
             Subsistence
             of
             things
             hoped
             for
          
           ;
           and
           so
           the
           same
           Act
           is
           Faith
           ,
           as
           the
           Promise
           or
           Faithfulness
           of
           God
           is
           present
           ,
           and
           Hope
           as
           the
           Performance
           is
           expected
           :
           The
           proper
           Object
           of
           both
           is
           Faithfulness
           of
           the
           Person
           trusted
           ,
           upon
           knowledg
           that
           he
           is
           able
           and
           willing
           ,
           at
           least
           by
           the
           Generosity
           of
           his
           Nature
           ,
           whereby
           he
           will
           not
           disappoint
           a
           sutable
           Expectation
           ,
           and
           the
           Degree
           thereof
           is
           according
           to
           these
           Qualities
           .
           None
           but
           a
           Fool
           can
           trust
           upon
           other
           Terms
           ,
           nor
           further
           trust
           than
           he
           knows
           them
           :
           The
           very
           having
           of
           Trust
           is
           a
           powerful
           Motive
           to
           a
           generous
           Mind
           ,
           no
           less
           effectual
           than
           the
           strongest
           Ingagement
           of
           another
           .
        
         
           Love
           ,
           or
           Complacence
           ,
           cannot
           be
           excited
           but
           by
           the
           Advertence
           and
           Consideration
           of
           an
           amiable
           
           Object
           ,
           nor
           further
           than
           the
           Perfections
           of
           that
           Object
           can
           bear
           .
           There
           is
           indeed
           a
           natural
           Affection
           that
           results
           from
           the
           Knowledg
           of
           Relations
           ,
           of
           Parents
           and
           Children
           ,
           Brothers
           and
           Sisters
           ,
           given
           by
           God
           ,
           like
           to
           natural
           Instincts
           abstracted
           from
           the
           Nature
           of
           the
           Object
           :
           But
           there
           is
           a
           different
           Love
           even
           in
           those
           ,
           in
           relation
           ,
           and
           in
           proportion
           to
           the
           Perfections
           of
           the
           Object
           .
        
         
           These
           Affections
           of
           Hope
           and
           Love
           are
           not
           directly
           in
           our
           Power
           ,
           but
           indirectly
           ,
           by
           the
           attending
           and
           considering
           proper
           Objects
           thereof
           :
           Neither
           is
           Delight
           or
           Pleasure
           directly
           in
           our
           Power
           ,
           but
           by
           Attention
           of
           the
           Perfections
           that
           move
           the
           same
           :
           Neither
           yet
           Grief
           ,
           which
           is
           opposite
           to
           Pleasure
           ,
           without
           adverting
           and
           attending
           the
           Qualities
           in
           the
           Object
           from
           whence
           Grief
           ariseth
           .
        
         
           Any
           Man
           of
           common
           Capacity
           ,
           who
           will
           take
           leisure
           to
           use
           ordinary
           Diligence
           in
           observing
           and
           reflecting
           upon
           the
           Workings
           of
           his
           own
           Soul
           ,
           will
           be
           convinced
           that
           he
           cannot
           excite
           Joy
           at
           his
           Desire
           ,
           but
           only
           by
           the
           Perception
           of
           particular
           Objects
           ,
           adverting
           these
           things
           in
           them
           ,
           which
           his
           Judgment
           cannot
           but
           acknowledg
           to
           be
           good
           ,
           whence
           he
           will
           find
           Pleasure
           to
           result
           ;
           and
           thence
           there
           will
           follow
           an
           Inclination
           of
           his
           Will
           ,
           wishing
           the
           Improvement
           of
           that
           Good
           towards
           the
           Object
           it self
           ,
           or
           towards
           another
           .
           None
           but
           a
           Sot
           or
           a
           Fool
           would
           at
           any
           time
           want
           the
           greatest
           Pleasure
           ,
           if
           the
           willing
           or
           wishing
           it
           could
           afford
           it
           ;
           for
           it
           is
           as
           easy
           to
           wish
           the
           greatest
           as
           the
           least
           :
           but
           he
           can
           no
           more
           attain
           Pleasure
           by
           willing
           it
           ,
           than
           he
           can
           in
           the
           Dark
           attain
           Light
           by
           wishing
           it
           .
           There
           must
           be
           an
           Object
           fit
           to
           raise
           Pleasure
           ,
           perceived
           by
           the
           Sense
           or
           Imagination
           ,
           which
           thence
           is
           called
           sensible
           Pleasure
           ;
           or
           if
           morally
           ,
           evil
           sensual
           
           Pleasure
           ;
           or
           perceived
           by
           the
           Understanding
           ,
           which
           thence
           is
           called
           intellectual
           Pleasure
           ,
           more
           proper
           to
           Man.
           In
           like
           manner
           Grief
           is
           never
           excited
           but
           by
           application
           of
           a
           hurtful
           Object
           to
           the
           Sense
           ,
           Fancy
           ,
           Judgment
           ,
           or
           Memory
           .
           And
           thence
           follows
           Aversion
           .
        
         
           8.
           
           The
           chief
           Difference
           between
           Men
           and
           Brutes
           in
           these
           is
           ,
           that
           Brutes
           act
           by
           Instinct
           without
           Freedom
           in
           their
           Appetites
           or
           Aversions
           ,
           but
           Man
           can
           turn
           an
           Object
           from
           his
           Sense
           ,
           or
           his
           Sense
           from
           an
           Object
           ,
           as
           he
           would
           shun
           hurtful
           Pleasure
           or
           Grief
           ;
           or
           if
           he
           cannot
           so
           do
           ,
           he
           can
           apply
           his
           Mind
           to
           think
           upon
           an
           Object
           fit
           to
           excite
           Joy
           or
           Grief
           ,
           and
           avert
           his
           Thought
           from
           the
           former
           Object
           ,
           and
           so
           either
           extinguish
           or
           abate
           the
           Pleasure
           or
           Grief
           arising
           from
           it
           ,
           or
           may
           shun
           the
           perception
           of
           it
           ,
           or
           thinking
           upon
           it
           ,
           wherein
           chiefly
           the
           Freedom
           of
           Man
           doth
           consist
           .
        
         
           Joy
           and
           Grief
           are
           contrary
           ,
           and
           therefore
           according
           to
           the
           common
           Nature
           of
           Contraries
           ,
           the
           one
           expels
           the
           other
           ,
           and
           they
           cannot
           both
           be
           together
           in
           the
           Soul
           in
           the
           highest
           Degree
           ,
           but
           in
           lower
           Degrees
           they
           may
           consist
           ;
           and
           tho
           they
           do
           not
           totally
           expel
           one
           another
           ,
           yet
           they
           do
           it
           in
           part
           ,
           and
           so
           abate
           one
           another
           .
           It
           is
           evident
           by
           common
           Experience
           ,
           that
           an
           intellectual
           Pleasure
           may
           consist
           with
           a
           sensible
           Pain
           :
           He
           who
           causeth
           a
           Leg
           or
           Arm
           to
           be
           cut
           of
           ,
           or
           a
           Wound
           to
           be
           lanced
           ,
           feeleth
           a
           great
           Pain
           ;
           yet
           if
           he
           be
           so
           wise
           as
           to
           keep
           his
           Thought
           firm
           upon
           the
           great
           Benefit
           he
           receives
           thereby
           ,
           there
           will
           arise
           an
           intellectual
           Pleasure
           ,
           that
           will
           abate
           and
           may
           mitigate
           the
           Pain
           :
           as
           if
           a
           wounded
           Man
           were
           out
           of
           hope
           of
           Cure
           because
           no
           Physician
           could
           be
           found
           ,
           and
           by
           surprize
           there
           comes
           one
           who
           gives
           Assurance
           
           of
           Life
           ,
           and
           lances
           the
           Wound
           .
           With
           how
           much
           Pleasure
           will
           one
           endure
           the
           Pain
           by
           setting
           right
           and
           binding
           up
           a
           broken
           Leg
           by
           the
           Thought
           of
           avoiding
           Lameness
           ,
           and
           having
           the
           Use
           of
           so
           necessary
           a
           Member
           ?
           The
           most
           eminent
           Example
           of
           this
           ,
           the
           Scripture
           shews
           of
           our
           Saviour
           ,
           
             who
             for
             the
             Joy
             was
             set
             before
             him
             ,
             endured
             the
             Cross
             ,
             despising
             the
             Shame
             .
          
           How
           have
           some
           noble
           Greeks
           and
           Romans
           gloried
           to
           become
           a
           Sacrifice
           for
           the
           Safety
           of
           their
           Country
           ?
           The
           Apostles
           ,
           who
           were
           unjustly
           scourged
           ,
           and
           thereby
           had
           the
           Grief
           of
           Pain
           and
           Shame
           ,
           yet
           
             rejoiced
             to
             be
             counted
             worthy
             to
             suffer
             for
             the
             Name
             of
             Christ.
          
           Even
           many
           Martyrs
           have
           triumphed
           and
           joyfully
           sung
           in
           the
           midst
           of
           the
           Flames
           ,
           consuming
           their
           Bodies
           .
           It
           is
           an
           Evidence
           of
           a
           weak
           or
           vitiated
           Mind
           ,
           that
           by
           frequent
           application
           of
           the
           Thoughts
           to
           one
           main
           Object
           ,
           doth
           acquire
           such
           an
           habitual
           Pleasure
           therein
           ,
           that
           it
           cannot
           direct
           its
           Thoughts
           towards
           another
           more
           noble
           Object
           .
        
         
           If
           God
           had
           not
           endued
           Man
           with
           this
           Liberty
           ,
           he
           would
           not
           have
           commanded
           that
           special
           and
           signal
           Love
           of
           married
           Persons
           ,
           which
           oftentimes
           could
           be
           no
           other
           way
           performed
           but
           by
           frequent
           Meditation
           upon
           their
           Perfections
           ,
           and
           diverting
           the
           Thoughts
           from
           thinking
           upon
           their
           Imperfections
           ,
           or
           from
           thinking
           of
           the
           Perfections
           of
           others
           that
           might
           excite
           Desire
           after
           them
           .
           Thus
           Job
           said
           ,
           
             I
             have
             made
             a
             Covenant
             with
             my
             Eyes
             ,
             why
             then
             should
             I
             look
             upon
             a
             Maid
             ?
          
           Yea
           ,
           God
           would
           not
           have
           commanded
           Man
           to
           love
           God
           with
           all
           his
           Soul
           ,
           and
           with
           all
           his
           Strength
           ,
           if
           he
           did
           not
           give
           him
           Capacity
           to
           know
           and
           meditate
           upon
           his
           infinite
           Perfections
           ;
           much
           less
           would
           he
           punish
           Man
           for
           failing
           in
           these
           .
        
         
         
           It
           may
           be
           objected
           ,
           that
           the
           Objects
           of
           Thought
           are
           innumerable
           ,
           no
           Creature
           can
           retain
           them
           all
           in
           its
           Mind
           ,
           nor
           can
           determine
           it self
           to
           think
           on
           every
           Object
           at
           Pleasure
           ,
           but
           is
           ordinarily
           determined
           by
           some
           Impression
           upon
           the
           Mind
           ;
           how
           then
           can
           the
           Mind
           turn
           to
           the
           fitted
           Object
           to
           shun
           hurtful
           Pleasure
           or
           Grief
           ?
           Certainly
           a
           great
           part
           of
           the
           governing
           of
           Man
           is
           by
           determining
           his
           Thoughts
           to
           particular
           Objects
           :
           the
           Mind
           's
           reflecting
           on
           its
           own
           Working
           and
           Experience
           ,
           will
           solve
           this
           Difficulty
           ,
           and
           will
           find
           that
           some
           things
           will
           frequently
           and
           almost
           continually
           recur
           to
           the
           Thoughts
           :
           and
           above
           all
           ,
           the
           Mind
           can
           always
           recur
           to
           the
           Thoughts
           of
           God
           ,
           wherein
           if
           it
           be
           not
           perverted
           to
           shun
           the
           continuance
           of
           these
           Thoughts
           ,
           it
           cannot
           miss
           some
           measure
           of
           Cure
           against
           any
           hurtful
           Pleasure
           or
           Grief
           :
           A
           hurtful
           Pleasure
           may
           be
           shunn'd
           ,
           by
           exciting
           a
           more
           noble
           Pleasure
           in
           another
           Object
           ,
           or
           by
           exciting
           Grief
           from
           thinking
           upon
           the
           Consequences
           of
           that
           hurtful
           Pleasure
           .
        
         
           I
           needed
           think
           no
           more
           to
           convince
           me
           of
           the
           excellent
           Usefulness
           for
           Devotion
           ,
           arising
           from
           the
           distinct
           and
           frequent
           meditating
           upon
           the
           Divine
           Perfections
           ,
           which
           would
           continually
           excite
           Joy
           ,
           and
           will
           never
           want
           Matter
           of
           new
           Discoveries
           of
           Perfection
           ,
           in
           Kind
           or
           Degree
           ,
           Power
           or
           Act
           ;
           and
           so
           give
           new
           ,
           fresh
           and
           increased
           Pleasure
           :
           that
           though
           in
           the
           State
           of
           Mortality
           Man
           knoweth
           God
           both
           darkly
           and
           as
           in
           a
           Glass
           ,
           that
           is
           ,
           by
           Reflection
           from
           his
           Creatures
           ;
           yet
           
             at
             his
             right
             Hand
             there
             is
             Fulness
             of
             Joy
             ,
             and
             Pleasures
             for
             evermore
             ,
          
           that
           is
           ,
           in
           the
           State
           of
           Glory
           .
           But
           there
           may
           be
           ,
           even
           here
           ,
           so
           much
           Joy
           from
           meditating
           upon
           God
           ,
           which
           all
           other
           Objects
           cannot
           parallel
           ,
           
           much
           less
           exceed
           or
           extinguish
           .
        
         
           9.
           
           The
           Scripture
           doth
           frequently
           inculcate
           the
           Benefit
           of
           knowing
           God
           ,
           of
           remembring
           him
           ,
           of
           meditating
           upon
           his
           Perfections
           ,
           his
           Laws
           and
           Dispensations
           ;
           and
           gives
           it
           as
           the
           Character
           of
           the
           Wicked
           ,
           that
           they
           know
           not
           God
           ,
           that
           they
           remember
           not
           God
           ,
           that
           
             they
             have
             him
             not
             before
             their
             Eyes
             ,
             whom
             to
             know
             is
             Life
             everlasting
             :
             This
             is
             Life
             eternal
             ,
             to
             know
             God
             ,
             and
             Jesus
             Christ
             whom
             he
             hath
             sent
             .
          
           The
           Knowledg
           of
           God
           cannot
           formally
           be
           Life
           eternal
           ,
           but
           it
           is
           the
           Mean
           necessary
           to
           attain
           it
           ,
           because
           it
           doth
           excite
           that
           Joy
           in
           which
           it
           doth
           chiefly
           consist
           .
           It
           is
           said
           of
           the
           Wicked
           ,
           that
           God
           is
           not
           in
           all
           their
           Thoughts
           ;
           that
           is
           ,
           so
           far
           as
           they
           can
           shun
           ,
           and
           that
           they
           will
           have
           no
           Thoughts
           of
           the
           most
           High
           ;
           the
           Thoughts
           of
           God
           crush
           their
           sinful
           Inclinations
           and
           Pleasures
           ,
           which
           fall
           before
           them
           ,
           as
           Dagon
           did
           before
           the
           Ark
           of
           God.
           Job
           gives
           it
           as
           a
           discriminating
           Test
           ,
           between
           the
           Godly
           and
           the
           Hypocrite
           ,
           only
           knowable
           by
           every
           Man
           of
           himself
           ,
           when
           he
           says
           of
           the
           Hypocrite
           ,
           
             Will
             he
             delight
             himself
             in
             the
             Almighty
             ?
             Will
             he
             always
             call
             upon
             God
             ?
          
        
         
           10.
           
           There
           is
           a
           Knowledg
           of
           God
           by
           the
           Light
           of
           Nature
           ,
           by
           Acquisition
           ,
           in
           Improvement
           of
           the
           Light
           of
           Nature
           and
           Experience
           ,
           by
           Revelation
           of
           that
           which
           hath
           no
           Principle
           in
           the
           Light
           of
           Nature
           ,
           by
           spiritual
           Illumination
           ,
           
             whereby
             spiritual
             things
             are
             discernable
             ,
             which
             the
             natural
             Man
             cannot
             know
             ,
             because
             they
             are
             spiritually
             discerned
          
           ;
           and
           his
           Notions
           of
           them
           are
           but
           as
           those
           of
           a
           Country
           from
           a
           Map
           :
           and
           according
           to
           these
           several
           kinds
           of
           Knowledg
           must
           the
           different
           kinds
           of
           Meditation
           ,
           and
           the
           different
           Degrees
           of
           Joy
           ,
           Love
           ,
           Reverence
           ,
           Obsequiousness
           and
           Confidence
           in
           God
           
           arise
           ,
           and
           the
           true
           Humility
           of
           the
           Soul
           of
           Man
           ,
           not
           so
           much
           by
           debasing
           it
           below
           its
           true
           Value
           ,
           but
           by
           exalting
           God
           ,
           and
           perceiving
           the
           Infinite
           Distance
           of
           Perfection
           betwixt
           the
           two
           ,
           which
           may
           equally
           be
           between
           two
           Objects
           ,
           by
           heightning
           the
           one
           ,
           or
           by
           depressing
           the
           other
           .
        
         
           The
           Monkish
           Humility
           is
           much
           in
           disgracing
           humane
           Nature
           ,
           which
           is
           not
           without
           reflecting
           upon
           its
           Author
           ,
           and
           doth
           not
           only
           loath
           humane
           Nature
           in
           so
           far
           as
           sinful
           .
           The
           Stoicks
           fall
           into
           the
           like
           Fault
           ,
           by
           looking
           upon
           all
           Affections
           as
           vitious
           Perturbations
           ,
           not
           endeavouring
           to
           rule
           and
           use
           them
           ,
           but
           to
           root
           them
           out
           :
           as
           if
           a
           Horse
           should
           not
           be
           made
           use
           of
           ,
           because
           some
           ill-managed
           Horse
           will
           kick
           off
           his
           Master
           ,
           or
           break
           his
           Bridle
           and
           run
           away
           ;
           or
           ,
           as
           if
           a
           Sail
           should
           not
           be
           used
           ,
           because
           sometimes
           it
           oversets
           a
           Ship.
           Indeed
           ,
           weak
           or
           vitiated
           Minds
           were
           better
           if
           they
           wanted
           all
           Affections
           to
           be
           their
           Servants
           ,
           than
           having
           them
           to
           be
           their
           Masters
           .
        
         
           11.
           
           The
           natural
           Knowledg
           of
           God
           improved
           by
           Industry
           and
           Experience
           ,
           goeth
           a
           great
           way
           even
           in
           Religion
           :
           for
           the
           Light
           of
           the
           natural
           Conscience
           convinceth
           a
           Man
           that
           there
           is
           one
           ,
           and
           only
           one
           God
           ,
           who
           is
           the
           just
           Judg
           of
           all
           rational
           Creatures
           ,
           and
           knoweth
           their
           most
           secret
           Thoughts
           ,
           and
           that
           he
           rules
           them
           and
           the
           whole
           World
           ;
           and
           that
           they
           find
           in
           their
           Souls
           a
           Rule
           of
           their
           Life
           ,
           a
           Quiet
           and
           Pleasure
           in
           their
           Conscience
           when
           they
           keep
           it
           ,
           and
           a
           Terror
           when
           they
           break
           it
           ;
           yea
           ,
           they
           have
           the
           natural
           Notion
           of
           the
           Mercy
           and
           Forgiveness
           of
           God
           to
           penitent
           Sinners
           ,
           and
           they
           think
           that
           every
           Man
           can
           repent
           if
           he
           please
           :
           but
           they
           are
           utterly
           confounded
           ,
           and
           at
           a
           loss
           ,
           when
           they
           consider
           the
           Consistency
           of
           the
           Justice
           
           and
           Mercy
           of
           God
           ,
           how
           all
           might
           repent
           ,
           and
           all
           be
           forgiven
           ,
           and
           yet
           that
           God
           is
           entirely
           just
           ,
           and
           fully
           abhors
           Sin.
           The
           Entry
           of
           Reveal'd
           Religion
           discovering
           a
           Messias
           or
           Mediator
           ,
           delivering
           his
           People
           from
           their
           Sins
           by
           his
           Sufferings
           ,
           is
           no
           small
           Confirmation
           of
           the
           Truth
           of
           that
           Religion
           ,
           inducing
           a
           strong
           Probability
           of
           it
           ,
           though
           nothing
           but
           the
           Divine
           Illumination
           can
           breed
           a
           full
           Perswasion
           of
           it
           ,
           nor
           give
           Warrant
           to
           force
           the
           imbracing
           and
           professing
           it
           ,
           as
           may
           be
           done
           for
           the
           Light
           and
           Law
           of
           Nature
           ,
           as
           well
           for
           Religion
           ,
           as
           far
           as
           it
           goes
           ,
           as
           for
           other
           Ends.
           
        
         
           Something
           of
           Religion
           will
           arise
           from
           the
           Notion
           of
           a
           Deity
           ,
           convincing
           that
           God
           is
           to
           be
           adored
           by
           Acknowledgment
           of
           his
           Power
           ,
           Bounty
           ,
           Justice
           and
           Mercy
           ;
           by
           Supplication
           for
           his
           Favour
           ,
           and
           the
           Requisites
           of
           Life
           ;
           by
           Deprecations
           of
           his
           Displeasure
           ,
           Justice
           and
           Wrath
           ;
           Praise
           and
           Thanksgiving
           for
           Benefits
           received
           or
           hoped
           .
           Much
           more
           will
           result
           from
           the
           improved
           Knowledg
           of
           God
           by
           the
           Light
           of
           Nature
           ,
           and
           yet
           more
           by
           the
           Probability
           of
           his
           revealed
           Will.
           Whereby
           it
           cannot
           but
           be
           acknowledged
           ,
           that
           if
           these
           things
           be
           true
           which
           are
           contained
           in
           Scripture
           ,
           God's
           Bounty
           and
           Mercy
           to
           Mankind
           is
           far
           greater
           than
           what
           could
           be
           dreamed
           of
           from
           the
           Light
           of
           Nature
           .
        
         
           But
           all
           this
           is
           far
           short
           of
           the
           Knowledg
           arising
           from
           the
           Illumination
           of
           the
           Holy
           Spirit
           ,
           in
           the
           Souls
           of
           the
           Regenerate
           ,
           by
           which
           they
           are
           capable
           of
           a
           far
           more
           glorious
           and
           firm
           Apprehension
           of
           the
           Divine
           Perfections
           and
           Dispensations
           ,
           and
           a
           quite
           other
           and
           far
           greater
           Joy
           therein
           ,
           and
           in
           the
           Perswasion
           of
           Peace
           and
           Reconciliation
           with
           God
           ,
           and
           in
           the
           
             Hope
             of
             that
             Glory
             which
             is
             greater
             than
             
             Ear
             hath
             heard
             ,
             or
             Eye
             hath
             seen
             ,
             or
             hath
             entred
             into
             the
             Heart
             of
             Man
             to
             consider
             .
          
        
         
           12.
           
           The
           Knowledg
           of
           God
           ,
           even
           in
           the
           Renewed
           ,
           hath
           great
           Variety
           of
           Degrees
           ;
           and
           it
           is
           both
           the
           Interest
           and
           Duty
           of
           all
           of
           them
           ,
           to
           extend
           it
           so
           far
           as
           their
           Capacity
           and
           Opportunities
           do
           enable
           them
           ,
           that
           they
           may
           increase
           their
           Comfort
           ,
           and
           strengthen
           their
           Faith
           against
           the
           Suggestions
           of
           Satan
           ,
           and
           the
           Seductions
           of
           weak
           or
           wicked
           Men
           misrepresenting
           God
           ,
           not
           so
           much
           in
           his
           Power
           and
           Wisdom
           as
           in
           his
           Goodness
           and
           Purity
           ,
           whereby
           they
           do
           exceedingly
           incroach
           upon
           that
           Infinite
           Loveliness
           whereby
           he
           draws
           and
           ravishes
           the
           Souls
           of
           Men
           ,
           and
           doth
           not
           only
           drive
           them
           by
           the
           Power
           of
           his
           Soveraignty
           .
        
         
           Some
           represent
           God
           as
           if
           his
           Soveraignty
           were
           his
           highest
           Perfection
           ,
           and
           his
           greatest
           Interest
           ,
           as
           despotick
           Soveraigns
           represent
           themselves
           to
           be
           above
           all
           Law
           ,
           and
           to
           be
           indifferent
           whom
           to
           save
           ,
           or
           whom
           to
           destroy
           ,
           without
           any
           consideration
           of
           their
           Actings
           ,
           but
           to
           shew
           their
           absolute
           and
           arbitrary
           Power
           ,
           and
           that
           they
           neither
           love
           their
           Subjects
           ,
           nor
           care
           for
           the
           Love
           of
           their
           Subjects
           ,
           but
           for
           their
           Fear
           ,
           that
           may
           make
           them
           obey
           without
           Reserve
           .
           How
           strange
           is
           it
           that
           so
           many
           eminent
           Divines
           should
           represent
           God
           ,
           as
           if
           the
           Order
           of
           his
           Decrees
           were
           not
           only
           to
           glorify
           some
           ,
           and
           not
           for
           their
           foreseen
           Performances
           by
           their
           own
           Power
           ,
           but
           to
           eternally
           torment
           the
           greatest
           part
           of
           his
           rational
           Creatures
           ,
           without
           the
           consideration
           of
           their
           Sin
           ,
           as
           coming
           in
           not
           as
           a
           Motive
           from
           the
           Foresight
           thereof
           ,
           but
           as
           a
           Mean
           to
           that
           End.
           Others
           are
           amaz'd
           when
           they
           consider
           the
           Goodness
           of
           God
           ,
           why
           infinite
           Duration
           pass'd
           before
           he
           created
           any
           Creature
           ,
           why
           he
           created
           
           not
           more
           Individuals
           ,
           more
           Kinds
           ,
           more
           excellent
           Perfections
           ;
           why
           he
           suffered
           Sin
           to
           come
           into
           the
           World
           ;
           why
           he
           saved
           so
           few
           ;
           and
           permits
           the
           Devils
           to
           tempt
           .
           And
           therefore
           upon
           pretence
           to
           vindicate
           the
           Purity
           ,
           and
           magnify
           the
           Goodness
           of
           God
           ,
           they
           represent
           him
           as
           having
           done
           all
           that
           was
           possible
           for
           him
           to
           do
           ,
           especially
           in
           relation
           to
           his
           rational
           Creatures
           ,
           who
           could
           not
           possibly
           be
           created
           with
           Reason
           and
           free
           Choice
           ;
           so
           that
           he
           could
           in
           all
           Cases
           effectually
           over-rule
           them
           ,
           by
           hindring
           them
           to
           do
           Evil
           ,
           or
           make
           them
           to
           do
           Good
           ;
           but
           that
           he
           could
           only
           perswade
           them
           ,
           and
           bring
           into
           their
           Thoughts
           and
           Remembrance
           the
           best
           Motives
           ;
           yet
           so
           as
           they
           could
           reject
           them
           all
           ,
           and
           choose
           the
           contrary
           ;
           at
           least
           that
           he
           had
           decreed
           to
           have
           no
           farther
           Influence
           on
           them
           but
           by
           Perswasion
           ,
           wherein
           they
           fortify
           themselves
           by
           God's
           Intreaties
           and
           Expostulations
           ,
           and
           by
           his
           express
           Declaration
           ,
           
             What
             could
             I
             have
             done
             more
             for
             my
             Vineyard
             that
             I
             have
             not
             done
             ?
          
           This
           doth
           no
           less
           derogate
           from
           the
           Power
           and
           Wisdom
           of
           God
           ,
           than
           the
           former
           does
           from
           his
           Goodness
           and
           Justice
           .
           There
           are
           innumerable
           other
           Mistakes
           ,
           yea
           and
           pernicious
           Errors
           ,
           prejudicial
           to
           the
           Amiableness
           and
           Perfection
           of
           God.
           
        
         
           It
           is
           not
           proper
           here
           to
           vindicate
           the
           Divine
           Perfections
           against
           these
           Errors
           ,
           but
           in
           the
           Explication
           of
           the
           particular
           Perfections
           on
           which
           they
           incroach
           .
           I
           shall
           only
           in
           general
           observe
           how
           these
           Opinions
           can
           subsist
           with
           the
           common
           Conception
           of
           God
           ,
           unto
           which
           all
           that
           use
           unprejudicate
           Reason
           do
           agree
           ,
           that
           he
           is
           a
           Being
           absolutely
           perfect
           ;
           that
           the
           Mind
           of
           Man
           could
           not
           conceive
           him
           more
           perfect
           than
           he
           is
           ,
           and
           consequently
           more
           amiable
           ,
           if
           that
           he
           acted
           by
           absolute
           
           Necessity
           .
           It
           were
           easy
           to
           conceive
           him
           more
           perfect
           ,
           if
           in
           his
           Intentions
           ,
           Purposes
           and
           Performances
           ,
           he
           acted
           freely
           .
           It
           is
           an
           inbred
           Principle
           in
           the
           Soul
           of
           Man
           ,
           that
           nothing
           can
           be
           morally
           good
           ,
           vertuous
           or
           praise-worthy
           ,
           that
           is
           done
           of
           necessity
           ,
           and
           not
           freely
           ;
           and
           therefore
           the
           Light
           of
           Nature
           ,
           as
           well
           as
           Revelation
           ,
           do
           represent
           the
           Divine
           Intentions
           and
           Actings
           as
           free
           ,
           not
           by
           the
           Freedom
           of
           Indifference
           ,
           but
           that
           there
           was
           Sufficiency
           of
           Power
           and
           Strength
           in
           God
           to
           have
           done
           otherways
           ,
           or
           to
           do
           any
           thing
           that
           doth
           not
           import
           Inconsistency
           with
           it self
           ,
           which
           only
           is
           absolutely
           impossible
           .
           But
           there
           is
           another
           kind
           of
           Impossibility
           ,
           not
           absolute
           by
           Inconsistency
           ,
           but
           eventually
           impossible
           :
           For
           Example
           ,
           that
           all
           Mankind
           should
           be
           of
           one
           Opinion
           :
           Suppose
           a
           Man
           to
           aim
           and
           shoot
           at
           a
           Mark
           ,
           and
           hit
           it
           at
           a
           great
           Distance
           ,
           it
           hath
           no
           Inconsistency
           that
           the
           same
           Man
           with
           the
           same
           Instruments
           should
           ever
           hit
           that
           Mark
           ,
           and
           yet
           eventually
           it
           is
           impossible
           .
           So
           it
           is
           said
           ,
           that
           
             it
             is
             impossible
             for
             God
             to
             lie
          
           ;
           and
           that
           he
           hath
           done
           all
           that
           he
           could
           do
           for
           his
           Vineyard
           .
           The
           Meaning
           whereof
           is
           not
           because
           of
           his
           Decree
           and
           Immutability
           ,
           for
           so
           all
           things
           are
           impossible
           to
           be
           otherwise
           than
           they
           are
           ,
           but
           because
           God
           will
           never
           do
           any
           thing
           not
           worthy
           of
           ,
           and
           becoming
           his
           infinitely
           glorious
           natural
           Perfections
           .
        
         
           It
           was
           in
           the
           Power
           of
           God
           ,
           and
           not
           inconsistent
           ,
           that
           he
           should
           have
           given
           his
           rational
           Creatures
           such
           Inclinations
           as
           they
           could
           not
           possibly
           act
           contrary
           thereto
           :
           wherein
           he
           has
           convinced
           us
           that
           it
           is
           impossible
           for
           rational
           Creatures
           to
           choose
           but
           under
           the
           Notion
           of
           some
           kind
           of
           Goodness
           ;
           and
           that
           it
           is
           impossible
           for
           them
           to
           desire
           that
           
           which
           they
           conceive
           would
           be
           their
           own
           Misery
           ,
           or
           not
           to
           desire
           their
           own
           Happiness
           when
           they
           think
           upon
           it
           :
           but
           he
           hath
           never
           proposed
           a
           Reward
           for
           such
           Acts
           ,
           because
           they
           proceed
           like
           the
           Instincts
           of
           Brutes
           ,
           which
           may
           do
           things
           naturally
           good
           as
           well
           as
           naturally
           evil
           ,
           but
           are
           not
           capable
           of
           Punishment
           or
           of
           Reward
           ,
           because
           they
           have
           not
           Freedom
           .
        
         
           God
           hath
           also
           given
           to
           Mankind
           the
           natural
           Affection
           to
           love
           their
           Children
           ,
           distinct
           from
           that
           Love
           which
           ariseth
           from
           their
           Perfections
           :
           This
           Inclination
           is
           very
           strong
           ,
           yet
           some
           do
           counteract
           it
           ,
           and
           thereby
           their
           Crimes
           are
           most
           horrid
           ,
           but
           their
           Rewards
           are
           least
           in
           the
           Sight
           of
           God
           or
           of
           Men.
           These
           Actions
           are
           most
           praise-worthy
           ,
           whereby
           the
           contrary
           strong
           Inclinations
           are
           overcome
           ,
           as
           to
           hazard
           Life
           without
           rational
           Hope
           of
           Escape
           ,
           for
           the
           Good
           of
           a
           Country
           or
           City
           to
           lay
           it
           down
           ,
           when
           Escape
           is
           impossible
           ,
           and
           yet
           a
           contrary
           Word
           would
           save
           it
           ;
           upon
           Love
           and
           Obedience
           to
           God
           ,
           as
           the
           Martyrs
           have
           suffered
           the
           most
           cruel
           Death
           ,
           when
           a
           contrary
           Acknowledgment
           would
           both
           have
           given
           Life
           and
           Reward
           .
        
         
           13.
           
           When
           therefore
           I
           consider
           and
           compare
           these
           two
           Ways
           that
           were
           both
           possible
           and
           good
           ,
           that
           God
           should
           have
           created
           all
           his
           rational
           Creatures
           with
           such
           Inclinations
           that
           they
           could
           not
           counteract
           ,
           and
           thereby
           were
           neither
           capable
           of
           Punishment
           nor
           Reward
           ,
           not
           having
           any
           Freedom
           :
           or
           that
           he
           should
           create
           them
           with
           sufficient
           inbred
           Principles
           and
           Inclinations
           to
           Good
           ,
           not
           of
           necessity
           but
           of
           free
           Choice
           ,
           and
           which
           they
           could
           counteract
           ,
           and
           so
           did
           govern
           them
           by
           Rewards
           and
           Punishments
           .
           I
           am
           convinced
           as
           clearly
           as
           of
           the
           Light
           ,
           that
           in
           this
           way
           Creatures
           were
           
           more
           like
           to
           their
           Creator
           ,
           and
           that
           his
           Choice
           was
           more
           sutable
           ,
           worthy
           of
           ,
           and
           becoming
           his
           infinitely
           glorious
           Nature
           ,
           than
           the
           former
           way
           .
           Nor
           do
           I
           think
           that
           the
           confirmed
           Angels
           or
           glorious
           Saints
           are
           in
           an
           absolute
           Impossibility
           to
           counteract
           their
           Inclinations
           :
           God
           so
           assists
           them
           in
           all
           their
           Choices
           ,
           that
           it
           is
           only
           eventually
           impossible
           ;
           as
           our
           Saviour
           encouraged
           his
           Apostles
           ,
           not
           to
           be
           anxious
           what
           to
           say
           when
           they
           were
           brought
           before
           Judges
           ,
           for
           it
           should
           be
           given
           them
           what
           to
           say
           in
           that
           Hour
           :
           Therefore
           both
           Angels
           and
           Men
           were
           at
           first
           created
           in
           a
           State
           of
           Innocence
           and
           Holiness
           ,
           but
           mutable
           ,
           for
           after-Proof
           of
           their
           Faithfulness
           and
           Diligence
           .
           God
           did
           confirm
           the
           elect
           Angels
           by
           greater
           Grace
           than
           tho
           rest
           ;
           and
           the
           first
           Man
           and
           Woman
           did
           fall
           freely
           ,
           and
           by
           no
           Necessity
           imposed
           either
           by
           the
           Decree
           or
           Dispensation
           of
           God.
           How
           foolish
           then
           is
           it
           to
           imagine
           ,
           that
           God
           who
           stood
           in
           need
           of
           no
           Creature
           ,
           would
           create
           such
           Creatures
           ,
           as
           either
           by
           the
           Necessity
           of
           their
           Nature
           ,
           or
           by
           his
           Decree
           he
           could
           not
           govern
           ,
           but
           only
           perswade
           ,
           request
           and
           expostulate
           .
           A
           Supposition
           little
           agreeable
           to
           that
           of
           his
           Fore-knowledg
           ,
           or
           the
           Use
           he
           might
           make
           of
           it
           .
           I
           see
           no
           Difficulty
           that
           he
           could
           foresee
           what
           they
           would
           do
           ,
           if
           left
           to
           themselves
           :
           But
           seeing
           he
           could
           hinder
           and
           prevent
           whatever
           he
           foresaw
           that
           were
           inconsistent
           with
           his
           Glory
           ,
           and
           that
           he
           could
           inable
           and
           excite
           them
           to
           whatever
           he
           pleased
           that
           were
           good
           ,
           I
           see
           no
           more
           necessary
           for
           governing
           them
           ,
           and
           for
           glorifying
           himself
           .
        
         
           It
           is
           more
           foolish
           and
           faulty
           to
           murmur
           that
           God
           hath
           thus
           created
           his
           rational
           Creatures
           ,
           and
           so
           not
           excluded
           Sin
           from
           entring
           into
           the
           World
           ;
           
           or
           that
           he
           design'd
           and
           performed
           the
           Creation
           and
           Providence
           of
           the
           World
           as
           he
           did
           ,
           without
           making
           more
           Kinds
           or
           Individuals
           ,
           or
           sooner
           :
           But
           as
           he
           put
           to
           Silence
           the
           clamorous
           Labourers
           in
           the
           Vineyard
           ,
           that
           he
           had
           given
           as
           much
           to
           those
           that
           laboured
           but
           one
           Hour
           as
           to
           those
           that
           laboured
           a
           whole
           Day
           ,
           saying
           ,
           
             Why
             are
             you
             evil
             ,
             because
             I
             am
             good
             ?
             Is
             it
             not
             free
             for
             me
             to
             do
             with
             my
             own
             what
             I
             please
             ?
          
           But
           the
           Folly
           of
           this
           Pretence
           I
           see
           further
           cleared
           ,
           that
           it
           was
           not
           possible
           to
           evade
           it
           :
           for
           though
           he
           should
           have
           made
           a
           Million
           of
           Worlds
           ,
           and
           far
           more
           perfect
           than
           this
           ;
           yet
           still
           he
           could
           have
           made
           more
           ,
           and
           more
           perfect
           ,
           otherwise
           his
           Omnipotence
           had
           been
           exhausted
           ,
           and
           his
           Power
           as
           well
           as
           his
           Freedom
           behov'd
           to
           cease
           .
           Besides
           that
           ,
           Revelation
           shows
           the
           Design
           of
           glorifying
           Man
           by
           the
           Mediator
           Christ.
           It
           had
           been
           exceedingly
           unsutable
           to
           his
           Merit
           ,
           that
           a
           Part
           of
           glorified
           Men
           should
           have
           owed
           nothing
           to
           him
           ;
           and
           so
           he
           ought
           either
           to
           have
           suffered
           in
           every
           Habitation
           of
           Mankind
           ,
           or
           they
           ought
           all
           to
           be
           in
           one
           Habitation
           ,
           and
           of
           one
           Nature
           and
           Blood
           ,
           of
           both
           which
           he
           was
           Partaker
           .
        
         
           My
           Design
           is
           to
           clear
           up
           to
           my self
           the
           Divine
           Perfections
           ,
           and
           thence
           to
           exalt
           the
           Loveliness
           of
           God
           ,
           and
           to
           vindicate
           the
           same
           against
           these
           and
           other
           Errors
           and
           Mistakes
           ,
           by
           methodical
           Meditations
           thereupon
           ,
           according
           to
           the
           natural
           Order
           of
           the
           Divine
           Perfections
           ,
           which
           Order
           doth
           very
           much
           contribute
           to
           distinct
           Conceptions
           of
           them
           all
           .
        
         
           The
           Divine
           Perfections
           are
           either
           natural
           and
           absolutely
           necessary
           ,
           or
           voluntary
           ,
           free
           ,
           and
           moral
           :
           And
           though
           they
           be
           without
           all
           Composition
           in
           the
           fullest
           Simplicity
           ,
           yet
           they
           must
           necessarily
           
           be
           conceived
           by
           Creatures
           ,
           as
           some
           being
           prior
           and
           others
           being
           posterior
           in
           order
           of
           Nature
           ;
           the
           Divine
           Dispensations
           must
           be
           posterior
           even
           in
           time
           to
           his
           Purposes
           or
           Decrees
           ;
           his
           Decrees
           being
           free
           ,
           must
           presuppose
           his
           Freedom
           ,
           and
           his
           Will
           ;
           and
           these
           must
           presuppose
           his
           Understanding
           and
           Wisdom
           ,
           and
           all
           must
           be
           conceived
           as
           into
           ,
           or
           from
           a
           Subject
           ,
           to
           which
           they
           are
           relative
           .
           His
           moral
           Perfections
           must
           relate
           to
           his
           natural
           Perfections
           ,
           as
           being
           prior
           in
           order
           of
           Nature
           ,
           that
           he
           intends
           and
           acts
           all
           things
           sutable
           to
           ,
           worthy
           of
           ,
           and
           becoming
           such
           natural
           Perfections
           ,
           and
           therefore
           the
           best
           Method
           in
           meditating
           upon
           them
           ,
           is
           by
           following
           their
           natural
           Order
           .
        
      
       
         
           
             MEDITATION
             II.
          
           Upon
           God's
           being
           a
           Spirit
           .
        
         
           1.
           
           GOD's
           being
           a
           Spirit
           is
           the
           only
           Attribute
           of
           God
           ,
           that
           presupposeth
           nothing
           anterior
           .
           Being
           a
           Spirit
           is
           the
           Subject
           of
           all
           the
           Divine
           Attributes
           ;
           for
           the
           being
           God
           doth
           essentially
           comprehend
           all
           .
           God's
           Self-existence
           importeth
           something
           that
           is
           Self-existent
           ,
           which
           is
           his
           being
           a
           Spirit
           ,
           so
           doth
           his
           Independance
           ,
           his
           Knowledg
           ,
           his
           Will
           ,
           his
           Freedom
           :
           All
           run
           up
           to
           bring
           us
           to
           consider
           him
           as
           a
           Spirit
           .
           We
           must
           not
           consider
           the
           Divine
           Attributes
           as
           different
           Parts
           of
           the
           Divine
           Nature
           ,
           which
           were
           inconsistent
           with
           a
           Spirit
           ,
           which
           is
           without
           all
           Parts
           ,
           Extension
           or
           Composition
           ;
           so
           that
           God
           is
           altogether
           Immaterial
           ,
           
           hath
           none
           of
           the
           Properties
           of
           a
           Body
           ,
           in
           whom
           there
           is
           neither
           Matter
           nor
           Form
           ,
           Parts
           essential
           or
           integral
           ,
           which
           is
           an
           incommunicable
           Property
           of
           God.
           It
           is
           also
           incommunicable
           ,
           that
           there
           are
           no
           Accidents
           in
           him
           ,
           he
           acteth
           all
           Things
           immediately
           without
           a
           superadded
           Power
           or
           Capacity
           ,
           of
           which
           no
           Creature
           is
           capable
           .
           For
           it
           's
           inconceivable
           that
           one
           Creature
           should
           act
           one
           way
           ,
           and
           another
           another
           way
           ,
           without
           superadded
           Powers
           freely
           given
           of
           God
           :
           for
           if
           any
           Creature
           acted
           ,
           in
           that
           it
           is
           a
           Creature
           ,
           or
           as
           a
           Creature
           ,
           then
           all
           Creatures
           behoved
           so
           to
           act
           ;
           or
           if
           it
           act
           as
           a
           Substance
           ,
           a
           Spirit
           ,
           or
           a
           Body
           ,
           then
           all
           Spirits
           ,
           all
           Bodies
           ,
           behoved
           so
           to
           act
           .
        
         
           2.
           
           God's
           acting
           without
           a
           superadded
           Power
           ,
           without
           any
           accession
           to
           his
           Substance
           ,
           is
           his
           incommunicable
           Perfection
           ,
           implied
           in
           all
           his
           Divine
           Perfections
           ;
           neither
           doth
           it
           follow
           that
           other
           Spirits
           must
           so
           act
           ,
           as
           Angels
           ,
           or
           the
           Souls
           of
           Men
           ,
           for
           they
           are
           only
           analogous
           Spirits
           ,
           by
           resemblance
           ,
           there
           is
           no
           synonymous
           degree
           of
           Nature
           common
           to
           Finite
           and
           Infinite
           ,
           God
           and
           Creatures
           ,
           othertherwise
           that
           Inference
           were
           inevitable
           :
           Substance
           and
           Ens
           are
           but
           abstracted
           metaphysical
           Notions
           ,
           and
           there
           are
           no
           Individuals
           immediate
           to
           these
           ,
           as
           there
           are
           in
           Man
           and
           to
           the
           several
           Species
           of
           Brutes
           .
        
         
           Some
           to
           avoid
           this
           difficulty
           ,
           have
           supposed
           the
           Angels
           not
           to
           be
           pure
           Spirits
           ,
           
           but
           to
           have
           aerial
           or
           aetherial
           Bodies
           ,
           so
           thin
           as
           to
           be
           insensible
           ,
           and
           that
           pass
           through
           the
           Pores
           of
           all
           solid
           Bodies
           ,
           which
           the
           Air
           cannot
           do
           :
           but
           then
           the
           separate
           Souls
           of
           Men
           should
           be
           pure
           Spirits
           ;
           yet
           some
           have
           thought
           that
           even
           then
           they
           have
           aerial
           or
           aetherial
           Bodies
           :
           
           
           but
           certainly
           the
           Angels
           and
           Souls
           of
           Men
           by
           the
           Power
           of
           God
           were
           separable
           from
           such
           Bodies
           ,
           and
           yet
           active
           ,
           and
           so
           the
           immediate
           actings
           of
           God
           as
           a
           Spirit
           ,
           should
           be
           competent
           to
           these
           Spirits
           .
        
         
           I
           know
           no
           other
           way
           to
           extricate
           that
           Difficulty
           ,
           but
           that
           there
           is
           nothing
           purely
           Spirit
           but
           God
           ;
           and
           therefore
           Angels
           and
           Souls
           ,
           tho
           they
           have
           not
           Extension
           and
           Bulk
           ,
           as
           Bodies
           ,
           yet
           they
           have
           not
           that
           Property
           that
           they
           can
           co-exist
           with
           any
           other
           created
           Substance
           in
           the
           same
           space
           ;
           so
           that
           the
           Essence
           of
           a
           Body
           consisteth
           not
           in
           Impenetrability
           ,
           but
           in
           Extension
           ,
           and
           God
           alone
           can
           co-exist
           with
           all
           created
           Substances
           .
        
         
           This
           is
           much
           confirmed
           by
           the
           chief
           and
           most
           express
           place
           in
           Seripture
           ,
           where
           God
           is
           said
           to
           be
           a
           Spirit
           ,
           John
           4.
           24.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           tho
           it
           be
           rendered
           ,
           
             God
             is
             a
             Spirit
          
           ,
           the
           Words
           are
           ,
           
             a
             Spirit
             the
             God
          
           :
           And
           in
           Scripture
           Indefinits
           are
           equivalent
           to
           Universals
           .
           This
           way
           of
           expression
           is
           not
           to
           be
           supposed
           an
           accidental
           Conversion
           ,
           without
           a
           very
           convincing
           Reason
           ,
           neither
           is
           there
           in
           it
           a
           Copulative
           ,
           but
           the
           words
           are
           placed
           as
           two
           Synonyma
           ,
           a
           Spirit
           ,
           and
           God
           ,
           being
           one
           thing
           :
           The
           Article
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doth
           not
           import
           that
           God
           is
           the
           Subject
           ,
           and
           a
           Spirit
           is
           the
           Attribute
           ;
           but
           a
           true
           Spirit
           is
           the
           God
           ,
           excluding
           all
           false
           Gods
           ,
           and
           others
           ,
           that
           are
           by
           participation
           called
           Gods
           ;
           as
           in
           the
           demonstration
           of
           the
           true
           God
           by
           Elijah
           ,
           the
           People
           being
           fully
           convinced
           ,
           cry
           out
           ,
           Jehovah
           is
           the
           God
           ;
           that
           is
           ,
           the
           only
           God.
           The
           Name
           of
           God
           is
           comprehensive
           of
           all
           his
           Perfections
           ,
           from
           which
           that
           conception
           or
           Idea
           doth
           arise
           ,
           so
           that
           it
           would
           not
           be
           eminently
           significant
           to
           say
           ,
           that
           Being
           that
           hath
           all
           possible
           Perfection
           is
           a
           Spirit
           ,
           but
           rather
           a
           true
           Spirit
           must
           have
           in
           it
           all
           Perfections
           ;
           
           and
           there
           is
           nothing
           in
           the
           Attributes
           of
           God
           presupposed
           to
           being
           a
           Spirit
           ,
           of
           which
           a
           Spirit
           should
           be
           an
           Attribute
           ;
           but
           a
           Spirit
           is
           that
           which
           in
           our
           Conception
           doth
           only
           represent
           a
           Substance
           ,
           and
           therefore
           the
           natural
           Order
           of
           this
           highest
           Expression
           is
           (
           as
           in
           the
           Original
           )
           a
           Spirit
           the
           God.
           The
           same
           is
           confirmed
           ,
           2
           Cor.
           3.
           17.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             Lord
             is
             the
             Spirit
          
           ;
           importing
           not
           only
           that
           God
           is
           a
           Spirit
           ,
           but
           that
           he
           is
           
             the
             Spirit
          
           ,
           that
           is
           ,
           
             the
             only
             Spirit
          
           .
        
         
           In
           this
           I
           am
           further
           confirmed
           ,
           considering
           that
           all
           Philosophers
           are
           at
           a
           loss
           to
           give
           any
           rational
           Account
           how
           a
           Spirit
           moveth
           Matter
           ,
           or
           how
           Matter
           acteth
           upon
           a
           Spirit
           ,
           seeing
           all
           agree
           that
           the
           efficacious
           Fiat
           is
           proper
           to
           God
           alone
           ;
           and
           therefore
           a
           Spirit
           cannot
           move
           Matter
           by
           willing
           it
           to
           move
           :
           So
           that
           they
           are
           forced
           to
           say
           ,
           that
           God
           hath
           made
           such
           a
           Connection
           between
           certain
           Thoughts
           of
           Spirits
           ,
           and
           certain
           Motions
           of
           Matter
           .
           Whence
           all
           that
           are
           ingenuous
           come
           also
           to
           confess
           ,
           that
           Creatures
           have
           no
           Activity
           at
           all
           ,
           but
           that
           God
           alone
           moves
           Matter
           ,
           as
           the
           Spirit
           willeth
           it
           to
           be
           moved
           ;
           and
           yet
           that
           Will
           is
           universally
           effectual
           ;
           so
           that
           the
           Motion
           was
           never
           hindred
           but
           by
           extrinsick
           Force
           .
           There
           can
           nothing
           more
           evidently
           make
           God
           pedissequous
           and
           dependent
           ,
           not
           only
           upon
           Angels
           and
           Men
           ,
           but
           also
           upon
           Devils
           ,
           and
           even
           in
           the
           worst
           of
           all
           their
           Actions
           .
        
         
           But
           if
           created
           Spirits
           be
           but
           so
           called
           in
           resemblance
           to
           God
           as
           well
           as
           the
           Air
           ,
           or
           the
           animal
           Spirits
           ,
           yet
           cannot
           coexist
           with
           another
           Spirit
           or
           Body
           ,
           then
           they
           can
           thrust
           upon
           Matter
           ,
           or
           Matter
           upon
           them
           ;
           and
           so
           a
           Spirit
           in
           the
           Juncture
           of
           the
           Nerves
           can
           act
           the
           Body
           ,
           in
           all
           the
           ways
           that
           
           we
           perceive
           it
           to
           move
           ,
           though
           it
           had
           no
           innate
           Inclination
           never
           to
           part
           with
           that
           Station
           of
           the
           Body
           while
           it
           could
           serve
           it
           ,
           which
           is
           the
           only
           intelligible
           Account
           of
           the
           Union
           of
           the
           Soul
           and
           Body
           .
           So
           that
           an
           assistent
           Spirit
           possessing
           the
           same
           Place
           can
           act
           an
           intire
           Body
           ,
           as
           an
           informing
           Spirit
           doth
           these
           who
           are
           possessed
           ,
           speak
           and
           move
           ,
           not
           only
           without
           their
           Will
           ,
           but
           against
           their
           Will.
           
        
         
           4.
           
           I
           consider
           then
           what
           a
           truly
           immaterial
           Spirit
           doth
           imply
           .
           And
           ,
           (
           1
           )
           A
           Spirit
           must
           necessarily
           have
           Cogitation
           ,
           not
           that
           it
           is
           Cogitation
           ,
           which
           no
           Man
           can
           conceive
           without
           presupposing
           something
           that
           thinketh
           ;
           but
           it
           needs
           not
           be
           said
           that
           a
           Spirit
           presupposeth
           any
           thing
           ,
           but
           that
           it
           is
           absolute
           .
           Modern
           Philosophers
           glory
           much
           in
           sinding
           a
           clear
           Distinction
           betwixt
           a
           Body
           and
           a
           Spirit
           ;
           that
           a
           Spirit
           thinketh
           ,
           and
           a
           Body
           is
           extended
           :
           and
           there
           is
           nothing
           common
           to
           these
           two
           ,
           which
           indeed
           is
           very
           clear
           and
           not
           improbable
           .
           But
           they
           throw
           all
           down
           ,
           by
           making
           a
           Spirit
           only
           a
           Thought
           :
           for
           then
           pure
           Matter
           may
           think
           ,
           inasmuch
           as
           there
           is
           nothing
           within
           the
           whole
           Universe
           of
           Beings
           that
           can
           be
           supposed
           capable
           of
           thinking
           but
           either
           Spirit
           or
           Matter
           :
           not
           Spirit
           ,
           if
           Spirit
           be
           but
           a
           Thought
           ;
           for
           a
           Thought
           doth
           not
           think
           ,
           therefore
           it
           would
           be
           consequent
           that
           either
           Matter
           doth
           think
           ,
           or
           nothing
           doth
           ;
           and
           yet
           the
           Idea
           of
           a
           Thought
           is
           as
           distinct
           from
           the
           Idea
           of
           Matter
           as
           can
           be
           ;
           and
           so
           an
           Act
           shall
           serve
           for
           a
           separable
           Substance
           ,
           and
           it
           shall
           be
           an
           Act
           without
           an
           Agent
           ,
           and
           shall
           act
           it self
           .
        
         
           But
           it
           is
           a
           bolder
           Attempt
           to
           hold
           God
           to
           be
           but
           a
           Thought
           ,
           and
           yet
           it
           agreeth
           well
           with
           their
           
           Opinion
           ,
           that
           say
           ,
           God
           is
           the
           Cause
           of
           himself
           ,
           and
           by
           his
           Will
           preserves
           his
           Being
           .
           And
           one
           hath
           lately
           too
           consequently
           said
           ,
           that
           God
           by
           his
           Will
           could
           annihilate
           himself
           ,
           which
           is
           blasphemous
           enough
           :
           But
           I
           wish
           the
           Train
           of
           these
           Consequences
           would
           open
           Mens
           Eyes
           to
           speak
           more
           becomingly
           of
           God.
           
        
         
           5.
           
           (
           2.
           )
           If
           a
           Spirit
           by
           its
           Essence
           must
           think
           ,
           then
           it
           must
           necessarily
           be
           without
           Parts
           and
           indivisible
           ;
           for
           if
           it
           hath
           Parts
           ,
           the
           Cogitation
           must
           either
           be
           in
           the
           whole
           ,
           or
           in
           more
           Parts
           ,
           or
           in
           one
           Part
           only
           :
           If
           in
           the
           whole
           ,
           then
           the
           Separation
           of
           any
           Part
           loseth
           the
           Cogitation
           ,
           and
           so
           the
           Spirit
           is
           annihilated
           .
           Nor
           is
           it
           conceivable
           how
           a
           Thought
           can
           be
           in
           many
           Subjects
           ;
           Parts
           are
           many
           ,
           though
           they
           cohere
           in
           one
           Body
           :
           If
           in
           more
           Parts
           severally
           ,
           then
           there
           are
           as
           many
           Spirits
           as
           Parts
           ,
           in
           which
           the
           Cogitation
           is
           :
           If
           Cogitation
           be
           but
           in
           one
           ,
           the
           rest
           were
           superfluous
           Matter
           .
        
         
           6.
           
           (
           3.
           )
           A
           pure
           self-existent
           Spirit
           must
           be
           Omniscient
           ;
           for
           there
           can
           be
           no
           imaginable
           Reason
           why
           it
           knows
           one
           thing
           more
           than
           another
           .
        
         
           (
           4.
           )
           A
           self-existent
           thinking
           Spirit
           cannot
           want
           Capacity
           to
           determine
           it self
           ,
           and
           to
           choose
           .
        
         
           7.
           
           (
           5.
           )
           A
           self-existent
           thinking
           Spirit
           ,
           determining
           it self
           ,
           cannot
           otherwise
           act
           upon
           Matter
           ,
           but
           by
           the
           Determination
           of
           the
           Will
           ,
           and
           therefore
           it
           must
           either
           be
           able
           to
           act
           nothing
           upon
           Matter
           ,
           or
           any
           thing
           ,
           and
           so
           all
           extrinsick
           Action
           must
           cease
           ;
           for
           a
           dependent
           Spirit
           must
           have
           far
           less
           Activity
           than
           a
           self-existent
           and
           independent
           Spirit
           .
           If
           then
           it
           must
           have
           Capacity
           to
           act
           ,
           and
           act
           of
           it self
           ,
           there
           can
           be
           no
           Reason
           rendred
           why
           the
           Action
           should
           be
           more
           of
           one
           kind
           than
           of
           another
           ;
           
           and
           therefore
           such
           a
           Spirit
           must
           be
           Omnipotent
           :
           but
           created
           Spirits
           act
           nothing
           but
           by
           Activities
           freely
           given
           of
           God
           ,
           and
           no
           further
           .
        
         
           8.
           
           They
           are
           not
           excusable
           ,
           though
           far
           more
           subtile
           ,
           who
           apprehend
           a
           Substance
           without
           Proportion
           ,
           far
           more
           pure
           than
           the
           purest
           Air
           ,
           which
           is
           beyond
           this
           sensible
           World
           ,
           so
           far
           ,
           that
           it
           is
           impossible
           to
           conceive
           how
           far
           ,
           and
           therefore
           is
           truly
           infinite
           in
           Extension
           ,
           which
           they
           do
           erroneously
           apprehend
           to
           be
           a
           true
           Body
           or
           Substance
           ;
           and
           that
           it
           is
           not
           possible
           but
           that
           without
           this
           sensible
           World
           there
           should
           be
           a
           real
           Substance
           ,
           seeing
           it
           is
           capable
           of
           real
           Attributes
           ,
           because
           there
           is
           found
           all
           the
           Dimensions
           of
           a
           Body
           ,
           when
           yet
           these
           also
           are
           found
           in
           a
           Centaur
           ,
           made
           up
           of
           a
           Man
           and
           a
           Beast
           ,
           which
           they
           acknowledg
           to
           have
           no
           true
           Existence
           ,
           but
           to
           be
           impossible
           ,
           and
           of
           a
           Shadow
           ,
           which
           we
           conceive
           to
           have
           Dimensions
           ,
           beside
           the
           Dimensions
           of
           that
           Body
           in
           which
           the
           dark
           Shadow
           is
           imagined
           to
           be
           subjected
           ;
           yea
           ,
           it
           hath
           clear
           Figure
           like
           unto
           the
           Body
           which
           intercepts
           the
           Light
           ,
           of
           which
           there
           may
           be
           true
           and
           certain
           Propositions
           ;
           as
           that
           the
           Shadow
           of
           the
           Head
           is
           distant
           from
           the
           Shadow
           of
           the
           Feet
           ,
           and
           that
           the
           Shadow
           of
           the
           Bulk
           is
           larger
           than
           either
           ,
           where
           there
           is
           a
           true
           Connection
           or
           Consequence
           ,
           that
           as
           the
           one
           is
           ,
           so
           is
           the
           other
           ,
           true
           ,
           supposed
           ,
           or
           imagined
           .
           There
           is
           no
           more
           Reality
           in
           these
           imagined
           Spaces
           ,
           or
           of
           their
           Dimensions
           ,
           yet
           the
           Deception
           they
           are
           in
           doth
           more
           easily
           seduce
           their
           Thoughts
           to
           apprehend
           God
           ,
           under
           the
           Notion
           of
           this
           immense
           Substance
           ,
           which
           is
           but
           the
           Birth
           of
           the
           Brain
           .
        
         
           They
           are
           more
           foolish
           and
           hateful
           that
           apprehend
           God
           under
           the
           determined
           bounded
           Figure
           
           of
           a
           Man
           ,
           or
           of
           any
           other
           Creature
           ;
           as
           there
           were
           a
           Sect
           of
           Men
           that
           not
           by
           Resemblance
           but
           in
           Reality
           did
           believe
           that
           God
           had
           a
           Body
           like
           to
           the
           Body
           of
           a
           Man
           ,
           and
           were
           therefore
           called
           Anthropomorphitae
           :
           They
           are
           next
           unto
           those
           ,
           who
           though
           they
           believe
           not
           that
           God
           is
           corporeal
           ,
           or
           hath
           a
           Body
           ,
           yet
           will
           make
           bodily
           Figures
           to
           represent
           him
           ,
           as
           the
           Rays
           of
           Light
           in
           a
           round
           or
           triangular
           Figure
           ,
           or
           in
           such
           Shape
           of
           a
           Man
           as
           he
           was
           represented
           to
           the
           Apostle
           John
           in
           the
           Revelation
           :
           but
           it
           is
           clear
           it
           was
           not
           a
           Representation
           of
           God
           simply
           ,
           but
           of
           the
           Mediator
           Christ
           ,
           who
           lived
           then
           ,
           and
           was
           dead
           ;
           and
           his
           being
           call'd
           
             the
             first
             and
             the
             last
          
           ,
           is
           an
           evident
           Demonstration
           of
           his
           Deity
           .
           But
           all
           Mens
           quibbling
           may
           cease
           when
           they
           have
           had
           so
           antient
           an
           Advertisement
           to
           beware
           to
           conceive
           or
           represent
           God
           under
           the
           Shape
           of
           any
           thing
           ,
           who
           saith
           ,
           
             Take
             ye
             therefore
             good
             heed
             unto
             your selves
             (
             for
             ye
             saw
             no
             manner
             of
             Similitude
             on
             the
             Day
             that
             the
             Lord
             spake
             to
             you
             in
          
           Horeb
           
             out
             of
             the
             midst
             of
             the
             Fire
             )
             lest
             ye
             corrupt
             your selves
             ,
             and
             make
             you
             a
             graven
             Image
             ,
             the
             Similitude
             of
             any
             Figure
             .
          
           What
           a
           pitiful
           Evasion
           is
           it
           ,
           that
           a
           graven
           Image
           is
           only
           forbidden
           ?
           when
           also
           is
           expresly
           forbidden
           the
           Similitude
           of
           any
           Figure
           ;
           and
           the
           Reason
           added
           is
           general
           ,
           
             For
             ye
             saw
             no
             manner
             of
             Similitude
             .
          
           The
           Fire
           ,
           out
           of
           the
           midst
           of
           which
           God
           spake
           ,
           is
           there
           expressed
           to
           be
           no
           Similitude
           or
           Figure
           of
           God
           ,
           or
           the
           Sun
           ,
           for
           which
           there
           might
           be
           the
           greatest
           Pretence
           ;
           yea
           ,
           it
           is
           made
           one
           of
           the
           ten
           Words
           of
           the
           Decalogue
           .
           After
           all
           this
           ,
           shall
           we
           imagine
           that
           God
           hath
           changed
           this
           Precept
           ,
           which
           was
           not
           Ceremonial
           ,
           but
           opposite
           to
           Ceremonies
           ?
           Is
           it
           not
           an
           horrid
           and
           impious
           Boldness
           to
           leave
           that
           Command
           out
           of
           the
           
           Decalogue
           ,
           rather
           than
           to
           forbear
           the
           worshipping
           of
           or
           by
           Images
           ,
           as
           the
           Church
           of
           Rome
           does
           avow
           and
           practise
           ?
        
         
           
             I
             adore
             Thee
             ,
             the
             only
             pure
             Spirit
             ,
             that
             thou
             hast
             not
             left
             me
             to
             my
             Imagination
             to
             apprehend
             Thee
             as
             being
             any
             way
             like
             a
             Body
             ,
             or
             Matter
             ,
             by
             Extension
             or
             Diffusion
             of
             Substance
             ,
             or
             being
             excluded
             where
             any
             other
             Substance
             is
             ,
             or
             can
             be
             ,
             whether
             a
             Body
             or
             created
             Spirit
             ,
             it
             being
             so
             incident
             to
             Man
             that
             is
             born
             of
             a
             Woman
             to
             have
             all
             his
             first
             Thoughts
             by
             Imagination
             of
             Bodies
             and
             their
             Resemblances
             ,
             except
             the
             Son
             of
             God
             alone
             ;
             for
             it
             was
             the
             Pleasure
             of
             the
             Father
             that
             in
             him
             all
             Fulness
             should
             dwell
             .
             I
             lament
             and
             pity
             their
             Weakness
             that
             frame
             a
             Conception
             of
             the
             infinitely
             glorious
             God
             ,
             as
             a
             Body
             ,
             or
             any
             thing
             like
             a
             Body
             ,
             though
             it
             were
             the
             most
             pure
             Air
             or
             AEther
             that
             Reason
             convinceth
             to
             be
             every
             where
             in
             this
             World
             ,
             as
             the
             mean
             of
             Communication
             throughout
             the
             World
             ,
             without
             which
             no
             Creature
             at
             distance
             could
             communicate
             its
             Thoughts
             or
             Actings
             to
             another
             ;
             which
             scarce
             can
             the
             Imagination
             apprehend
             ,
             but
             only
             the
             purer
             Reason
             ;
             and
             which
             is
             conceived
             so
             pure
             ,
             that
             it
             is
             invisible
             ,
             impalpable
             ,
             unperceivable
             by
             any
             Sense
             ,
             in
             resomblance
             to
             which
             Men
             conceive
             Angels
             or
             their
             own
             Souls
             as
             Substances
             ,
             like
             some
             part
             of
             the
             purest
             Air
             ,
             that
             can
             pass
             without
             Stop
             through
             all
             Bodies
             ,
             though
             of
             never
             so
             close
             Contexture
             ;
             and
             are
             apt
             to
             apprehend
             God
             by
             the
             like
             Resemblance
             ,
             because
             God
             is
             invisible
             ,
             and
             can
             fall
             under
             no
             Sense
             ,
             yet
             is
             far
             more
             clearly
             conceivable
             ,
             purely
             by
             the
             Mind
             .
             I
             pray
             God
             it
             be
             not
             imputed
             to
             those
             who
             through
             Weakness
             have
             so
             low
             and
             unsutable
             Thoughts
             of
             the
             ever
             blessed
             God.
             
          
        
      
       
         
         
           
             MEDITATION
             III.
          
           Upon
           the
           Self-Existence
           and
           Eternity
           of
           God.
           
        
         
           BY
           Self-Existence
           I
           understand
           the
           Existence
           of
           a
           Being
           ,
           which
           hath
           no
           Cause
           of
           the
           Existence
           thereof
           ,
           and
           which
           hath
           its
           Existence
           in
           it self
           ;
           for
           if
           it
           had
           an
           efficient
           Cause
           ,
           it
           behoved
           to
           derive
           its
           Being
           from
           that
           Cause
           ,
           as
           the
           Author
           thereof
           .
        
         
           A
           self-existent
           Being
           can
           have
           no
           constituent
           or
           component
           Parts
           ,
           whether
           they
           be
           essential
           Parts
           or
           integral
           Parts
           ,
           or
           of
           whatsoever
           Composition
           can
           be
           supposed
           :
           for
           then
           it
           behoved
           to
           owe
           its
           Original
           to
           these
           component
           Parts
           ;
           for
           such
           Parts
           ,
           though
           they
           be
           not
           the
           efficient
           Cause
           of
           that
           Compound
           ,
           yet
           they
           are
           the
           material
           ,
           formal
           or
           essential
           Causes
           thereof
           .
        
         
           A
           self-existent
           Being
           can
           have
           no
           final
           Cause
           ,
           or
           any
           End
           ulteriour
           to
           it self
           ,
           but
           the
           Design
           thereof
           must
           necessarily
           be
           it self
           ,
           as
           the
           ultimate
           and
           last
           End
           ,
           and
           cannot
           be
           a
           Mean
           or
           Mids
           towards
           any
           other
           End
           ;
           but
           all
           things
           designed
           and
           acted
           thereby
           must
           necessarily
           be
           designed
           for
           ,
           and
           terminate
           upon
           it self
           ,
           as
           the
           last
           End.
           
        
         
           A
           self-existent
           Being
           hath
           been
           acknowledged
           by
           all
           Sects
           who
           have
           pretended
           to
           any
           Learning
           in
           the
           World.
           Those
           whose
           Minds
           could
           not
           be
           so
           far
           elevated
           as
           to
           apprehend
           a
           Possibility
           of
           Creation
           ,
           or
           any
           thing
           that
           could
           be
           so
           powerful
           as
           to
           give
           Existence
           to
           a
           Substance
           which
           had
           no
           Existence
           before
           ,
           and
           yet
           were
           not
           Atheists
           ,
           did
           acknowledg
           
           a
           Deity
           ,
           knowing
           and
           capable
           to
           do
           all
           things
           possible
           ,
           which
           did
           necessarily
           suppose
           a
           self-existent
           active
           Cause
           as
           the
           first
           Cause
           ,
           and
           a
           self-existent
           passive
           or
           material
           Cause
           ,
           of
           and
           upon
           which
           the
           first
           Cause
           made
           all
           Productions
           and
           Alterations
           ,
           whether
           that
           Cause
           were
           one
           similar
           Substance
           ,
           which
           most
           of
           them
           did
           with
           the
           greater
           Probability
           suppose
           to
           be
           Water
           or
           Air
           ,
           or
           whether
           it
           were
           an
           Heterogenious
           Mass
           or
           Chaos
           ,
           whereby
           the
           active
           Cause
           could
           only
           segregate
           the
           immutable
           Particles
           of
           that
           Chaos
           ,
           and
           unite
           them
           in
           Compounds
           of
           divers
           Shapes
           ,
           but
           none
           of
           them
           could
           ever
           distinctly
           propose
           whence
           Life
           and
           Perception
           arose
           ;
           and
           therefore
           were
           necessitated
           to
           suppose
           that
           there
           had
           preceded
           eternal
           Trains
           of
           all
           Animals
           ,
           and
           that
           there
           was
           no
           self-existent
           percipient
           Cause
           but
           these
           first
           active
           Causes
           only
           .
           Yea
           ,
           all
           the
           Atheistical
           Philosophers
           who
           did
           not
           acknowledg
           a
           Deity
           ,
           yet
           did
           acknowledg
           a
           self-existent
           Being
           both
           active
           and
           passive
           ,
           and
           yet
           attributing
           no
           Knowledg
           to
           the
           active
           Cause
           ,
           and
           so
           working
           without
           Choice
           by
           fatal
           Necessity
           ;
           but
           they
           did
           acknowledg
           no
           percipient
           Being
           to
           be
           self-existent
           ,
           but
           either
           by
           eternal
           Generation
           ,
           or
           by
           Production
           from
           the
           Earth
           ,
           not
           only
           Plants
           but
           Animals
           :
           These
           things
           first
           arising
           ,
           which
           are
           less
           perfect
           ,
           and
           need
           less
           Elaboration
           ;
           so
           that
           Mankind
           was
           esteemed
           to
           be
           the
           last
           Birth
           of
           the
           Earth
           .
        
         
           I
           rejoice
           that
           all
           these
           phantastick
           Suppositions
           are
           evanished
           ,
           and
           that
           not
           only
           Revelation
           but
           Reason
           also
           have
           concurred
           that
           Creation
           is
           not
           only
           possible
           but
           true
           ;
           and
           I
           do
           admire
           and
           resent
           that
           even
           some
           Christian
           Philosophers
           ,
           and
           many
           of
           them
           by
           Profession
           Divines
           ,
           maintain
           the
           
           impossiblity
           of
           Vacuity
           ,
           without
           any
           Body
           ,
           or
           any
           real
           Extension
           ,
           because
           such
           a
           Vacuity
           is
           inconceivable
           ,
           without
           conceiving
           Longitude
           ,
           Latitude
           and
           Profundity
           ;
           which
           are
           the
           necessary
           intrinsick
           Properties
           of
           a
           Body
           ,
           and
           therefore
           must
           be
           from
           Eternity
           .
           And
           therefore
           God
           could
           not
           annihilate
           the
           whole
           ,
           or
           any
           part
           of
           Matter
           ,
           leaving
           nothing
           where
           it
           was
           ,
           nor
           could
           give
           existence
           to
           any
           Body
           ,
           where
           nothing
           was
           before
           :
           And
           therefore
           the
           Universe
           must
           necessarily
           be
           so
           far
           extended
           ,
           that
           there
           could
           be
           no
           further
           extension
           thereof
           .
           By
           these
           Opinions
           ,
           there
           is
           supposed
           an
           eternal
           passive
           Cause
           from
           Eternity
           to
           Eternity
           ,
           and
           there
           cannot
           be
           imagined
           an
           Evasion
           that
           this
           passive
           Cause
           must
           be
           Self-existent
           ,
           or
           that
           God
           from
           Eternity
           did
           give
           it
           Existence
           ;
           and
           yet
           it
           cannot
           be
           truly
           said
           ,
           that
           he
           gave
           it
           Existence
           ,
           if
           it
           proceeded
           from
           him
           by
           Emanation
           ,
           without
           Choice
           .
           Nor
           is
           there
           any
           ground
           to
           suppose
           ,
           that
           by
           Choice
           he
           gave
           it
           Existence
           from
           Eternity
           ,
           much
           less
           that
           he
           gave
           it
           an
           independent
           Existence
           ,
           that
           he
           could
           not
           annihilate
           it
           ,
           in
           the
           whole
           ,
           or
           any
           part
           of
           it
           .
        
         
           It
           exceeds
           my
           Capacity
           to
           imagine
           how
           these
           things
           are
           consistent
           with
           the
           Wisdom
           of
           God
           ,
           and
           with
           his
           relation
           of
           the
           World's
           Creation
           .
        
         
           I
           have
           elsewhere
           cleared
           my
           own
           Judgment
           ,
           that
           there
           is
           no
           Solidity
           in
           that
           Consequence
           ,
           that
           Vacuity
           could
           not
           be
           imagined
           to
           be
           without
           Longitude
           ,
           Latitude
           and
           Profundity
           ;
           and
           that
           all
           the
           Demonstrations
           thereupon
           were
           as
           true
           ,
           as
           upon
           any
           Body
           .
           I
           shall
           only
           say
           here
           ,
           that
           the
           truth
           of
           attribution
           of
           Properties
           and
           Consequences
           doth
           not
           import
           the
           real
           existence
           of
           the
           Subject
           :
           For
           instance
           ,
           tho
           there
           never
           had
           been
           a
           Triangle
           in
           the
           World
           ,
           it
           ever
           was
           an
           unquestionable
           Verity
           ,
           
           that
           every
           Triangle
           hath
           three
           Angles
           ,
           for
           the
           Verity
           consists
           only
           in
           the
           Consequence
           ,
           and
           is
           an
           hypothetical
           Verity
           ,
           no
           ways
           inferring
           the
           existence
           of
           the
           Triangle
           ,
           or
           any
           of
           these
           Angles
           ,
           but
           only
           if
           the
           Subject
           be
           existent
           ,
           the
           Attributes
           must
           likewise
           be
           existent
           ;
           and
           therefore
           that
           in
           Vacuity
           there
           must
           be
           conceived
           Longitude
           ,
           Latitude
           and
           Profundity
           :
           and
           all
           the
           Demonstrations
           founded
           thereupon
           ,
           do
           only
           prove
           the
           truth
           of
           the
           Consequence
           and
           Connexion
           ,
           but
           neither
           the
           existence
           of
           the
           Subject
           ,
           nor
           of
           these
           Attributes
           .
        
         
           The
           Implications
           of
           a
           Self-existent
           Being
           ,
           having
           been
           thus
           explicated
           ,
           I
           am
           fully
           perswaded
           that
           God
           ,
           and
           God
           alone
           ,
           is
           Self-existent
           ,
           having
           his
           Existence
           originally
           in
           himself
           ,
           and
           deriving
           the
           same
           from
           no
           efficient
           Cause
           ,
           from
           no
           constituent
           or
           component
           Cause
           ,
           and
           that
           he
           himself
           is
           his
           own
           last
           End
           ,
           and
           is
           not
           a
           subordinate
           End
           to
           any
           other
           .
        
         
           No
           Creature
           is
           capable
           of
           these
           Qualifications
           jointly
           ;
           for
           tho
           a
           Creature
           may
           be
           without
           composition
           of
           Parts
           ,
           no
           Creature
           can
           be
           without
           an
           efficient
           Cause
           ,
           neither
           can
           any
           Creature
           have
           its
           Existence
           in
           it self
           ,
           and
           of
           it self
           .
        
         
           Nothing
           but
           God
           can
           have
           it Self
           for
           its
           last
           End
           ,
           tho
           many
           Creatures
           do
           desire
           and
           imagine
           themselves
           to
           be
           their
           last
           End
           ,
           and
           do
           obey
           and
           serve
           God
           ,
           not
           for
           himself
           ,
           as
           the
           last
           End
           of
           that
           Service
           ,
           but
           for
           shunning
           Evil
           and
           procuring
           Good
           from
           him
           ,
           as
           their
           last
           End
           ;
           tho
           they
           may
           have
           that
           desire
           as
           a
           subordinate
           End
           ,
           yet
           they
           cannot
           attain
           it
           if
           they
           make
           it
           their
           last
           End
           ;
           and
           so
           can
           neither
           justly
           nor
           effectually
           design
           it
           .
        
         
           Selfishness
           in
           Creatures
           is
           a
           capital
           Vice
           ,
           and
           the
           original
           of
           very
           many
           Vices
           :
           for
           God
           hath
           printed
           a
           Principle
           upon
           every
           Soul
           ,
           that
           they
           should
           not
           
           prefer
           their
           own
           Interest
           to
           the
           common
           Interest
           of
           Mankind
           ,
           much
           less
           to
           the
           Honour
           and
           Pleasure
           of
           God
           ;
           and
           therefore
           selfish
           Love
           in
           Creatures
           is
           Vicious
           .
        
         
           Self-Love
           in
           God
           is
           sutable
           and
           congruous
           to
           his
           Glorious
           Natural
           Perfections
           :
           There
           is
           nothing
           more
           Excellent
           ,
           nor
           is
           there
           any
           thing
           having
           any
           Proportion
           of
           Excellency
           to
           him
           .
        
         
           The
           Scripture
           hath
           clearly
           exprest
           ,
           
             that
             he
             hath
             made
             all
             things
             for
             Himself
             ,
             and
             that
             of
             him
             ,
             and
             for
             him
             are
             all
             things
             .
          
        
         
           I
           do
           very
           much
           dislike
           the
           Opinion
           of
           these
           modern
           Philosophers
           ,
           who
           say
           that
           God's
           Existence
           is
           from
           Himself
           ,
           and
           his
           Preservation
           is
           from
           his
           own
           Will
           :
           which
           do
           import
           that
           he
           is
           the
           cause
           of
           his
           own
           Being
           and
           Preservation
           ,
           and
           that
           by
           his
           own
           Will
           ;
           for
           thereby
           he
           should
           not
           be
           without
           a
           Cause
           of
           his
           Existence
           and
           Preservation
           .
        
         
           In
           this
           Meditation
           I
           have
           joined
           the
           Eternity
           of
           God
           with
           his
           Self-existence
           ,
           not
           only
           as
           consequent
           from
           it
           ,
           but
           rather
           as
           implied
           in
           it
           ;
           for
           whatsoever
           is
           existent
           without
           a
           Cause
           of
           its
           Existence
           ,
           must
           necessarily
           have
           been
           ever
           existent
           ,
           and
           had
           never
           a
           beginning
           of
           Existence
           :
           it
           is
           necessarily
           consequent
           that
           no
           other
           thing
           could
           have
           Capacity
           to
           annihilate
           the
           Self-existent
           Being
           of
           God
           ;
           and
           therefore
           his
           Existence
           must
           necessarily
           continue
           to
           Eternity
           .
        
         
           The
           Notions
           and
           Subtilties
           of
           School-men
           ,
           suppose
           and
           contemplate
           an
           abstract
           Endurance
           common
           to
           God
           and
           Creatures
           ,
           as
           a
           real
           Perfection
           ,
           which
           they
           derive
           from
           the
           continued
           successive
           Mutations
           ,
           such
           as
           they
           perceive
           in
           Plants
           and
           Animals
           ,
           which
           from
           the
           first
           appearance
           of
           their
           Existence
           ,
           have
           constant
           Mutations
           ,
           whereby
           they
           
           grow
           up
           to
           their
           Perfection
           gradually
           ,
           and
           decline
           from
           it
           until
           they
           die
           :
           Though
           that
           every
           Mutation
           is
           not
           sensibly
           different
           from
           the
           former
           ,
           yet
           they
           imagine
           it
           is
           really
           different
           ,
           which
           yet
           is
           not
           always
           true
           ;
           for
           there
           may
           be
           continuance
           in
           one
           Condition
           without
           Alteration
           ,
           and
           there
           may
           be
           unequal
           Advances
           and
           Recesses
           ,
           yet
           there
           are
           still
           notable
           Periods
           ,
           as
           Infancy
           ,
           Pupillarity
           ,
           Minority
           ,
           Majority
           ,
           perfect
           Age
           ,
           declining
           Age
           ,
           and
           old
           Age
           ;
           and
           their
           Imagination
           makes
           this
           Endurance
           as
           if
           it
           did
           consist
           of
           so
           many
           points
           of
           Time
           ,
           as
           the
           Body
           consists
           of
           so
           many
           of
           its
           most
           minute
           parts
           or
           points
           ,
           albeit
           there
           be
           not
           the
           like
           Reality
           in
           both
           .
        
         
           In
           this
           way
           the
           Calculation
           of
           Time
           might
           have
           been
           by
           the
           Periods
           in
           the
           Lives
           of
           Adam's
           Posterity
           ,
           and
           for
           the
           most
           part
           is
           so
           calculated
           in
           the
           Scripture
           ;
           for
           thereby
           it
           is
           known
           who
           were
           prior
           ,
           concomitant
           ,
           and
           posterior
           of
           the
           Fathers
           in
           the
           Line
           of
           Scripture
           :
           And
           therein
           not
           only
           their
           beginning
           to
           have
           Children
           at
           their
           perfect
           Age
           ,
           but
           their
           continuance
           of
           their
           begetting
           Sons
           and
           Daughters
           is
           exprest
           ,
           although
           the
           continuance
           of
           their
           Lives
           be
           more
           accurately
           exprest
           by
           the
           Years
           ;
           that
           is
           ,
           by
           the
           Revolutions
           of
           the
           Sun
           in
           its
           proper
           Course
           .
           So
           the
           Scriptures
           express
           in
           what
           Years
           of
           the
           Life
           of
           the
           Fathers
           their
           Posterity
           were
           born
           ,
           and
           in
           what
           Year
           after
           the
           birth
           of
           the
           Predecessors
           they
           died
           .
        
         
           By
           the
           Chronology
           of
           Scripture
           there
           is
           a
           clear
           account
           from
           the
           Creation
           of
           Adam
           to
           Abram
           ,
           and
           an
           exact
           AEra
           from
           the
           Creation
           of
           the
           World
           by
           the
           Revolutions
           of
           the
           Sun
           in
           the
           Zodiack
           ,
           having
           no
           other
           Difficulty
           ,
           but
           in
           what
           State
           the
           Earth
           was
           where
           Adam
           was
           created
           ,
           which
           is
           far
           
           more
           probable
           to
           have
           been
           when
           the
           Fruits
           of
           the
           Trees
           were
           ripe
           ,
           seeing
           God
           did
           allow
           Adam
           to
           make
           use
           of
           all
           the
           Fruits
           of
           Herbs
           and
           Trees
           ,
           except
           the
           Forbidden
           Tree
           :
           So
           the
           Harvest
           Equinoctial
           is
           the
           most
           proper
           Commencement
           of
           Time.
           
        
         
           But
           after
           the
           time
           of
           Abraham
           and
           his
           Sons
           ,
           there
           was
           no
           more
           Lineal
           Deduction
           of
           the
           Time
           from
           Fathers
           to
           Sons
           ;
           and
           so
           the
           exact
           Calculation
           of
           the
           number
           of
           Years
           from
           the
           Creation
           was
           no
           more
           certain
           ,
           but
           the
           several
           Nations
           calculated
           the
           Time
           from
           some
           notable
           Occurrence
           ,
           which
           had
           been
           most
           observed
           where
           they
           lived
           ,
           and
           so
           there
           became
           many
           different
           AEra's
           ,
           from
           which
           the
           Calculation
           of
           the
           Number
           of
           Years
           commenceth
           :
           So
           the
           Romans
           calculated
           Time
           from
           the
           building
           of
           Rome
           ,
           and
           Christians
           from
           the
           birth
           of
           Christ
           ,
           and
           the
           Mahometans
           from
           the
           flight
           of
           Mahomet
           .
        
         
           The
           Annual
           Revolution
           of
           the
           Sun
           is
           the
           most
           evident
           Succession
           of
           Motion
           ,
           and
           therefore
           hath
           been
           commonly
           made
           the
           Standard
           and
           Rule
           of
           Successive
           Alterations
           ,
           by
           which
           it
           's
           known
           when
           they
           did
           occur
           ;
           yet
           some
           Nations
           did
           calculate
           by
           the
           Monthly
           Revolutions
           of
           the
           Moon
           ,
           especially
           the
           Egyptians
           ,
           who
           had
           a
           vast
           number
           of
           Years
           during
           the
           Reigns
           of
           their
           Dynasties
           ,
           which
           therefore
           must
           either
           be
           fabulous
           ,
           or
           calculated
           by
           the
           Revolutions
           of
           the
           Moon
           :
           Albeit
           the
           constant
           and
           regular
           successive
           Motion
           of
           the
           Sun
           be
           properly
           the
           endurance
           of
           the
           Time
           of
           the
           Sun
           ,
           and
           so
           is
           the
           rule
           of
           the
           Time
           of
           all
           other
           regular
           successive
           Alterations
           ;
           yet
           nothing
           can
           properly
           be
           said
           to
           have
           the
           Duration
           of
           Time
           but
           what
           hath
           these
           Regular
           Vicissitudes
           ,
           such
           as
           Plants
           and
           Animals
           ,
           whose
           successive
           Alterations
           are
           calculated
           
           by
           the
           common
           Motion
           of
           the
           Sun
           ;
           yet
           only
           as
           by
           an
           extrinsick
           Denomination
           ,
           by
           comparing
           these
           Vicissitudes
           with
           the
           Motion
           of
           the
           Sun
           :
           but
           their
           proper
           intrinsick
           Alteration
           is
           that
           whereby
           they
           have
           an
           endurance
           in
           Time
           ,
           because
           they
           have
           a
           Beginning
           ,
           a
           Progress
           ,
           and
           a
           Period
           of
           their
           Existence
           .
        
         
           Other
           Things
           which
           have
           not
           successive
           regular
           Alterations
           ,
           have
           not
           an
           endurance
           of
           Time
           ,
           and
           yet
           the
           Fiction
           of
           Imagination
           attributes
           the
           extrinsick
           Denomination
           of
           the
           Motion
           of
           Time
           even
           to
           these
           ;
           and
           so
           the
           Earth
           ,
           or
           a
           Mountain
           created
           in
           the
           beginning
           ,
           can
           only
           be
           said
           to
           endure
           so
           many
           Years
           ,
           because
           they
           have
           co-existed
           with
           the
           Motion
           of
           the
           Sun
           so
           long
           ,
           but
           have
           no
           intrinsick
           Time
           by
           any
           regular
           successive
           Alteration
           of
           their
           own
           .
        
         
           Angels
           and
           other
           Spirits
           are
           likewise
           by
           coexistence
           with
           the
           motion
           of
           the
           Sun
           imagined
           to
           have
           an
           intrinsick
           Time
           of
           their
           own
           ,
           though
           they
           have
           none
           ,
           for
           they
           have
           no
           regular
           successive
           Alterations
           ;
           though
           they
           have
           variety
           of
           successive
           Thoughts
           ,
           yet
           there
           is
           no
           regular
           succession
           of
           these
           Alterations
           .
        
         
           The
           Schoolmen
           are
           so
           wedded
           to
           abstract
           Notions
           ,
           that
           they
           hold
           that
           Duration
           is
           of
           three
           kinds
           ,
           Eternity
           ,
           Eveternity
           ,
           and
           Time
           :
           Eternity
           they
           attribute
           only
           to
           God
           ,
           yet
           they
           imagine
           it
           as
           a
           Duration
           equivalent
           to
           the
           Revolutions
           of
           the
           Sun
           ,
           as
           if
           they
           had
           ever
           been
           ,
           and
           never
           had
           a
           Beginning
           :
           But
           Angels
           and
           other
           Spirits
           having
           a
           Beginning
           of
           their
           Existence
           ,
           but
           no
           Termination
           thereof
           ,
           for
           distinction
           sake
           they
           call
           their
           Endurance
           Eveternity
           .
        
         
         
           Imagination
           may
           prompt
           Men
           to
           think
           that
           God
           ,
           as
           a
           Preserver
           and
           Ruler
           of
           the
           World
           ,
           hath
           continued
           so
           many
           Thousand
           Years
           ;
           but
           it
           is
           too
           bold
           an
           Imagination
           to
           attribute
           any
           such
           thing
           to
           God
           Almighty
           ,
           in
           whose
           Being
           there
           is
           no
           shadow
           of
           changing
           .
        
         
           It
           is
           an
           Imagination
           without
           all
           reality
           to
           fancy
           the
           Eternity
           of
           God
           ,
           as
           if
           it
           had
           been
           by
           infinite
           Revolutions
           of
           the
           Sun
           ,
           or
           of
           the
           like
           Endurance
           .
        
         
           It
           is
           yet
           a
           farther
           extension
           of
           Imagination
           ,
           that
           all
           Things
           are
           eternally
           present
           with
           God
           ;
           for
           then
           all
           Things
           must
           have
           existed
           e're
           they
           were
           created
           ,
           which
           is
           an
           evident
           Inconsistency
           ;
           though
           figuratively
           all
           Things
           may
           be
           said
           to
           be
           ever
           present
           with
           God
           ,
           that
           is
           ,
           that
           he
           knows
           all
           Things
           as
           clearly
           as
           if
           they
           were
           present
           and
           existent
           from
           Eternity
           .
        
      
       
         
           
             MEDITATION
             IV.
          
           Upon
           God's
           Omniscience
           .
        
         
           THE
           Natural
           Order
           of
           the
           Divine
           Perfections
           leadeth
           me
           now
           to
           meditate
           upon
           his
           Knowledg
           ;
           having
           in
           my
           former
           Meditations
           cleared
           my self
           ,
           that
           the
           first
           Divine
           Attribute
           implied
           in
           the
           Deity
           ,
           is
           to
           be
           a
           Spirit
           Self-existent
           ,
           which
           essentially
           implies
           Knowledg
           :
           For
           neither
           the
           want
           of
           Extension
           ,
           or
           the
           having
           of
           Penetrability
           ,
           that
           is
           ,
           a
           Capacity
           to
           co-exist
           in
           the
           same
           Space
           with
           another
           Substance
           ,
           make
           a
           Spirit
           .
        
         
         
           It
           is
           the
           common
           Sentiment
           of
           all
           considering
           Persons
           ,
           that
           an
           Inscient
           or
           blind
           God
           ,
           which
           acteth
           not
           by
           Knowledg
           and
           Choice
           ,
           implies
           an
           Inconsistency
           ;
           and
           therefore
           the
           making
           Chance
           or
           Fortune
           a
           Deity
           ,
           is
           intirely
           Atheism
           .
        
         
           The
           common
           Conception
           of
           the
           being
           a
           God
           ,
           is
           a
           Being
           so
           perfect
           ,
           that
           could
           neither
           be
           made
           more
           perfect
           ,
           nor
           become
           less
           perfect
           ,
           but
           is
           endued
           with
           all
           possible
           Perfection
           .
           The
           Heathens
           who
           believed
           many
           Gods
           that
           were
           Eternal
           ,
           besides
           Spirits
           of
           Men
           ,
           did
           believe
           them
           all
           to
           be
           as
           perfect
           as
           that
           Supposition
           could
           admit
           :
           Yet
           it
           is
           evident
           that
           they
           could
           neither
           be
           Omniscient
           ,
           that
           each
           of
           them
           did
           know
           all
           the
           Thoughts
           of
           the
           rest
           ;
           or
           Omnipotent
           ,
           that
           they
           could
           do
           all
           that
           implied
           not
           Inconsistency
           or
           Imperfection
           ;
           and
           therefore
           they
           were
           but
           Idols
           ,
           and
           not
           Gods
           :
           But
           the
           Light
           of
           Nature
           evincing
           sufficiently
           that
           there
           can
           be
           but
           one
           God
           ,
           he
           must
           necessarily
           be
           Omniscient
           ,
           knowing
           all
           things
           that
           can
           be
           known
           .
           And
           Revelation
           determineth
           the
           extent
           of
           the
           Divine
           Knowledg
           ,
           when
           the
           Scripture
           saith
           ,
           
             That
             his
             Understanding
             is
             Infinite
          
           ;
           if
           any
           thing
           possible
           ,
           past
           ,
           present
           ,
           or
           future
           ,
           were
           not
           perfectly
           known
           by
           God
           ,
           that
           which
           he
           knew
           not
           ,
           behoved
           to
           limit
           his
           Knowledg
           ,
           that
           it
           could
           not
           be
           infinite
           .
        
         
           Seeing
           God's
           Knowledg
           is
           Infinite
           ,
           it
           cannot
           be
           comprehended
           by
           any
           Finite
           Capacity
           :
           
             Who
             can
             search
             the
             Almighty
             to
             Perfection
             ?
          
           Yet
           it
           may
           well
           be
           apprehended
           ,
           and
           not
           only
           believed
           by
           the
           Divine
           Testimony
           ,
           but
           may
           in
           a
           great
           measure
           be
           known
           by
           Natural
           Principles
           ,
           more
           clearly
           by
           knowing
           what
           is
           not
           consistent
           ,
           than
           what
           positively
           is
           implied
           in
           it
           .
           And
           therefore
           ,
        
         
         
           1.
           
           No
           part
           of
           the
           Divine
           Knowledg
           can
           be
           temporary
           or
           successive
           ,
           or
           have
           different
           degrees
           ;
           for
           thereby
           it
           could
           be
           more
           perfect
           ,
           and
           yet
           could
           not
           be
           said
           at
           all
           times
           that
           God
           knew
           all
           things
           :
           And
           consequently
           God's
           Knowledg
           cannot
           be
           by
           Inference
           or
           Deduction
           ,
           inferring
           an
           unknown
           thing
           from
           a
           known
           ,
           or
           knowing
           the
           one
           more
           than
           the
           other
           ;
           and
           yet
           God
           knoweth
           the
           Implications
           ,
           Causes
           and
           Consequences
           of
           all
           things
           ,
           and
           what
           thence
           is
           deducible
           by
           Creatures
           .
           Therefore
           also
           God
           must
           know
           with
           equal
           Clearness
           and
           Certainty
           all
           Things
           past
           ,
           present
           and
           to
           come
           ,
           as
           well
           as
           all
           Things
           possible
           or
           impossible
           .
           Though
           there
           be
           a
           variety
           in
           the
           Objects
           ,
           whereby
           God
           foreknew
           all
           that
           was
           to
           exist
           before
           any
           did
           exist
           ,
           and
           knew
           that
           nothing
           did
           then
           exist
           ;
           and
           knew
           also
           when
           Things
           began
           to
           exist
           ,
           that
           they
           did
           not
           before
           exist
           ,
           and
           that
           many
           of
           them
           that
           did
           once
           exist
           ,
           did
           cease
           ,
           and
           no
           more
           exist
           :
           Yet
           here
           the
           Change
           is
           not
           in
           him
           ,
           but
           in
           the
           Objects
           ,
           which
           he
           did
           equally
           know
           in
           all
           Conditions
           and
           Circumstances
           .
        
         
           Thence
           also
           it
           necessarily
           follows
           ,
           that
           God's
           Knowledg
           of
           all
           Things
           must
           be
           eternal
           .
        
         
           2.
           
           No
           part
           of
           God's
           Knowledg
           can
           be
           potential
           ,
           or
           habitual
           ,
           as
           the
           most
           perfect
           Knowledg
           of
           Creatures
           must
           be
           ;
           for
           they
           cannot
           possibly
           at
           once
           keep
           in
           their
           Thoughts
           a
           great
           Variety
           ,
           much
           less
           all
           the
           Thoughts
           that
           ever
           they
           had
           ,
           and
           least
           of
           all
           the
           Thoughts
           whereof
           they
           only
           had
           the
           Power
           or
           Habit
           ,
           that
           they
           could
           exert
           them
           when
           the
           Objects
           occurred
           to
           their
           Thoughts
           :
           But
           the
           infinite
           Understanding
           of
           God
           doth
           ever
           actually
           comprehend
           all
           that
           is
           apprehensible
           .
        
         
         
           3.
           
           The
           Knowledg
           of
           God
           cannot
           arise
           from
           any
           outward
           Impression
           made
           upon
           him
           ,
           because
           he
           is
           altogether
           impassible
           ,
           and
           can
           admit
           of
           no
           alteration
           made
           in
           him
           from
           without
           ;
           in
           this
           his
           Knowledg
           differeth
           from
           the
           Knowledg
           of
           all
           Creatures
           ,
           that
           their
           Knowledg
           hath
           its
           rise
           for
           the
           most
           part
           from
           the
           impressions
           of
           outward
           Objects
           ,
           wherein
           they
           are
           passive
           ,
           and
           feel
           some
           alteration
           in
           themselves
           .
           The
           most
           Glorious
           Angel
           cannot
           know
           the
           present
           Thoughts
           of
           others
           ,
           but
           by
           some
           Sign
           making
           impression
           and
           alteration
           in
           him
           ;
           nor
           their
           Actings
           ,
           but
           by
           such
           Impression
           :
           But
           God's
           Knowledg
           cannot
           be
           in
           that
           way
           .
        
         
           Hence
           it
           follows
           that
           there
           is
           no
           more
           difficulty
           to
           apprehend
           the
           Fore-knowledg
           of
           God
           of
           things
           to
           come
           ,
           than
           his
           Knowledg
           of
           things
           present
           ;
           seeing
           neither
           of
           them
           arise
           from
           impressions
           of
           the
           Objects
           .
        
         
           God
           knows
           all
           the
           future
           Choices
           and
           Acts
           of
           the
           most
           free
           Creatures
           ,
           where
           they
           act
           most
           indifferently
           ,
           with
           as
           much
           Clearness
           and
           Certainty
           as
           he
           knoweth
           the
           Acts
           of
           Inscient
           Creatures
           ,
           wherein
           they
           cannot
           alter
           or
           determin
           themselves
           ,
           but
           are
           only
           altered
           or
           determined
           by
           extrinsick
           Force
           .
           The
           Scripture
           makes
           it
           a
           discriminating
           Test
           of
           God
           ,
           the
           foretelling
           of
           things
           to
           come
           ,
           which
           cannot
           be
           of
           things
           which
           are
           necessary
           ,
           but
           of
           those
           things
           that
           are
           free
           ;
           and
           the
           Predictions
           in
           Scripture
           of
           the
           most
           free
           actings
           of
           Men
           many
           Ages
           before
           they
           came
           to
           pass
           ,
           evidently
           prove
           his
           Fore-knowledg
           of
           Mens
           most
           indifferent
           Choices
           ;
           as
           Daniel's
           Prophecies
           of
           the
           Monarchies
           ,
           the
           Prophecies
           of
           Cyrus
           and
           of
           Josiah
           by
           Name
           ,
           and
           of
           their
           Circumstantiate
           Actings
           .
           What
           can
           be
           more
           Arbitrary
           than
           what
           Name
           a
           Father
           will
           
           give
           his
           Child
           ,
           which
           himself
           seldom
           knoweth
           many
           Days
           before
           he
           give
           it
           ?
           Cyrus's
           Father
           was
           a
           Heathen
           ,
           who
           neither
           knew
           nor
           believed
           this
           Prophecy
           ;
           nor
           did
           many
           Kings
           call
           their
           Sons
           Cyrus
           ,
           that
           they
           might
           be
           capable
           of
           these
           Predictions
           .
        
         
           There
           is
           little
           Controversy
           concerning
           the
           extent
           of
           the
           Divine
           Knowledg
           ,
           though
           some
           eminent
           among
           the
           Arminians
           doubted
           that
           God
           knew
           the
           individual
           Persons
           that
           would
           believe
           and
           be
           saved
           :
           And
           some
           have
           been
           so
           absurd
           ,
           as
           to
           hold
           that
           God
           either
           could
           not
           or
           would
           not
           know
           the
           number
           of
           all
           the
           Individuals
           ,
           or
           the
           different
           Accidents
           ,
           but
           only
           their
           Kinds
           and
           common
           Accidents
           .
        
         
           If
           Men
           had
           rested
           in
           the
           Universality
           of
           God's
           Knowledg
           ,
           and
           had
           not
           been
           too
           inquisitive
           in
           the
           manner
           of
           it
           ,
           tho
           God
           had
           shewn
           them
           that
           it
           was
           impossible
           fully
           to
           reach
           it
           ,
           by
           that
           strong
           Negation
           implied
           in
           that
           Question
           ,
           
             Who
             can
             search
             the
             Almighty
             to
             perfection
             ?
             his
             Wisdom
             is
             unsearchable
             ,
             and
             his
             Ways
             past
             finding
             out
             :
          
           And
           thereby
           had
           not
           raised
           Intricacies
           interfering
           the
           Divine
           Perfections
           ,
           making
           less
           evident
           the
           Purity
           and
           Amiableness
           of
           God.
           It
           had
           not
           only
           been
           a
           Folly
           ,
           but
           a
           Fault
           ,
           to
           concur
           with
           the
           Atheist
           or
           the
           Ungodly
           in
           that
           Question
           ;
           How
           doth
           God
           know
           ?
           And
           is
           there
           Knowledg
           in
           the
           most
           High
           ?
           But
           seeing
           so
           much
           hath
           been
           said
           concerning
           the
           manner
           of
           God's
           Foreknowledg
           of
           the
           Choices
           and
           Actings
           of
           free
           Creatures
           ,
           amongst
           good
           ,
           learned
           ,
           and
           for
           the
           main
           Orthodox
           Divines
           ,
           not
           only
           in
           different
           but
           in
           the
           same
           Communion
           ;
           I
           thought
           it
           my
           Duty
           to
           improve
           what
           Capacity
           God
           had
           given
           me
           ,
           with
           all
           the
           Reverence
           and
           Humility
           I
           could
           attain
           ,
           to
           extricate
           my
           Thoughts
           ,
           and
           to
           clear
           up
           the
           immaculate
           
           Purity
           and
           infinite
           Loveliness
           of
           God
           ,
           which
           might
           most
           powerfully
           excite
           me
           to
           delight
           in
           him
           :
           To
           which
           end
           I
           thought
           it
           necessary
           to
           consider
           the
           prevalent
           Opinions
           of
           Philosophers
           and
           Divines
           ,
           concerning
           the
           manner
           of
           God's
           Knowledg
           .
        
         
           That
           old
           exploded
           and
           now
           reviv'd
           Opinion
           of
           some
           Philosophers
           ,
           is
           ,
           That
           Second
           Causes
           had
           no
           Activity
           but
           God
           ,
           at
           the
           presence
           of
           such
           things
           as
           were
           not
           the
           Causes
           ,
           but
           the
           Tokens
           of
           what
           would
           follow
           ;
           so
           that
           Fire
           did
           not
           heat
           or
           burn
           ,
           or
           Water
           cool
           or
           quench
           ,
           but
           the
           First
           Cause
           alone
           ,
           at
           the
           presence
           of
           Fire
           and
           of
           Water
           :
           That
           there
           neither
           is
           nor
           can
           be
           any
           intrinsick
           Principle
           of
           Motion
           or
           Activity
           in
           Matter
           ,
           that
           it
           cannot
           attempt
           or
           thrust
           when
           it
           doth
           not
           prevail
           ;
           That
           Men
           do
           not
           move
           any
           of
           their
           Members
           ,
           but
           only
           God
           moveth
           them
           as
           Man
           willeth
           ,
           and
           that
           God
           makes
           such
           Thoughts
           in
           the
           Mind
           to
           result
           from
           such
           Motions
           of
           Matter
           ,
           without
           any
           extrinsick
           Impression
           or
           Activity
           of
           the
           Objects
           :
           So
           that
           neither
           the
           Motions
           of
           Matter
           ,
           nor
           the
           Thoughts
           of
           the
           Spirits
           ,
           are
           from
           the
           Activity
           of
           Creatures
           ,
           but
           from
           God
           alone
           .
           On
           this
           ground
           it
           is
           easy
           to
           infer
           that
           God
           must
           know
           all
           the
           Actings
           which
           seem
           to
           be
           from
           Creatures
           ,
           being
           indeed
           only
           from
           himself
           .
           These
           grounds
           cannot
           take
           with
           any
           that
           truly
           acknowledg
           Creation
           ;
           for
           it
           God
           could
           give
           Existence
           to
           Matter
           which
           before
           had
           none
           ,
           how
           can
           it
           be
           doubted
           that
           he
           could
           give
           it
           an
           attempt
           or
           pressure
           to
           move
           such
           an
           uniform
           course
           of
           Motion
           ,
           which
           it
           would
           ever
           follow
           if
           it
           were
           not
           hindered
           ,
           and
           would
           always
           be
           effectual
           when
           the
           Impediment
           were
           removed
           ;
           much
           more
           ,
           that
           as
           he
           created
           a
           Spirit
           of
           nothing
           ,
           he
           might
           give
           it
           its
           
           proper
           Activities
           ,
           as
           well
           as
           to
           Matter
           ,
           and
           that
           upon
           real
           Impressions
           and
           Changes
           made
           in
           it
           from
           other
           Creatures
           .
           Suppose
           then
           he
           could
           do
           all
           things
           by
           himself
           alone
           ,
           or
           many
           things
           by
           Second
           Causes
           ;
           it
           cannot
           be
           doubted
           that
           it
           is
           more
           consonant
           to
           his
           Wisdom
           and
           Revelation
           ,
           that
           he
           hath
           given
           such
           Activities
           .
           The
           Scripture
           saith
           ,
           
             That
             on
             the
             Seventh
             day
             God
             rested
             from
             his
             Labours
             .
          
           Shall
           we
           then
           think
           that
           he
           acteth
           now
           in
           the
           same
           way
           that
           he
           did
           the
           first
           six
           Days
           ?
           If
           these
           grounds
           hold
           ,
           there
           can
           be
           no
           Distinction
           between
           God's
           Permission
           and
           his
           Operation
           ,
           Excitation
           or
           Concurrence
           with
           the
           Creatures
           .
        
         
           5.
           
           The
           more
           common
           Opinion
           ,
           How
           God
           knows
           all
           future
           Actions
           ,
           is
           ,
           That
           though
           God
           hath
           given
           Activities
           to
           Creatures
           ,
           and
           that
           they
           have
           a
           true
           Operation
           ,
           yet
           they
           cannot
           exert
           these
           Activities
           without
           a
           distinct
           Excitation
           ,
           and
           such
           a
           Concurrence
           of
           God
           ,
           as
           every
           Act
           is
           as
           well
           immediately
           his
           Act
           as
           the
           Creature
           's
           ;
           yea
           every
           Act
           must
           be
           totally
           his
           Act
           ,
           and
           totally
           the
           Creature
           's
           :
           For
           if
           there
           be
           one
           Act
           of
           the
           Creator
           ,
           and
           a
           several
           Act
           of
           the
           Creature
           ,
           by
           which
           they
           concur
           ,
           then
           that
           several
           Act
           of
           the
           Creature
           is
           immediately
           its
           own
           alone
           ;
           tho
           God
           be
           also
           the
           cause
           of
           it
           ,
           as
           preserving
           the
           Creature
           and
           its
           Activity
           in
           vigour
           :
           But
           certainly
           it
           is
           less
           conceiveable
           how
           one
           Act
           can
           be
           from
           two
           Actors
           immediately
           and
           totally
           ,
           than
           how
           God
           can
           know
           all
           future
           Acts
           of
           free
           Creatures
           .
           These
           Men
           think
           they
           magnify
           the
           Power
           of
           God
           in
           this
           way
           ,
           and
           therefore
           extend
           it
           not
           only
           to
           free
           Actions
           ,
           but
           even
           to
           the
           Actions
           of
           Brutes
           and
           inanimate
           Creatures
           ;
           that
           Fire
           cannot
           burn
           ,
           nor
           any
           thing
           move
           without
           an
           excitation
           beside
           its
           natural
           Power
           given
           by
           Creation
           ,
           
           which
           improperly
           enough
           they
           call
           a
           Premotion
           ;
           as
           if
           Creatures
           were
           moved
           before
           they
           mov'd
           ;
           and
           a
           Predetermination
           of
           free
           Creatures
           ,
           as
           if
           they
           were
           determined
           before
           they
           were
           determined
           ;
           which
           indeed
           might
           be
           properly
           said
           of
           God's
           Decree
           to
           determine
           them
           in
           Time
           ,
           and
           of
           his
           Preparation
           ,
           when
           he
           added
           or
           altered
           their
           pre-existing
           Powers
           ,
           unless
           the
           Order
           of
           Nature
           or
           Dignity
           ,
           not
           of
           Time
           ,
           be
           understood
           ,
           which
           is
           most
           improper
           .
        
         
           Hence
           these
           Men
           do
           hold
           ,
           That
           God
           knoweth
           all
           Things
           by
           the
           Inspection
           of
           his
           own
           Decree
           to
           excite
           and
           stir
           up
           his
           Creatures
           to
           act
           them
           ;
           and
           that
           he
           can
           foreknow
           nothing
           that
           Creatures
           would
           act
           of
           themselves
           without
           such
           Excitation
           ,
           or
           which
           they
           would
           chuse
           or
           incline
           to
           act
           ,
           and
           that
           not
           only
           in
           Actions
           good
           and
           indifferent
           ,
           but
           in
           those
           evil
           Acts
           ,
           where
           the
           whole
           is
           evil
           ,
           and
           no
           separable
           part
           could
           be
           good
           or
           indifferent
           .
        
         
           I
           acknowledg
           that
           Creatures
           can
           do
           nothing
           unless
           God
           preserve
           them
           ,
           and
           the
           Activities
           he
           has
           given
           them
           ,
           by
           Nature
           or
           Grace
           ,
           in
           vigour
           ;
           removing
           by
           his
           Providence
           those
           things
           that
           would
           hinder
           them
           to
           work
           ;
           and
           that
           he
           oft-times
           increaseth
           or
           diminisheth
           the
           Activities
           he
           hath
           given
           them
           :
           He
           made
           the
           Diurnal
           Motion
           to
           cease
           when
           Joshua
           prosecuted
           his
           Victory
           ;
           he
           made
           it
           retrograde
           ten
           Degrees
           in
           the
           Dial
           of
           Achaz
           ,
           which
           was
           not
           by
           hinderance
           of
           a
           natural
           Cause
           ,
           which
           could
           be
           no
           other
           than
           an
           Angel
           :
           And
           there
           is
           no
           ground
           to
           infer
           ,
           that
           the
           Angels
           either
           do
           move
           or
           stopt
           the
           Diurnal
           Motion
           ;
           but
           as
           God
           freely
           gave
           that
           power
           of
           Motion
           in
           the
           former
           ,
           he
           withdrew
           it
           ,
           and
           in
           the
           latter
           he
           gave
           a
           power
           of
           contrary
           Motion
           ,
           and
           did
           of
           new
           restore
           the
           Powers
           of
           both
           .
        
         
         
           I
           do
           also
           acknowledg
           ,
           That
           without
           giving
           a
           new
           intrinsick
           Power
           ,
           no
           gracious
           Act
           can
           be
           exerted
           by
           sinful
           Creatures
           ;
           and
           that
           God
           doth
           oft-times
           increase
           that
           Power
           constantly
           ,
           or
           for
           certain
           Occasions
           ;
           and
           that
           he
           can
           ,
           and
           doth
           give
           an
           intrinsick
           Inclination
           for
           one
           Act
           only
           ,
           or
           for
           the
           whole
           Acts
           of
           one
           kind
           ;
           that
           he
           frequently
           brings
           to
           the
           remembrance
           of
           his
           free
           Creatures
           those
           Thoughts
           that
           have
           been
           in
           their
           Mind
           ,
           which
           may
           induce
           them
           to
           Actions
           good
           or
           indifferent
           :
           That
           he
           can
           ,
           and
           oft-times
           hath
           made
           the
           same
           Impressions
           upon
           the
           Minds
           or
           Imaginations
           of
           free
           Creatures
           that
           outward
           Objects
           could
           have
           done
           ,
           whereby
           at
           first
           view
           they
           conceive
           these
           outward
           Objects
           present
           :
           That
           he
           can
           and
           frequently
           doth
           hinder
           the
           recurring
           to
           the
           memory
           of
           these
           Objects
           or
           Thoughts
           that
           were
           in
           their
           Mind
           or
           Imagination
           before
           ,
           and
           would
           have
           recurred
           if
           they
           had
           not
           been
           hindered
           .
           All
           these
           things
           are
           intelligible
           ,
           consistent
           and
           consonant
           to
           Scripture
           ,
           Reason
           and
           Experience
           .
        
         
           But
           as
           to
           that
           general
           Excitation
           or
           Premotion
           ,
           none
           of
           these
           Men
           did
           ever
           distinctly
           explain
           wherein
           it
           doth
           consist
           ,
           and
           so
           they
           do
           nothing
           to
           clear
           themselves
           ,
           or
           others
           ,
           of
           the
           way
           of
           God's
           working
           upon
           and
           with
           his
           Creatures
           ;
           nor
           can
           it
           give
           them
           any
           distinct
           knowledg
           ,
           how
           in
           that
           way
           God
           can
           foreknow
           all
           things
           :
           So
           that
           they
           can
           only
           say
           that
           God
           doth
           foreknow
           all
           the
           actings
           of
           his
           Creatures
           ,
           but
           they
           do
           not
           distinctly
           know
           how
           ;
           unless
           in
           every
           Act
           he
           and
           his
           Creatures
           must
           immediately
           and
           totally
           act
           ,
           which
           not
           only
           clears
           not
           ,
           but
           choaks
           Humane
           Reason
           .
        
         
           I
           do
           also
           acknowledg
           that
           God
           knows
           all
           things
           ,
           by
           reflecting
           upon
           himself
           ;
           he
           knows
           what
           is
           possible
           ,
           
           though
           without
           all
           Existence
           and
           Reality
           ,
           by
           the
           knowledg
           of
           his
           own
           Infinite
           Power
           ,
           which
           could
           give
           Existence
           to
           all
           imaginable
           things
           ,
           but
           gives
           no
           Reality
           to
           the
           conceived
           or
           imagined
           Object
           ,
           but
           only
           an
           extrinsick
           Denomination
           from
           the
           Power
           of
           God.
           
        
         
           It
           is
           amongst
           the
           Fancies
           of
           most
           Philosophers
           ,
           that
           the
           Essences
           of
           Things
           are
           Eternal
           ,
           and
           that
           all
           we
           now
           see
           to
           be
           common
           to
           every
           kind
           ,
           is
           either
           implied
           in
           their
           Essence
           ,
           or
           inseparably
           connected
           with
           it
           ,
           or
           consequent
           from
           it
           ;
           that
           even
           the
           Divine
           Power
           cannot
           change
           it
           but
           by
           annihilation
           of
           the
           whole
           :
           And
           that
           thence
           there
           are
           infinite
           numbers
           of
           Eternal
           Verities
           ,
           all
           which
           are
           no
           more
           but
           
             entia
             rationis
          
           ,
           Births
           of
           the
           Brain
           without
           any
           reality
           in
           the
           Object
           .
        
         
           It
           is
           true
           there
           are
           Eternal
           Verities
           ,
           not
           only
           of
           God
           ,
           but
           Hypothetick
           Eternal
           Verities
           of
           Creatures
           ,
           which
           cannot
           possibly
           be
           false
           ;
           as
           that
           nothing
           can
           exist
           and
           not
           exist
           at
           once
           ;
           or
           that
           a
           Triangle
           must
           have
           three
           Angles
           ,
           and
           that
           none
           of
           the
           three
           Sides
           can
           be
           so
           long
           as
           the
           other
           two
           ,
           that
           the
           longest
           streight
           Side
           must
           have
           the
           widest
           Angle
           ;
           which
           imports
           no
           reality
           of
           the
           Subject
           or
           the
           Attributes
           ,
           but
           imports
           only
           that
           a
           Triangle
           cannot
           be
           but
           must
           imply
           these
           things
           .
        
         
           The
           Schoolmen
           also
           make
           a
           great
           Business
           of
           the
           Transition
           of
           Things
           ,
           from
           the
           state
           of
           Possibility
           to
           the
           state
           of
           Futurition
           ;
           as
           if
           Futurition
           at
           least
           gave
           some
           reality
           to
           the
           thing
           future
           before
           it
           existed
           ,
           whereas
           it
           is
           only
           an
           extrinsick
           Denomination
           ,
           not
           only
           from
           the
           Power
           but
           from
           the
           Purpose
           of
           God.
           
        
         
           The
           Decrees
           of
           God
           are
           not
           only
           his
           Determination
           of
           what
           is
           Just
           ,
           but
           his
           Determination
           of
           
           his
           Freedom
           in
           what
           he
           intends
           to
           come
           to
           pass
           ;
           and
           so
           are
           his
           Purposes
           or
           Intentions
           to
           act
           ,
           or
           to
           inable
           his
           Creatures
           to
           act
           ,
           where
           their
           natural
           Capacities
           ,
           or
           their
           acquired
           or
           infused
           Capacities
           are
           not
           sufficient
           :
           For
           what
           he
           intends
           without
           addition
           of
           a
           farther
           Capacity
           ,
           or
           where
           he
           intends
           to
           admit
           and
           allow
           Creatures
           Actings
           by
           their
           Capacities
           ,
           or
           to
           permit
           them
           to
           act
           ,
           where
           he
           does
           not
           allow
           their
           Actings
           ,
           but
           designs
           to
           bring
           good
           out
           of
           their
           Aberration
           ,
           or
           whereby
           he
           hinders
           the
           Activities
           of
           his
           Creatures
           ,
           by
           withdrawing
           or
           abating
           them
           ,
           or
           provides
           the
           hindrance
           of
           other
           Creatures
           to
           oppose
           them
           ,
           or
           encreaseth
           the
           Activities
           of
           those
           he
           allows
           and
           admits
           to
           act
           by
           their
           own
           preserved
           Strength
           .
        
         
           By
           these
           means
           only
           God
           can
           bring
           all
           things
           to
           pass
           which
           he
           purposeth
           ;
           therefore
           it
           were
           in
           vain
           to
           suppose
           any
           further
           ,
           especially
           that
           which
           would
           not
           well
           quadrate
           with
           his
           Word
           ,
           and
           with
           his
           immaculate
           Purity
           and
           Holiness
           ,
           nor
           with
           the
           Freedom
           of
           his
           Creatures
           ,
           or
           with
           his
           Justice
           in
           rewarding
           and
           punishing
           them
           .
           If
           God's
           Decrees
           were
           all
           operative
           ,
           he
           behoved
           to
           act
           in
           the
           worst
           as
           much
           as
           in
           the
           best
           Actions
           of
           his
           Creatures
           ;
           and
           that
           distinction
           of
           his
           operative
           and
           permissive
           Decrees
           ,
           (
           which
           hath
           been
           generally
           received
           by
           all
           Protestants
           )
           should
           be
           utterly
           laid
           aside
           ;
           and
           God
           behoved
           to
           be
           the
           immediate
           and
           total
           actor
           of
           the
           Hatred
           of
           himself
           ,
           as
           well
           as
           of
           the
           Love
           of
           himself
           .
        
         
           Nothing
           can
           come
           to
           pass
           but
           that
           wherein
           the
           last
           requisite
           is
           a
           Divine
           Decree
           for
           acting
           it
           ,
           promoting
           it
           ,
           permitting
           it
           ,
           or
           hindering
           it
           :
           If
           I
           could
           foreknow
           what
           Creatures
           of
           themselves
           would
           do
           or
           incline
           to
           ,
           I
           could
           not
           thence
           conclude
           
           the
           Event
           ,
           unless
           I
           also
           knew
           whether
           God
           would
           hinder
           or
           further
           their
           Capacities
           and
           Inclinations
           ,
           or
           the
           counter-acting
           of
           others
           ;
           and
           therefore
           every
           thing
           that
           comes
           to
           pass
           is
           attributed
           to
           God
           ,
           in
           respect
           of
           his
           Decrees
           ,
           one
           of
           these
           ways
           :
           So
           he
           is
           said
           to
           harden
           Pharaoh's
           Heart
           ,
           because
           he
           suffered
           Pharaoh
           (
           against
           all
           his
           Persuasions
           ,
           Expostulations
           and
           Miracles
           )
           to
           harden
           his
           own
           Heart
           against
           God's
           Command
           ;
           yet
           it
           is
           also
           said
           that
           Pharaoh
           hardned
           his
           own
           Heart
           :
           And
           God
           is
           said
           to
           blind
           the
           Eyes
           of
           the
           Wicked
           ,
           that
           they
           should
           not
           see
           no
           otherwise
           but
           by
           Permission
           .
           I
           do
           not
           like
           of
           that
           Position
           ,
           that
           God
           is
           active
           in
           causing
           Sin
           ,
           as
           the
           punishment
           of
           Sin
           ;
           but
           the
           Scripture
           expresseth
           it
           well
           ,
           that
           he
           gives
           the
           Wicked
           (
           after
           means
           of
           reclaiming
           them
           rejected
           )
           up
           to
           their
           own
           ways
           .
           By
           Permission
           is
           not
           only
           understood
           the
           not
           hindering
           ,
           but
           the
           admitting
           Creatures
           to
           work
           ,
           by
           the
           Faculties
           of
           Nature
           and
           Grace
           given
           them
           ,
           by
           the
           Preservation
           thereof
           without
           farther
           help
           ,
           whether
           it
           be
           in
           things
           indifferent
           or
           morally
           good
           .
        
         
           There
           is
           a
           great
           difference
           between
           evil
           Acts
           ,
           which
           have
           several
           separable
           parts
           ,
           whereof
           the
           one
           might
           be
           good
           or
           indifferent
           ,
           if
           it
           were
           not
           contaminated
           by
           the
           other
           ,
           as
           commonly
           it
           is
           in
           the
           doing
           of
           an
           Act
           ,
           and
           the
           directing
           of
           it
           to
           an
           End
           ;
           the
           Act
           may
           be
           good
           ,
           directed
           to
           another
           End
           :
           As
           the
           giving
           of
           Alms
           to
           be
           seen
           of
           Men
           ;
           the
           doing
           of
           Justice
           to
           shun
           Importunity
           .
           The
           End
           also
           may
           be
           good
           ,
           but
           the
           Act
           is
           bad
           directing
           to
           that
           End
           ;
           as
           those
           who
           killed
           the
           Apostles
           designed
           thereby
           to
           do
           God
           good
           Service
           .
           But
           there
           are
           other
           evil
           Acts
           which
           have
           no
           separable
           parts
           ,
           as
           the
           hatred
           of
           God
           ;
           for
           that
           singular
           Act
           is
           inseparable
           
           from
           the
           Object
           .
           Hatred
           in
           general
           is
           but
           an
           abstract
           Notion
           ,
           but
           the
           singular
           Act
           is
           the
           Hatred
           of
           God
           ,
           where
           there
           is
           no
           separable
           individual
           parts
           ;
           as
           in
           the
           giving
           of
           Alms
           to
           be
           seen
           of
           Men
           :
           These
           Acts
           therefore
           are
           called
           intrinsically
           evil
           .
           God
           may
           excite
           these
           Acts
           where
           the
           Intention
           or
           Direction
           only
           is
           evil
           ,
           God's
           Intention
           being
           quite
           different
           ;
           so
           he
           may
           excite
           the
           giving
           of
           Alms
           ,
           intending
           thereby
           the
           relief
           of
           the
           Poor
           ,
           but
           the
           directing
           of
           the
           Alms
           to
           be
           seen
           of
           Men
           ,
           is
           a
           distinct
           separate
           Act.
           There
           is
           no
           ground
           inferring
           that
           God
           excites
           to
           that
           end
           ,
           much
           less
           that
           he
           excites
           to
           Acts
           intrinsically
           evil
           ,
           which
           no
           Intention
           can
           make
           good
           ,
           and
           where
           there
           are
           not
           different
           Parts
           ,
           or
           different
           Acts
           :
           Therefore
           God
           doth
           not
           foreknow
           Acts
           intrinsically
           evil
           ,
           or
           the
           evil
           Intention
           of
           Acts
           that
           otherwise
           might
           be
           good
           or
           indifferent
           in
           his
           Decree
           to
           excite
           them
           ,
           but
           only
           in
           his
           permissive
           Decree
           ,
           not
           to
           hinder
           the
           free
           Creatures
           in
           acting
           them
           ,
           wherein
           I
           am
           convinced
           by
           many
           pregnant
           Reasons
           .
        
         
           First
           ,
           God's
           foreseeing
           such
           Acts
           in
           his
           purpose
           to
           excite
           the
           Creature
           to
           them
           ,
           and
           his
           being
           an
           immediate
           and
           total
           Actor
           of
           them
           ,
           appears
           to
           me
           inconsistent
           with
           his
           immaculate
           Purity
           ,
           but
           thereby
           he
           behoved
           to
           be
           the
           Author
           of
           Sin.
           I
           know
           many
           good
           Men
           perceive
           not
           this
           Consequence
           ,
           and
           are
           far
           from
           acknowledging
           it
           ,
           and
           are
           forced
           to
           harsh
           Concessions
           to
           shun
           it
           ;
           as
           that
           God
           is
           the
           immediate
           Cause
           of
           the
           Act
           ,
           but
           not
           of
           the
           Vitiosity
           of
           the
           Act
           ,
           which
           is
           only
           Privative
           ,
           and
           requires
           no
           Cause
           nor
           any
           Efficiency
           ,
           but
           Deficiency
           ,
           which
           importeth
           nothing
           as
           to
           evil
           Intention
           ,
           or
           Acts
           intrinsically
           Evil
           ,
           but
           only
           as
           to
           Acts
           that
           would
           be
           Good
           ,
           if
           right
           directed
           ;
           and
           is
           well
           illustrated
           
           by
           riding
           of
           a
           Lame
           Horse
           ,
           where
           the
           Rider
           is
           the
           cause
           of
           the
           Riding
           ,
           but
           the
           Lameness
           of
           the
           Horse
           is
           the
           cause
           of
           the
           Halting
           ;
           but
           this
           cannot
           be
           applicable
           to
           an
           indivisible
           Act
           ,
           whence
           Sin
           necessarily
           results
           ,
           and
           so
           the
           whole
           Act
           or
           the
           Act
           of
           Intention
           is
           totally
           Evil
           :
           And
           thereby
           there
           cannot
           be
           one
           part
           attributed
           to
           God
           and
           another
           to
           the
           Creature
           ,
           if
           God
           be
           not
           the
           immediate
           and
           total
           Actor
           ,
           but
           that
           the
           Creature
           hath
           a
           different
           Act
           ;
           the
           forefight
           of
           that
           Act
           could
           not
           be
           by
           the
           Decree
           of
           God
           to
           act
           it
           ,
           and
           so
           all
           free
           Acts
           could
           not
           be
           foreseen
           that
           way
           .
           The
           more
           Ingenuous
           are
           forced
           to
           recur
           to
           this
           Evasion
           ,
           that
           God
           is
           under
           no
           Law
           ,
           and
           so
           the
           same
           Act
           may
           be
           Sin
           in
           the
           Creature
           and
           no
           Sin
           in
           God
           ;
           but
           this
           overturns
           the
           Being
           of
           Acts
           morally
           Good
           or
           Evil
           ,
           in
           congruity
           to
           the
           Nature
           of
           God
           ,
           which
           are
           not
           so
           ,
           because
           God
           willeth
           them
           to
           be
           or
           not
           to
           be
           ,
           but
           he
           so
           willeth
           them
           ,
           because
           they
           are
           absolutely
           and
           immutably
           Good
           ,
           and
           not
           alone
           by
           the
           Will
           or
           Decree
           of
           God
           :
           God
           is
           above
           his
           positive
           Law
           ,
           but
           he
           is
           neither
           above
           nor
           under
           his
           moral
           Law
           ,
           but
           is
           a
           Law
           to
           himself
           ,
           else
           God
           could
           make
           Vertue
           Vice
           ,
           and
           Vice
           Vertue
           ;
           for
           whatever
           depends
           upon
           Acts
           of
           the
           Will
           ,
           can
           be
           altered
           by
           another
           Act
           of
           the
           same
           Will
           :
           So
           God
           hath
           altered
           many
           of
           his
           positive
           Laws
           and
           Precepts
           ,
           because
           they
           are
           only
           Good
           in
           that
           they
           are
           willed
           and
           commanded
           .
        
         
           Secondly
           ,
           God
           hath
           expresly
           declared
           that
           he
           hath
           hindered
           many
           Acts
           of
           his
           Creatures
           ,
           which
           must
           necessarily
           import
           that
           they
           would
           have
           been
           acted
           ,
           if
           they
           had
           not
           been
           hindered
           ;
           for
           it
           is
           inconsistent
           to
           say
           that
           God
           decreed
           to
           be
           an
           Actor
           with
           the
           Creature
           ,
           and
           yet
           decreed
           to
           hinder
           that
           same
           Act
           :
           Thus
           God
           declareth
           that
           he
           had
           hindered
           
           Abimelech
           to
           touch
           Sarah
           ,
           whom
           he
           had
           taken
           on
           design
           to
           make
           her
           his
           Concubine
           ,
           but
           God
           disabled
           him
           that
           he
           could
           neither
           meddle
           with
           her
           nor
           any
           other
           .
        
         
           Thirdly
           ,
           There
           are
           many
           Sins
           of
           Omission
           ,
           wherein
           the
           Sinner
           doth
           not
           resolve
           to
           omit
           ,
           but
           by
           Carelesness
           and
           Inconsideration
           omits
           ;
           here
           there
           is
           no
           Act
           of
           the
           Creature
           :
           And
           if
           God
           hinder
           the
           Creature
           to
           consider
           ,
           he
           must
           be
           sole
           Actor
           in
           these
           Sins
           ;
           and
           if
           not
           ,
           there
           is
           no
           positive
           Act
           or
           Excitation
           in
           them
           ,
           and
           so
           no
           Decree
           for
           such
           Acts
           ;
           and
           therefore
           they
           cannot
           be
           foreseen
           in
           that
           Decree
           ,
           and
           yet
           they
           are
           certainly
           foreseen
           .
        
         
           Fourthly
           ,
           If
           it
           were
           sufficient
           to
           clear
           the
           Divine
           Purity
           ,
           that
           Sin
           is
           only
           a
           Privation
           ,
           requiring
           no
           Efficiency
           but
           Deficiency
           ,
           that
           could
           not
           but
           also
           vindicate
           the
           Creature
           ,
           albeit
           a
           total
           Actor
           of
           the
           same
           Act.
           
        
         
           Fifthly
           ,
           If
           God
           decree
           ,
           without
           foresight
           of
           what
           the
           Creature
           ,
           using
           its
           proper
           Power
           ,
           would
           act
           ,
           then
           he
           behoved
           to
           decree
           the
           torment
           of
           his
           Creatures
           ,
           without
           consideration
           of
           their
           future
           Sins
           ,
           voluntarily
           to
           be
           acted
           by
           them
           ;
           which
           is
           very
           inconsistent
           with
           his
           Justice
           ,
           and
           forces
           the
           Authors
           of
           this
           Opinion
           to
           acknowledg
           ,
           That
           God
           might
           eternally
           torment
           his
           innocent
           Creatures
           ,
           and
           that
           it
           is
           greater
           Goodness
           to
           give
           them
           a
           miserable
           Being
           ,
           than
           no
           Being
           at
           all
           ;
           which
           is
           neither
           consistent
           with
           his
           Justice
           nor
           his
           Goodness
           ,
           and
           gives
           a
           most
           unlovely
           Representation
           of
           him
           .
        
         
           Sixthly
           ,
           There
           is
           nothing
           more
           inculcated
           in
           Scripture
           than
           the
           Efficacy
           of
           Prayer
           ,
           for
           it
           is
           said
           ,
           
             That
             the
             fervent
             Prayer
             of
             the
             Righteous
             availeth
             much
             .
          
           But
           if
           God
           did
           determine
           all
           future
           things
           without
           Foresight
           and
           Consideration
           of
           the
           Prayers
           of
           his
           
           People
           ,
           Prayer
           were
           of
           no
           value
           .
           but
           a
           meer
           Formality
           without
           any
           Efficacy
           :
           For
           to
           what
           purpose
           should
           any
           pray
           to
           an
           unchangeable
           God
           ,
           who
           had
           already
           determined
           all
           things
           without
           consideration
           of
           Prayer
           ?
           I
           know
           no
           Evasion
           can
           be
           made
           ,
           but
           that
           God
           hath
           determined
           not
           only
           the
           Matter
           but
           the
           Manner
           of
           what
           was
           to
           come
           to
           pass
           ,
           and
           so
           determined
           many
           things
           to
           be
           after
           antecedent
           Prayer
           ;
           but
           then
           Prayer
           were
           a
           meer
           antecedent
           Formality
           ,
           and
           no
           efficacious
           Mean
           availing
           much
           .
           But
           if
           God
           did
           determine
           many
           things
           upon
           the
           foresight
           and
           consideration
           of
           the
           earnest
           Prayer
           of
           his
           People
           ,
           they
           might
           with
           as
           much
           Confidence
           pray
           as
           if
           he
           were
           undetermined
           when
           they
           prayed
           .
        
         
           I
           know
           there
           are
           many
           specious
           Reasons
           accustomed
           to
           be
           brought
           for
           God's
           being
           the
           immediate
           total
           Actor
           ,
           in
           all
           the
           Acts
           of
           his
           Creatures
           ;
           which
           I
           consider
           as
           Objections
           .
        
         
           1st
           .
           It
           is
           objected
           ,
           If
           God
           decreed
           any
           thing
           upon
           Foresight
           ,
           and
           Consideration
           of
           any
           thing
           in
           his
           Creatures
           ,
           he
           were
           not
           altogether
           independent
           ,
           but
           behoved
           to
           depend
           upon
           such
           Considerations
           ,
           and
           be
           pedissequous
           to
           his
           Creatures
           :
           This
           Reason
           can
           conclude
           nothing
           against
           God's
           Foresight
           and
           Consideration
           of
           what
           he
           foresaw
           in
           the
           Creature
           ,
           as
           given
           by
           himself
           ,
           above
           their
           natural
           Strength
           ;
           for
           thereby
           he
           depended
           on
           nothing
           but
           on
           his
           own
           Supernatural
           Grace
           .
           It
           is
           true
           ,
           that
           if
           God's
           Election
           were
           upon
           the
           foresight
           of
           the
           Creatures
           Faith
           ,
           or
           good
           Works
           ,
           by
           that
           common
           .
           Power
           all
           Men
           had
           by
           their
           Birth
           ,
           they
           might
           glory
           in
           themselves
           ,
           and
           the
           Election
           could
           not
           be
           said
           to
           be
           of
           Free
           Grace
           ,
           and
           God
           might
           be
           thought
           pedissequous
           to
           the
           Creatures
           ;
           and
           therefore
           that
           Opinion
           of
           Papists
           and
           Arminians
           is
           justly
           
           rejected
           .
           But
           God
           cannot
           be
           said
           to
           be
           pedissequous
           to
           the
           Creatures
           he
           foresees
           would
           maliciously
           or
           obstinately
           and
           finally
           reject
           the
           offer
           of
           Grace
           ,
           because
           he
           decrees
           to
           let
           them
           follow
           their
           own
           Ways
           ,
           and
           in
           Justice
           to
           punish
           them
           whom
           he
           doth
           not
           follow
           but
           crosseth
           :
           And
           though
           God
           doth
           not
           decree
           to
           damn
           the
           Reprobate
           ,
           without
           a
           meritorious
           Cause
           deserving
           Damnation
           ;
           it
           doth
           no
           way
           follow
           that
           he
           doth
           save
           and
           glorify
           the
           Elect
           upon
           foresight
           of
           a
           meritorious
           Cause
           in
           them
           .
           God's
           Independence
           cannot
           exclude
           the
           consideration
           of
           the
           Object
           of
           his
           Decree
           ,
           as
           it
           must
           be
           considered
           in
           his
           Decree
           :
           He
           cannot
           decree
           to
           give
           Mercy
           ,
           but
           to
           a
           Creature
           that
           is
           in
           some
           measure
           miserable
           :
           He
           cannot
           decree
           to
           relieve
           a
           Creature
           ,
           unless
           he
           consider
           it
           as
           distress'd
           .
           He
           hath
           clearly
           declared
           ,
           and
           consequently
           decreed
           ,
           that
           he
           would
           never
           pardon
           the
           Sin
           against
           the
           Holy
           Ghost
           :
           Therefore
           he
           behoved
           to
           foresee
           who
           would
           commit
           that
           Sin
           ,
           for
           he
           doth
           nothing
           in
           vain
           ,
           and
           would
           never
           decree
           any
           thing
           relating
           to
           a
           Case
           that
           were
           never
           to
           exist
           ;
           he
           could
           not
           decree
           to
           elect
           any
           Creature
           ,
           but
           upon
           Foresight
           and
           Consideration
           that
           he
           was
           to
           create
           that
           Creature
           ,
           and
           that
           he
           was
           never
           to
           suffer
           it
           to
           have
           Hatred
           and
           Despight
           against
           him
           .
           In
           that
           Golden
           Chain
           ,
           
             Whom
             he
             did
             foreknow
             ,
             them
             he
             did
             predestinate
             to
             be
             conform
             to
             the
             Image
             of
             his
             Son
             ;
             and
             whom
             he
             did
             predestinate
             ,
             them
             he
             also
             called
             ;
             and
             whom
             he
             called
             ,
             them
             he
             also
             justified
             ;
             and
             whom
             he
             justified
             ,
             them
             he
             also
             glorified
             :
          
           The
           first
           Link
           is
           Foreknowledg
           of
           the
           Object
           to
           be
           predestinated
           ,
           which
           with
           congruity
           to
           the
           Divine
           Natural
           Perfections
           were
           predestinable
           ,
           prior
           in
           order
           of
           Nature
           to
           Predestination
           :
           Yet
           in
           none
           of
           these
           is
           
           the
           Independence
           of
           God
           incroached
           on
           .
           Could
           a
           miserable
           or
           distressed
           Creature
           ,
           be
           so
           impudent
           as
           to
           pretend
           that
           its
           Misery
           or
           Distress
           were
           the
           cause
           of
           God's
           Mercy
           or
           Relief
           ,
           but
           only
           the
           Object
           or
           Occasion
           thereof
           ,
           the
           true
           Cause
           being
           God's
           Mercy
           and
           Goodness
           ;
           and
           so
           God's
           Decree
           to
           inflict
           eternal
           Punishment
           upon
           his
           rational
           Creature
           ,
           that
           he
           foresaw
           would
           hate
           him
           or
           be
           obstinate
           in
           Sin
           ,
           is
           his
           own
           Justice
           and
           Purity
           .
        
         
           2dly
           .
           It
           is
           said
           ,
           
             In
             God
             we
             live
             ,
             we
             move
             ,
             and
             have
             our
             being
             .
          
           And
           therefore
           all
           the
           Motions
           of
           our
           Minds
           and
           Bodies
           ,
           must
           be
           his
           Motions
           ,
           acted
           by
           him
           ;
           which
           Inference
           is
           no
           better
           than
           this
           ,
           in
           him
           we
           have
           our
           Being
           ,
           therefore
           our
           Being
           is
           his
           Being
           :
           but
           the
           true
           meaning
           is
           cleared
           by
           those
           Things
           which
           are
           frequently
           said
           of
           Christ
           ,
           That
           they
           are
           in
           him
           ,
           and
           yet
           are
           the
           Creatures
           ,
           importing
           no
           more
           but
           that
           they
           are
           by
           Virtue
           and
           Power
           derived
           from
           Christ
           ;
           and
           so
           we
           move
           in
           God
           ,
           that
           is
           ,
           by
           Virtue
           and
           Power
           derived
           from
           him
           .
        
         
           3dly
           .
           It
           is
           objected
           ,
           That
           if
           in
           the
           worst
           of
           Actions
           God
           were
           not
           Actor
           ,
           he
           could
           not
           be
           the
           first
           and
           universal
           Cause
           ;
           but
           thence
           it
           will
           not
           follow
           ,
           that
           the
           first
           and
           universal
           Cause
           must
           still
           be
           the
           immediate
           and
           total
           Cause
           ,
           which
           is
           necessary
           to
           an
           universal
           Predetermination
           .
        
         
           4thly
           .
           The
           main
           Reason
           against
           universal
           Predetermination
           ,
           is
           to
           vindicate
           the
           Purity
           of
           God
           ,
           which
           it
           doth
           not
           ;
           for
           whosoever
           permitteth
           Evil
           that
           he
           could
           hinder
           ,
           is
           accessary
           thereto
           ,
           and
           guilty
           thereof
           :
           And
           so
           God
           judgeth
           his
           Creatures
           ,
           which
           will
           not
           conclude
           against
           God
           ,
           because
           Creatures
           are
           not
           only
           subject
           to
           the
           moral
           and
           unchangeable
           Laws
           of
           God
           ,
           but
           to
           his
           positive
           Laws
           ;
           
           neither
           are
           Creatures
           universally
           obliged
           to
           hinder
           all
           evil
           Acts
           that
           they
           were
           able
           to
           hinder
           :
           For
           God
           having
           set
           up
           Civil
           Authority
           ,
           thereby
           obligeth
           Subjects
           to
           suffer
           the
           Legal
           Executions
           thereof
           ,
           though
           unjust
           ,
           albeit
           they
           have
           sufficient
           Strength
           to
           hinder
           the
           same
           .
           This
           Reason
           hath
           been
           the
           chief
           Inducement
           of
           the
           Error
           of
           those
           ,
           who
           ,
           to
           maintain
           the
           Purity
           of
           God
           ,
           incroach
           upon
           his
           Power
           and
           Wisdom
           ,
           holding
           that
           the
           Will
           of
           a
           free
           Creature
           is
           essentially
           undeterminable
           by
           any
           other
           than
           by
           it self
           ;
           and
           therefore
           God
           can
           do
           no
           more
           but
           perswade
           and
           bring
           Motives
           into
           the
           Mind
           ,
           and
           so
           is
           blameless
           ,
           having
           done
           all
           he
           could
           do
           to
           hinder
           Sin.
           For
           certainly
           God
           could
           have
           been
           so
           powerful
           a
           Perswader
           ,
           as
           to
           make
           Prophets
           and
           Preachers
           go
           to
           all
           Nations
           ,
           which
           he
           hath
           not
           done
           ;
           and
           this
           Ground
           encroacheth
           on
           God's
           Omnipotence
           ,
           that
           he
           cannot
           effectually
           over-rule
           his
           Free
           Creatures
           ,
           and
           encroacheth
           on
           his
           Wisdom
           ,
           who
           having
           no
           need
           of
           any
           Creature
           ,
           created
           such
           which
           he
           could
           not
           govern
           ,
           but
           behoved
           only
           to
           supplicate
           and
           perswade
           .
        
         
           The
           5th
           Reason
           assign'd
           for
           universal
           Predetermination
           ,
           is
           brought
           from
           the
           accurate
           arguing
           of
           that
           Case
           ,
           by
           the
           Apostle
           Paul
           ,
           in
           the
           9th
           of
           the
           Romans
           ,
           where
           it
           is
           said
           of
           Esau
           and
           
             Jacob
             ,
             That
             the
             Children
             being
             not
             yet
             born
             ,
             neither
             having
             done
             any
             good
             or
             evil
             ,
             that
             the
             Purpose
             (
             or
             Decree
             )
             of
             God
             according
             to
             Election
             might
             stand
             ,
             not
             of
             Works
             ,
             but
             of
             him
             that
             calleth
             :
          
           Jacob
           
             have
             I
             loved
             ,
             but
          
           Esau
           
             have
             I
             hated
          
           .
           Against
           which
           he
           brings
           this
           Objection
           ,
           
             Is
             there
             Vnrighteousness
             with
             God
          
           ?
           To
           which
           he
           answers
           with
           a
           strong
           Denial
           ,
           
             God
             forbid
             .
             For
             be
             saith
             to
          
           Moses
           ,
           
             I
             will
             have
             Mercy
             on
             whom
             I
             will
          
           
           
             have
             Mercy
          
           :
           And
           thence
           concludeth
           ,
           
             That
             it
             is
             not
             of
             him
             that
             runneth
             ,
             or
             of
             him
             that
             willeth
             ,
             but
             of
             God
             that
             sheweth
             Mercy
             .
          
           Whence
           he
           doth
           conclude
           ,
           
             Therefore
             hath
             he
             Mercy
             on
             whom
             he
             will
             have
             Mercy
             ,
             and
             whom
             he
             will
             he
             hardeneth
             .
          
           Against
           which
           Conclusion
           he
           brings
           a
           new
           Objection
           thus
           ,
           
             Thou
             wilt
             say
             then
             unto
             me
             ,
             Why
             doth
             he
             yet
             find
             fault
             ?
             For
             who
             hath
             resisted
             his
             Will
             ?
          
           To
           which
           he
           answereth
           thus
           ,
           
             Nay
             ,
             but
             ,
             O
             Man
             ,
             Who
             art
             thou
             that
             replies
             against
             God
             ?
             Shall
             the
             thing
             formed
             say
             to
             him
             that
             formed
             it
             ,
             Why
             hast
             thou
             made
             me
             thus
             ?
             Hath
             not
             the
             Potter
             Power
             over
             the
             Clay
             ,
             of
             the
             same
             Lump
             ,
             to
             make
             one
             Vessel
             unto
             Honour
             ,
             and
             another
             unto
             Dishonour
             ?
          
           Thence
           the
           Authors
           of
           universal
           Predetermination
           ,
           or
           Excitation
           of
           God
           to
           the
           worst
           Acts
           ,
           think
           they
           have
           unanswerable
           Grounds
           to
           infer
           ,
           That
           God
           is
           not
           only
           the
           Permitter
           ,
           but
           the
           Actor
           of
           Hardening
           ,
           as
           well
           as
           of
           Mercy
           :
           Yea
           ,
           that
           he
           hath
           no
           more
           Consideration
           of
           what
           the
           Creatures
           were
           to
           act
           in
           Reprobation
           and
           Damnation
           ,
           than
           in
           Election
           and
           Glorification
           ;
           but
           that
           of
           the
           same
           Lump
           or
           Mass
           of
           Mankind
           ,
           he
           doth
           as
           indifferently
           make
           the
           Vessels
           of
           Dishonour
           ,
           that
           is
           ,
           the
           Reprobate
           ,
           as
           the
           Vessels
           of
           Honour
           ,
           that
           is
           ,
           the
           Elect.
           But
           the
           Context
           sufficiently
           cleareth
           the
           Mistakes
           of
           these
           Inferences
           ;
           for
           it
           inferreth
           nothing
           as
           to
           Reprobation
           ,
           that
           the
           Children
           being
           not
           yet
           born
           ,
           had
           done
           nothing
           of
           Good
           or
           Evil
           ;
           the
           Inference
           is
           only
           that
           Election
           might
           not
           be
           of
           foreseen
           Works
           .
           But
           where
           it
           is
           said
           ,
           that
           God
           loved
           Jacob
           ,
           and
           hated
           Esau
           ,
           tho
           they
           had
           yet
           done
           nothing
           ,
           it
           doth
           not
           infer
           ,
           That
           as
           there
           is
           no
           foreseen
           Merit
           ,
           or
           cause
           of
           Love
           of
           the
           Elect
           ,
           fo
           that
           God
           hates
           the
           Damned
           without
           a
           meritorious
           Cause
           deserving
           his
           Hatred
           ;
           
           there
           is
           no
           Consequence
           from
           the
           Freedom
           of
           God's
           Election
           and
           Love
           ,
           which
           are
           Acts
           of
           Bounty
           ,
           to
           infer
           the
           Freedom
           of
           his
           Hatred
           and
           Reprobation
           ,
           which
           are
           Acts
           of
           Justice
           ;
           for
           Bounty
           and
           Mercy
           are
           absolutely
           free
           ,
           but
           so
           is
           not
           Justice
           .
           But
           the
           main
           Mistake
           is
           ,
           that
           the
           Vessels
           of
           Dishonour
           are
           supposed
           to
           be
           the
           Reprobate
           ,
           and
           the
           Vessels
           of
           Honour
           the
           Elect
           :
           As
           if
           God
           as
           indifferently
           reprobates
           and
           elects
           ,
           as
           the
           Potter
           doth
           of
           the
           same
           Lump
           ,
           make
           one
           Vessel
           to
           Honour
           ,
           and
           another
           to
           Dishonour
           :
           Whereas
           it
           is
           demonstrably
           clear
           by
           the
           Context
           ,
           that
           by
           the
           Vessels
           of
           Dishonour
           are
           meant
           the
           hardened
           obstinate
           Sinners
           ,
           and
           by
           the
           Vessels
           of
           Honour
           the
           Elect
           ,
           whose
           Heart
           God
           softneth
           ,
           which
           appeareth
           clearly
           :
           First
           ,
           From
           the
           words
           preceding
           ,
           
             Why
             doth
             he
             yet
             find
             fault
             ?
             For
             who
             hath
             resisted
             his
             Will
             ?
          
           that
           is
           ,
           no
           Man
           can
           resist
           his
           Will
           if
           he
           please
           to
           soften
           him
           :
           And
           therefore
           why
           doth
           God
           complain
           that
           so
           many
           are
           hardened
           ?
           The
           meaning
           cannot
           be
           ,
           Why
           doth
           God
           find
           fault
           that
           so
           many
           are
           reprobated
           ?
           For
           God
           cannot
           complain
           of
           his
           own
           Act
           of
           Reprobation
           ,
           which
           is
           an
           Act
           of
           his
           Justice
           :
           Yea
           ,
           tho
           it
           were
           an
           Act
           of
           his
           Soveraignty
           only
           ,
           it
           is
           still
           his
           own
           Act
           ;
           but
           he
           complaineth
           of
           their
           hardening
           ,
           and
           therefore
           it
           cannot
           be
           by
           his
           Act
           ,
           but
           by
           his
           Permission
           ;
           which
           is
           yet
           more
           clear
           by
           the
           words
           following
           ,
           
             God
             willing
             to
             shew
             his
             Wrath
             ,
             and
             to
             make
             his
             Power
             known
             ,
             endured
             with
             much
             Long-suffering
             the
             Vessels
             of
             Wrath
             fitted
             to
             Destruction
             ,
             and
             that
             he
             might
             make
             known
             the
             Riches
             of
             his
             Glory
             on
             the
             Vessels
             of
             Mercy
             ,
             which
             he
             had
             before
             prepared
             unto
             Glory
             .
          
           Where
           I
           do
           remark
           ,
           That
           God
           ascribeth
           unto
           himself
           the
           preparing
           the
           Vessels
           of
           Mercy
           unto
           Glory
           ,
           but
           that
           he
           did
           not
           
           prepare
           the
           Vessels
           of
           Wrath
           for
           Destruction
           ,
           but
           with
           much
           long-suffering
           Patience
           endured
           them
           ;
           which
           is
           a
           clear
           Evidence
           ,
           that
           he
           did
           only
           permit
           them
           to
           harden
           their
           Hearts
           ,
           and
           was
           no
           way
           active
           in
           it
           :
           So
           then
           the
           Vessels
           of
           Honour
           are
           far
           better
           said
           to
           be
           the
           regenerate
           and
           softned
           ,
           and
           the
           Vessels
           of
           Dishonour
           to
           be
           those
           who
           have
           hardened
           their
           own
           Hearts
           .
           So
           it
           is
           as
           free
           for
           God
           to
           have
           Mercy
           and
           soften
           whom
           he
           will
           ,
           and
           to
           endure
           and
           permit
           others
           to
           harden
           themselves
           ,
           as
           it
           is
           to
           the
           Potter
           ,
           of
           one
           Lump
           to
           make
           one
           Vessel
           to
           Honour
           ,
           and
           another
           to
           Dishonour
           .
        
         
           The
           6th
           Reason
           brought
           for
           universal
           Predetermination
           is
           ,
           That
           seeing
           Freedom
           is
           by
           both
           Parties
           acknowledged
           to
           be
           a
           Power
           to
           do
           ,
           or
           not
           to
           do
           all
           things
           requisite
           for
           doing
           ,
           being
           in
           readiness
           ;
           therefore
           if
           God
           did
           not
           determine
           that
           Freedom
           in
           all
           Cases
           ,
           it
           were
           impossible
           for
           him
           to
           know
           how
           the
           Creature
           would
           determine
           it self
           .
        
         
           All
           the
           Strength
           of
           this
           Reason
           is
           ,
           That
           we
           must
           deny
           God's
           universal
           Knowledg
           ,
           unless
           we
           can
           show
           how
           he
           knoweth
           ,
           wherein
           there
           is
           no
           shadow
           of
           Consequence
           ;
           for
           many
           things
           certainly
           we
           know
           that
           they
           are
           ,
           and
           yet
           it
           is
           as
           certain
           ,
           that
           we
           know
           not
           how
           they
           are
           .
           Shall
           we
           therefore
           ,
           because
           God
           hath
           said
           ,
           
             Who
             can
             search
             the
             Almighty
             to
             Perfection
             ?
          
           (
           that
           is
           ,
           none
           can
           so
           search
           him
           )
           conclude
           that
           he
           cannot
           so
           search
           himself
           ?
        
         
           Yet
           tho
           I
           be
           far
           from
           the
           Presumption
           to
           give
           a
           full
           account
           ,
           how
           God
           doth
           foreknow
           the
           Actings
           of
           all
           his
           Creatures
           ,
           I
           shall
           endeavour
           to
           clear
           my self
           therein
           ,
           so
           far
           as
           my
           Reach
           goeth
           ,
           by
           applying
           what
           general
           Thoughts
           I
           have
           formerly
           shown
           ,
           more
           particularly
           .
        
         
         
           First
           then
           ;
           I
           do
           perceive
           that
           of
           the
           Actings
           of
           Creatures
           ,
           some
           only
           may
           be
           ,
           others
           must
           be
           ,
           and
           a
           third
           sort
           shall
           be
           ,
           which
           is
           more
           than
           may
           be
           ,
           and
           less
           than
           must
           be
           .
           These
           three
           kinds
           are
           evidently
           distinct
           and
           different
           ;
           and
           seeing
           God
           is
           Omniscient
           ,
           he
           must
           not
           only
           know
           what
           may
           be
           ,
           and
           what
           must
           be
           ,
           but
           what
           shall
           be
           ,
           tho
           not
           necessarily
           ,
           and
           all
           the
           three
           with
           equal
           Clearness
           and
           Certainty
           :
           For
           there
           is
           a
           great
           difference
           between
           Necessity
           and
           Certainty
           ;
           it
           is
           true
           ,
           where-ever
           there
           is
           Certainty
           ,
           there
           is
           a
           necessity
           of
           Consequence
           ,
           that
           is
           ,
           that
           that
           Knowledg
           is
           infallible
           ,
           but
           not
           a
           necessity
           of
           Causality
           ;
           that
           the
           Cause
           of
           that
           thing
           certainly
           known
           ,
           must
           act
           necessarily
           ,
           and
           not
           freely
           .
           God
           knows
           all
           his
           own
           future
           free
           Acts
           certainly
           ,
           and
           yet
           he
           knows
           many
           of
           them
           to
           be
           by
           the
           Freedom
           of
           Indifference
           ,
           and
           not
           to
           flow
           from
           Necessity
           ,
           that
           he
           must
           have
           so
           acted
           .
        
         
           The
           Acts
           of
           Creatures
           that
           only
           may
           be
           ,
           are
           known
           to
           God
           by
           the
           Faculties
           and
           Capacities
           he
           hath
           given
           to
           his
           several
           Creatures
           ;
           many
           Acts
           whereof
           might
           be
           ,
           and
           yet
           never
           come
           to
           exist
           .
           As
           to
           this
           Point
           of
           God's
           Knowledg
           there
           can
           be
           no
           doubt
           .
        
         
           Secondly
           ;
           The
           Acts
           of
           Creatures
           which
           must
           be
           ,
           are
           ,
           first
           ,
           the
           Acts
           of
           inscient
           Matter
           ,
           which
           cannot
           alter
           its
           own
           Actings
           ,
           because
           it
           cannot
           perceive
           ,
           or
           know
           ,
           when
           and
           where
           to
           alter
           ;
           and
           therefore
           all
           these
           Alterations
           are
           from
           extrinsick
           Force
           ,
           either
           from
           other
           inscient
           Matter
           ,
           or
           from
           the
           Force
           of
           free
           Actors
           .
           So
           all
           the
           Actings
           and
           Alterations
           of
           inanimate
           Bodies
           in
           the
           Universe
           ,
           tho
           they
           seem
           to
           us
           contingent
           and
           accidental
           ,
           yet
           are
           all
           necessary
           ,
           and
           so
           may
           be
           
           known
           by
           God
           ,
           not
           only
           as
           certain
           ,
           but
           as
           necessary
           ,
           except
           in
           so
           far
           as
           they
           are
           altered
           by
           free
           Actors
           ,
           which
           come
           to
           be
           considered
           among
           free
           Acts.
           
        
         
           Thirdly
           ;
           The
           Acts
           of
           Brutes
           ,
           tho
           they
           determine
           themselves
           by
           the
           Perception
           of
           Objects
           ,
           yet
           they
           do
           it
           not
           freely
           ,
           nor
           can
           they
           act
           variously
           ,
           all
           the
           Circumstances
           being
           the
           same
           ;
           and
           therefore
           their
           Acts
           are
           also
           necessary
           ,
           supposing
           the
           Objects
           which
           they
           perceive
           :
           So
           that
           seeing
           God
           knows
           the
           Objects
           perceived
           ,
           he
           must
           know
           what
           Acts
           will
           thereupon
           follow
           .
        
         
           Fourthly
           ;
           There
           are
           Acts
           of
           free
           Creatures
           ,
           which
           are
           not
           free
           ,
           but
           do
           proceed
           as
           the
           Instincts
           of
           Brutes
           ,
           that
           upon
           Perception
           of
           their
           proper
           Objects
           ,
           they
           will
           certainly
           follow
           :
           Such
           is
           the
           Desire
           of
           Well-being
           or
           Happiness
           ,
           which
           Rational
           Creatures
           thinking
           upon
           it
           ,
           can
           neither
           counteract
           ,
           nor
           suspend
           .
           These
           may
           be
           known
           in
           their
           Causes
           no
           less
           than
           the
           Actings
           of
           Brutes
           ;
           and
           as
           God
           hath
           freely
           given
           these
           useful
           Propensions
           ,
           he
           can
           give
           the
           like
           ,
           either
           as
           to
           a
           singular
           Act
           ,
           or
           as
           to
           a
           whole
           kind
           of
           Acts.
           
        
         
           Fifthly
           ;
           The
           only
           Difficulty
           remains
           as
           to
           God's
           Knowledg
           ,
           or
           Fore-knowledg
           of
           the
           free
           Acts
           of
           the
           free
           Creatures
           .
           As
           to
           which
           I
           perceive
           ,
           that
           I
           (
           and
           it
           's
           like
           many
           others
           )
           have
           been
           much
           mistaken
           in
           apprehending
           the
           way
           of
           the
           acting
           of
           free
           Creatures
           ,
           supposing
           that
           their
           Appetites
           and
           Aversions
           were
           altogether
           free
           as
           to
           most
           Objects
           ,
           and
           were
           directly
           in
           their
           own
           Power
           ;
           and
           that
           Pleasure
           was
           a
           kind
           of
           Appetite
           ,
           and
           Grief
           ,
           of
           Aversion
           ,
           which
           were
           in
           our
           Power
           as
           other
           Appetites
           :
           But
           upon
           more
           accurate
           Consideration
           ,
           I
           find
           that
           Pleasure
           and
           Pain
           ,
           or
           Grief
           ,
           
           are
           neither
           Acts
           of
           our
           Understanding
           ,
           nor
           of
           our
           Will
           ,
           or
           Appetite
           ,
           but
           of
           a
           different
           Faculty
           given
           us
           by
           God
           ,
           not
           by
           necessary
           Connection
           with
           ,
           or
           Consequence
           from
           Human
           Nature
           ,
           but
           freely
           at
           his
           Option
           .
           There
           may
           be
           a
           general
           Pain
           or
           Grief
           from
           the
           tearing
           of
           the
           tender
           Parts
           of
           the
           Organs
           of
           Sense
           ,
           and
           a
           common
           Pleasure
           from
           the
           easy
           Access
           of
           Objects
           to
           these
           Senses
           .
           But
           tho
           all
           Animals
           have
           five
           Senses
           ,
           these
           could
           not
           make
           the
           Diversity
           of
           the
           Pleasures
           and
           Pains
           they
           find
           ,
           arising
           from
           the
           Perception
           of
           Objects
           :
           One
           kind
           of
           Animals
           have
           Pleasure
           from
           the
           Perception
           of
           one
           Object
           ,
           and
           another
           kind
           of
           Animals
           have
           Grief
           from
           the
           Perception
           of
           the
           same
           ,
           tho
           both
           have
           the
           same
           Senses
           ,
           and
           Complexion
           ;
           that
           such
           Objects
           give
           such
           variety
           of
           Tastes
           and
           Smells
           to
           the
           same
           Senses
           of
           different
           Animals
           ;
           that
           Men
           have
           so
           great
           Pleasure
           of
           the
           Proportion
           of
           Shapes
           and
           Colours
           in
           Beauty
           ,
           and
           yet
           Brutes
           of
           the
           perfectest
           Sense
           have
           not
           the
           same
           ;
           that
           the
           Touch
           of
           such
           Objects
           to
           such
           Organs
           excites
           so
           excessive
           Pleasure
           ,
           or
           so
           much
           Grief
           ;
           that
           the
           Concourse
           of
           such
           Sounds
           in
           Harmony
           should
           give
           so
           great
           Pleasure
           ,
           and
           others
           in
           Discord
           so
           much
           Displeasure
           ;
           whereof
           most
           Brutes
           ,
           which
           have
           more
           perceiving
           Ears
           ,
           are
           uncapable
           ;
           bring
           me
           to
           conclude
           ,
           That
           Pleasure
           and
           Pain
           in
           most
           things
           are
           by
           particular
           Faculties
           freely
           given
           of
           God
           ,
           that
           thereby
           he
           may
           rule
           his
           Creatures
           .
        
         
           I
           perceive
           also
           ,
           that
           Pleasure
           and
           Pain
           can
           be
           no
           Acts
           of
           Understanding
           ;
           and
           tho
           the
           Understanding
           hath
           reflexive
           Acts
           upon
           it self
           ,
           or
           its
           own
           Acts
           ,
           yet
           it
           never
           reflects
           upon
           Pleasure
           as
           its
           own
           Act
           ,
           but
           as
           the
           Act
           of
           that
           Object
           that
           excites
           it
           ;
           and
           upon
           Grief
           ,
           as
           the
           Act
           of
           the
           
           Object
           that
           grieves
           ,
           it
           does
           not
           think
           that
           it
           grieves
           it self
           .
        
         
           Pleasure
           and
           Grief
           are
           not
           Acts
           of
           the
           Will
           or
           Appetite
           ,
           but
           are
           the
           Objects
           and
           Motives
           thereof
           ;
           and
           therefore
           Joy
           and
           Grief
           are
           not
           directly
           in
           our
           Power
           ,
           that
           we
           can
           have
           them
           by
           willing
           them
           :
           Accurate
           Advertence
           will
           show
           ,
           that
           e're
           we
           can
           excite
           them
           ,
           we
           must
           bring
           into
           thought
           their
           proper
           Objects
           most
           powerfully
           by
           Application
           to
           our
           Senses
           ,
           and
           more
           faintly
           ,
           by
           bringing
           them
           into
           our
           Imagination
           or
           Memory
           ;
           and
           no
           further
           than
           these
           Objects
           are
           proper
           to
           raise
           Joy
           or
           Grief
           .
           If
           we
           could
           take
           Pleasure
           by
           willing
           or
           desiring
           it
           ,
           it
           were
           as
           easy
           to
           will
           the
           greatest
           as
           the
           least
           Pleasure
           ,
           and
           none
           but
           Fools
           would
           ever
           want
           it
           ;
           but
           we
           can
           as
           easily
           make
           Light
           in
           the
           Darkness
           by
           willing
           it
           ,
           as
           we
           can
           take
           Pleasure
           by
           willing
           it
           ;
           the
           Will
           hath
           no
           reflexive
           Acts
           ,
           and
           therefore
           the
           Object
           of
           the
           Will
           cannot
           be
           the
           Act
           of
           it
           .
        
         
           Our
           Freedom
           by
           which
           we
           differ
           from
           Beasts
           ,
           consists
           mainly
           in
           that
           we
           can
           divert
           our
           Thoughts
           from
           thinking
           upon
           the
           Objects
           of
           Grief
           ,
           or
           Pleasure
           ,
           by
           applying
           them
           to
           other
           Objects
           exciting
           the
           contrary
           ,
           which
           may
           either
           abate
           or
           extinguish
           the
           former
           :
           if
           we
           cannot
           remove
           the
           Objects
           of
           sensible
           Grief
           or
           Pain
           ,
           yet
           by
           thinking
           upon
           other
           pleasing
           Objects
           ,
           we
           may
           be
           insensible
           of
           the
           Pain
           ,
           yea
           have
           Joy
           in
           it
           ;
           as
           in
           an
           extatick
           Pleasure
           of
           the
           Mind
           ,
           the
           greatest
           Pain
           of
           the
           Sense
           is
           not
           felt
           .
           A
           Woman
           in
           Child-birth
           hath
           Pleasure
           in
           the
           Continuance
           of
           her
           Pain
           ,
           and
           Grief
           in
           the
           ceasing
           of
           it
           .
           The
           Pain
           of
           cutting
           off
           a
           Member
           ,
           is
           overcome
           by
           the
           Pleasure
           of
           preserving
           Life
           .
           The
           Pleasure
           of
           obeying
           God
           may
           
           abate
           or
           overcome
           the
           greatest
           Pain
           sustained
           for
           him
           ,
           which
           hath
           made
           Martyrs
           sing
           in
           the
           midst
           of
           the
           Flames
           which
           were
           consuming
           their
           Bodies
           :
           Yea
           ,
           of
           the
           far
           greater
           Sufferings
           of
           Christ
           it
           is
           said
           ,
           that
           for
           the
           Joy
           set
           before
           him
           ,
           he
           suffered
           the
           Cross
           ,
           despising
           the
           Shame
           .
        
         
           I
           do
           also
           perceive
           that
           the
           greatest
           Extent
           of
           my
           Freedom
           is
           ,
           That
           I
           can
           do
           what
           I
           please
           ,
           and
           that
           I
           can
           choose
           or
           will
           nothing
           but
           that
           wherein
           I
           find
           some
           Pleasure
           :
           and
           therefore
           in
           Cases
           of
           Deliberation
           ,
           where
           I
           can
           find
           no
           Pleasure
           on
           the
           one
           part
           more
           than
           on
           the
           other
           ,
           I
           do
           suspend
           my
           Choice
           ,
           and
           oft-times
           I
           can
           make
           no
           Choice
           ,
           but
           the
           Deliberation
           ceaseth
           without
           any
           positive
           suspending
           Act
           of
           the
           Will.
           I
           find
           Grief
           in
           dubious
           Cases
           ,
           that
           I
           cannot
           perceive
           a
           preferable
           Pleasure
           ,
           and
           would
           be
           glad
           that
           the
           Opinion
           of
           any
           would
           cast
           the
           Ballance
           of
           Indifferency
           ,
           and
           do
           oft
           cast
           it
           my self
           upon
           very
           inconsiderable
           ,
           or
           fancied
           Preference
           .
           All
           which
           evidences
           ,
           that
           I
           am
           not
           so
           much
           Master
           of
           my
           Actions
           as
           I
           imagined
           .
        
         
           Seeing
           then
           God
           knoweth
           certainly
           what
           is
           pleasant
           or
           displeasant
           to
           every
           free
           Creature
           ,
           and
           where
           the
           Prevalence
           is
           ,
           and
           knoweth
           all
           the
           Objects
           that
           make
           Impressions
           ,
           and
           especially
           knoweth
           his
           own
           Purpose
           to
           give
           occasional
           Inclinations
           ,
           and
           to
           bring
           former
           Objects
           to
           Remembrance
           ,
           and
           others
           into
           the
           Mind
           ;
           and
           that
           he
           can
           and
           doth
           make
           Impressions
           without
           Objects
           ,
           the
           same
           which
           could
           be
           by
           them
           ;
           there
           ariseth
           to
           me
           a
           great
           Light
           ,
           how
           he
           knoweth
           the
           free
           Actings
           of
           his
           Rational
           Creatures
           ,
           and
           how
           he
           moves
           them
           ,
           and
           rules
           them
           ,
           without
           Violation
           of
           the
           Faculties
           he
           gave
           them
           :
           And
           I
           see
           no
           necessity
           that
           he
           should
           give
           an
           Excitation
           to
           all
           the
           Acts
           of
           his
           Creatures
           ,
           
           much
           less
           ,
           that
           he
           should
           excite
           them
           to
           the
           worst
           Acts
           ,
           or
           be
           immediate
           total
           Actor
           therein
           ,
           to
           the
           effect
           that
           he
           may
           certainly
           know
           them
           ;
           yet
           hath
           he
           still
           a
           Decree
           about
           all
           that
           shall
           come
           to
           pass
           ,
           either
           operative
           or
           permissive
           :
           So
           it
           is
           said
           ,
           That
           by
           the
           determinate
           Counsel
           of
           God
           Christ
           suffered
           by
           wicked
           Hands
           .
        
         
           There
           is
           far
           less
           Difficulty
           about
           God's
           Knowledg
           ,
           or
           Fore-sight
           of
           the
           contemplative
           Thoughts
           of
           Creatures
           ,
           which
           have
           always
           a
           Connection
           by
           which
           they
           can
           trace
           them
           back
           ,
           unless
           a
           new
           extrinsick
           Impression
           occur
           ,
           the
           Thoughts
           thence
           arising
           having
           the
           like
           Dependence
           .
        
         
           Some
           learned
           Men
           ,
           to
           extricate
           the
           Difficulties
           of
           this
           matter
           ,
           endeavour
           to
           cut
           the
           Knot
           they
           cannot
           loose
           ,
           by
           saying
           ,
           all
           things
           were
           eternally
           present
           to
           God
           :
           whioh
           can
           neither
           be
           true
           ,
           that
           things
           future
           were
           present
           ,
           where
           by
           they
           behoved
           at
           once
           to
           be
           existent
           ,
           and
           not
           existent
           ;
           nor
           tho
           it
           were
           true
           ,
           doth
           it
           ease
           the
           Difficulty
           ,
           for
           God
           knoweth
           not
           things
           by
           their
           Impressions
           ,
           as
           Creatures
           do
           ;
           and
           therefore
           it
           is
           as
           difficult
           to
           know
           how
           he
           knoweth
           the
           present
           as
           the
           future
           Acts
           of
           Creatures
           .
           Others
           dony
           a
           Predetermination
           ,
           or
           Premotion
           in
           evil
           Acts
           ,
           but
           acknowledg
           a
           simultaneous
           or
           consequent
           Concourse
           therein
           ,
           whereby
           God
           is
           the
           immediate
           and
           total
           Actor
           ,
           as
           well
           as
           the
           Creature
           ,
           which
           doth
           no
           whit
           more
           vindicate
           the
           Purity
           of
           God
           than
           the
           Opinion
           of
           the
           Predeterminants
           ,
           but
           supposeth
           and
           acknowledgeth
           God's
           Fore-knowledg
           of
           the
           Inclination
           and
           Choice
           of
           the
           Creature
           ,
           and
           therefore
           doth
           concur
           therewith
           ;
           nor
           can
           it
           vindicate
           his
           Purity
           ,
           as
           if
           he
           who
           knows
           the
           wicked
           Resolution
           of
           any
           Creature
           ,
           should
           think
           he
           could
           warrantably
           concur
           and
           promote
           it
           .
        
         
         
           My
           Omniscient
           God!
           I
           adore
           thy
           immaculate
           Purity
           and
           infinite
           Wisdom
           ,
           whereby
           thou
           hast
           so
           ordered
           thy
           Dispensations
           ,
           and
           the
           Actings
           of
           thy
           Creatures
           ,
           that
           their
           Liberty
           is
           preserved
           ,
           tho
           thou
           certainly
           knowest
           what
           freely
           they
           will
           do
           ,
           without
           exciting
           them
           to
           that
           which
           is
           morally
           evil
           ;
           whereby
           thou
           art
           free
           of
           all
           Accession
           to
           their
           Sin
           ,
           and
           hast
           bounded
           their
           Appetites
           ,
           that
           they
           can
           will
           nothing
           but
           under
           the
           apprehension
           of
           some
           Good
           wherein
           they
           have
           Pleasure
           ;
           and
           that
           thou
           hast
           freely
           given
           special
           Pleasures
           and
           Griefs
           arising
           from
           the
           Perception
           of
           several
           Objects
           ,
           whereby
           as
           from
           Eternity
           ,
           thou
           didst
           clearly
           foreknow
           all
           the
           Circumstances
           they
           were
           to
           be
           in
           :
           So
           what
           Pleasure
           or
           Grief
           would
           thence
           arise
           ,
           or
           be
           prevalent
           ,
           and
           what
           Appetite
           or
           Aversion
           would
           thence
           ,
           and
           from
           thy
           own
           special
           Influence
           follow
           ;
           and
           that
           thou
           hast
           given
           to
           thy
           Creatures
           not
           only
           Propensions
           working
           necessarily
           ,
           and
           Powers
           sufficient
           to
           work
           that
           which
           they
           do
           not
           ,
           but
           also
           Inclinations
           efficacious
           ,
           which
           shall
           ever
           work
           what
           thou
           hast
           purposed
           ;
           yet
           not
           of
           necessity
           ,
           but
           freely
           ,
           and
           thereby
           be
           capable
           of
           Praise
           and
           Reward
           .
           And
           I
           bless
           thee
           ,
           that
           thou
           hast
           helped
           me
           to
           see
           the
           Consistency
           and
           Congruity
           of
           the
           Freedom
           of
           Creatures
           with
           thy
           Prescience
           ,
           and
           Providence
           ruling
           all
           their
           Inclinations
           and
           Actions
           .
        
         
           To
           conclude
           this
           intricate
           but
           important
           Controversy
           ,
           Whether
           God
           knows
           all
           things
           in
           his
           Decree
           ,
           to
           excite
           his
           Creatures
           in
           all
           their
           Actions
           ,
           good
           ,
           bad
           and
           indifferent
           :
           Or
           ,
           that
           he
           foreseeth
           in
           his
           Decrees
           partly
           operative
           ,
           partly
           permissive
           ,
           foreseeing
           what
           Creatures
           would
           do
           of
           their
           proper
           Inclinations
           ,
           and
           allowing
           them
           so
           to
           do
           ,
           
           where
           their
           acting
           would
           be
           congruous
           to
           his
           total
           Decrees
           ,
           and
           exhorting
           or
           disswading
           them
           from
           ill
           or
           incongruous
           Acts
           ,
           by
           bringing
           into
           their
           Minds
           effectual
           Motives
           ,
           or
           diverting
           their
           Minds
           ,
           by
           turning
           their
           Thoughts
           to
           other
           Objects
           ,
           or
           enduing
           them
           with
           supernatural
           Inclinations
           for
           one
           or
           more
           Acts
           ,
           and
           increasing
           the
           same
           to
           be
           effectual
           ;
           by
           which
           all
           Acts
           ,
           morally
           good
           or
           indifferent
           ,
           might
           be
           brought
           to
           pass
           ,
           and
           where
           he
           decreed
           to
           permit
           Acts
           morally
           evil
           ,
           neither
           to
           exhort
           ,
           incite
           ,
           or
           bring
           Thoughts
           into
           Mind
           conducing
           thereto
           ,
           but
           leaving
           Creatures
           to
           their
           own
           Capacities
           and
           Inclinations
           therein
           ,
           as
           he
           knoweth
           Pleasure
           or
           Aversion
           would
           prevail
           .
           I
           shall
           pursue
           my
           Thoughts
           no
           further
           thereon
           at
           this
           time
           ;
           but
           thus
           far
           ,
           that
           to
           me
           it
           appears
           evident
           ,
           that
           tho
           Difficulties
           might
           occur
           on
           both
           sides
           that
           human
           Frailty
           could
           not
           fully
           extricate
           ,
           it
           is
           more
           safe
           to
           stand
           on
           that
           side
           where
           the
           Purity
           ,
           Justice
           and
           Loveliness
           of
           God
           is
           most
           refulgent
           ,
           than
           where
           any
           of
           his
           natural
           Perfections
           is
           less
           evident
           ;
           for
           we
           are
           much
           more
           obliged
           to
           know
           his
           moral
           ,
           than
           his
           natural
           Perfections
           .
        
         
           Having
           solved
           the
           Difficulty
           appearing
           to
           arise
           from
           the
           9th
           of
           the
           Romans
           ,
           I
           found
           no
           necessity
           to
           enlarge
           upon
           other
           places
           of
           Scripture
           ,
           which
           seem
           to
           import
           God's
           operative
           Influence
           in
           very
           wicked
           Actions
           ,
           and
           his
           Decree
           or
           Intention
           to
           effect
           the
           same
           ;
           such
           as
           his
           Commission
           to
           Isaiah
           to
           exhort
           the
           People
           of
           Israel
           to
           Repentance
           and
           Obedience
           ,
           and
           yet
           showing
           him
           that
           they
           would
           not
           obey
           ,
           and
           ordering
           him
           to
           make
           their
           Ears
           dull
           that
           they
           might
           not
           hear
           ,
           and
           their
           Hearts
           hard
           that
           they
           might
           not
           understand
           ,
           and
           be
           saved
           ,
           which
           doth
           not
           infer
           God's
           Co-operation
           in
           
           Sin
           ,
           as
           a
           Punishment
           of
           preceding
           Sin
           ;
           as
           if
           God
           had
           been
           active
           in
           hardening
           their
           Hearts
           ,
           because
           they
           refused
           to
           hearken
           to
           the
           Prophet's
           former
           Exhortations
           ,
           which
           could
           neither
           consist
           with
           the
           Purity
           or
           Prudence
           of
           God.
           His
           Purity
           did
           not
           admit
           such
           Co-operation
           ,
           nor
           could
           his
           Prudence
           allow
           the
           same
           ;
           seeing
           their
           rejecting
           his
           Offers
           and
           Exhortations
           ,
           was
           matter
           enough
           for
           his
           Justice
           ;
           so
           that
           it
           was
           in
           vain
           to
           add
           farther
           Fewel
           to
           that
           Fire
           :
           But
           the
           true
           meaning
           of
           the
           Place
           is
           ,
           that
           here
           ,
           as
           in
           many
           other
           places
           ,
           God
           speaks
           not
           of
           the
           desired
           End
           of
           his
           Divine
           Dispensations
           ,
           but
           of
           the
           Event
           or
           Issue
           thereof
           ,
           which
           he
           did
           fore-see
           ,
           and
           decreed
           to
           permit
           ,
           but
           did
           neither
           desire
           nor
           approve
           that
           Event
           .
           So
           Christ
           saith
           ,
           that
           he
           came
           not
           into
           the
           World
           to
           bring
           Peace
           ,
           but
           a
           Sword
           ,
           and
           to
           raise
           Hatred
           amongst
           the
           nearest
           Relations
           ,
           as
           being
           the
           foreseen
           Event
           ,
           but
           not
           the
           desired
           or
           approved
           End
           of
           his
           Coming
           ,
           which
           is
           clear
           from
           the
           Annunciation
           of
           his
           Birth
           by
           the
           Angels
           ,
           
             Glory
             to
             God
             in
             the
             highest
             ,
             Peace
             on
             Earth
             ,
             and
             good
             Will
             towards
             Men
             ,
          
           which
           was
           the
           proper
           and
           designed
           End
           of
           his
           Coming
           ;
           and
           therefore
           his
           bringing
           a
           Sword
           and
           Hatred
           ,
           could
           only
           be
           the
           Issue
           or
           eventual
           End
           of
           his
           Coming
           .
        
      
       
         
         
           
             MEDITATION
             V.
          
           Upon
           the
           Will
           and
           Pleasure
           of
           God.
           
        
         
           THE
           next
           Divine
           Perfection
           to
           the
           Understanding
           and
           Knowledg
           of
           God
           ,
           is
           His
           Will
           :
           Concerning
           which
           ,
           I
           perceive
           ,
           that
           there
           are
           no
           less
           Mistakes
           than
           concerning
           his
           Knowledg
           ;
           some
           making
           no
           difference
           between
           God's
           Power
           and
           his
           Will
           ;
           as
           if
           there
           were
           nothing
           possible
           to
           exist
           which
           he
           doth
           not
           will
           to
           exist
           ,
           which
           
             in
             sensu
             composito
          
           is
           true
           ;
           that
           is
           ,
           it
           is
           impossible
           any
           thing
           could
           exist
           ,
           unless
           God
           willed
           it
           to
           exist
           ,
           which
           would
           serve
           only
           to
           amuse
           and
           amaze
           ordinary
           Capacities
           ;
           as
           if
           God's
           Power
           were
           exhausted
           and
           terminate
           ,
           so
           that
           he
           could
           do
           no
           more
           than
           what
           he
           did
           decree
           to
           come
           to
           pass
           ,
           tho
           he
           would
           :
           but
           certainly
           ,
           tho
           it
           be
           impossible
           that
           any
           thing
           should
           come
           to
           pass
           but
           according
           to
           the
           Will
           of
           God
           effecting
           or
           permitting
           ;
           yet
           it
           is
           not
           impossible
           that
           God
           could
           have
           willed
           otherwise
           than
           he
           hath
           willed
           ,
           else
           he
           were
           in
           nothing
           free
           by
           the
           Freedom
           of
           Indifferency
           ;
           so
           that
           he
           could
           not
           have
           made
           the
           World
           sooner
           or
           later
           than
           he
           hath
           done
           ,
           neither
           more
           nor
           fewer
           Kinds
           ,
           nor
           Individuals
           of
           the
           Creatures
           ;
           which
           falls
           in
           with
           that
           old
           abominable
           Opinion
           ,
           That
           the
           World
           was
           brought
           forth
           by
           Emanation
           from
           God
           ,
           and
           so
           was
           eternal
           .
           Of
           which
           Opinion
           they
           come
           little
           short
           ,
           who
           hold
           ,
           that
           it
           is
           impossible
           to
           annihilate
           any
           part
           of
           Matter
           ,
           for
           there
           would
           still
           remain
           
           the
           Dimensions
           of
           a
           Body
           ,
           which
           are
           inseparable
           from
           a
           Body
           ;
           and
           therefore
           Matter
           must
           be
           infinite
           in
           Extension
           ,
           and
           must
           either
           be
           self-existent
           and
           uncreated
           ,
           or
           must
           proceed
           from
           God
           ,
           not
           freely
           ,
           but
           by
           necessary
           Emanation
           ,
           as
           Light
           is
           supposed
           to
           do
           from
           the
           Sun
           :
           So
           that
           God
           hath
           done
           ,
           or
           can
           do
           nothing
           concerning
           Matter
           ,
           but
           to
           set
           Parts
           of
           it
           in
           Motion
           ,
           whereby
           they
           must
           have
           different
           Figures
           ,
           all
           which
           I
           do
           abhor
           .
        
         
           It
           is
           beyond
           doubt
           ,
           That
           God's
           Will
           to
           have
           a
           present
           Effect
           ,
           cannot
           possibly
           want
           that
           Effect
           ,
           as
           saith
           
             Isaiah
             ;
             The
             Lord
             of
             Hosts
             hath
             purposed
             ,
             and
             who
             shall
             disannul
             it
             ?
             and
             his
             Hand
             is
             stretched
             out
             ,
             and
             who
             shall
             turn
             it
             back
             ?
          
           Where
           God's
           Purpose
           is
           distinguished
           from
           the
           stretching
           out
           of
           his
           Hand
           or
           Power
           ,
           that
           is
           ,
           his
           Intention
           of
           a
           thing
           to
           come
           is
           distinct
           from
           acting
           at
           the
           time
           of
           its
           Existence
           ,
           as
           is
           clear
           by
           the
           Apostle
           Paul
           ,
           affirming
           ,
           
             That
             he
             works
             all
             Things
             after
             the
             Counsel
             of
             his
             own
             Will.
             
          
        
         
           It
           is
           also
           certain
           ,
           That
           it
           is
           an
           incommunicable
           Perfection
           of
           God
           ,
           that
           his
           Will
           is
           ever
           effectual
           .
           No
           Creature
           can
           produce
           any
           Effect
           by
           willing
           it
           to
           be
           ,
           but
           there
           must
           be
           an
           Executive
           Power
           distinct
           from
           the
           Will
           ;
           as
           if
           a
           Creature
           will
           for
           bear
           to
           think
           upon
           any
           particular
           Object
           ,
           the
           Execution
           is
           by
           the
           Understanding's
           possessing
           it self
           with
           another
           Object
           ,
           hindering
           the
           Thoughts
           of
           the
           former
           .
           If
           a
           Creature
           resolve
           to
           move
           ,
           it
           cannot
           thereby
           move
           unless
           it
           have
           a
           distinct
           Locomotive
           Power
           :
           For
           God
           will
           not
           give
           that
           his
           Glory
           to
           another
           ,
           that
           his
           Will
           cannot
           possibly
           be
           ineffectual
           as
           it
           is
           willed
           .
        
         
           Schoolmen
           ,
           to
           extricate
           the
           Difficulties
           concerning
           God's
           Will
           ,
           have
           made
           several
           Distinctions
           of
           it
           ,
           in
           a
           decreeing
           Will
           ,
           a
           promising
           Will
           ,
           
           a
           permissive
           Will
           ,
           a
           commanding
           or
           prohibiting
           Will
           ,
           an
           approving
           and
           accepting
           Will
           ,
           and
           that
           which
           is
           called
           
             voluntas
             signi
             &
             voluntas
             beneplaciti
          
           :
           This
           last
           hath
           been
           ,
           and
           is
           very
           apt
           to
           be
           much
           abused
           ;
           as
           if
           God
           by
           Signs
           did
           express
           a
           Will
           which
           he
           did
           not
           please
           should
           take
           Effect
           ,
           which
           is
           inconsistent
           with
           his
           Veracity
           and
           Sincerity
           ;
           and
           tho
           it
           may
           receive
           a
           safe
           Interpretation
           ,
           by
           straining
           the
           words
           ,
           it
           ought
           not
           to
           be
           used
           .
           The
           safe
           meaning
           can
           only
           be
           ,
           that
           that
           which
           may
           innocently
           be
           presumed
           to
           be
           the
           Will
           of
           God
           ,
           isnot
           always
           truly
           his
           Will
           :
           As
           when
           God
           commanded
           Abraham
           to
           sacrifice
           his
           Son
           
             Isaac
             ,
             Abraham
          
           did
           sincerely
           intend
           to
           do
           it
           ,
           as
           innocently
           conceiving
           it
           to
           be
           the
           Will
           of
           God
           ,
           consistent
           with
           his
           Promise
           ,
           That
           in
           Isaac
           should
           all
           Nations
           be
           blessed
           ,
           knowing
           that
           God
           could
           ,
           and
           believing
           that
           he
           would
           restore
           sacrificed
           Isaac
           to
           Life
           again
           ;
           in
           which
           Belief
           he
           did
           not
           sin
           ,
           tho
           he
           erred
           by
           an
           innocent
           Mistake
           ,
           supposing
           that
           to
           be
           sure
           which
           was
           not
           :
           for
           when
           he
           lifted
           up
           his
           Hand
           with
           the
           Knife
           to
           give
           the
           deadly
           Blow
           ,
           he
           had
           little
           ground
           to
           doubt
           of
           the
           Effect
           ,
           and
           consequently
           of
           the
           Will
           of
           God
           ;
           yet
           by
           God's
           stopping
           him
           even
           in
           that
           Posture
           ,
           he
           knew
           he
           was
           mistaken
           of
           the
           Will
           of
           God.
           But
           from
           such
           rare
           Cases
           it
           is
           not
           safe
           to
           conclude
           upon
           the
           Will
           of
           God
           ,
           as
           did
           Jonah
           upon
           the
           Command
           given
           him
           to
           preach
           to
           Nineveh
           ,
           that
           within
           forty
           days
           it
           would
           be
           destroyed
           ;
           which
           being
           a
           Threatning
           designed
           for
           Repentance
           ,
           and
           not
           for
           a
           meer
           Prediction
           ,
           had
           both
           by
           Reason
           and
           Revelation
           implied
           the
           Mercy
           of
           God
           upon
           Repentance
           ,
           though
           it
           was
           not
           Repentance
           unto
           Life
           ,
           nor
           universal
           ;
           and
           which
           if
           it
           had
           been
           expressed
           ,
           Jonah
           would
           have
           had
           no
           pretence
           for
           his
           
           Anger
           ,
           that
           the
           repenting
           Ninevites
           were
           not
           destroyed
           .
        
         
           This
           Distinction
           of
           the
           Will
           of
           God
           is
           also
           extended
           by
           some
           to
           his
           commanding
           or
           forbidding
           Will
           ,
           because
           his
           Will
           is
           not
           always
           that
           that
           which
           he
           commands
           should
           take
           effect
           ,
           which
           is
           more
           incongruous
           to
           the
           Sincerity
           of
           God
           than
           the
           former
           ;
           as
           if
           it
           were
           not
           always
           pleasing
           and
           acceptable
           unto
           God
           that
           his
           Will
           should
           be
           obeyed
           ,
           even
           then
           when
           he
           permitteth
           it
           to
           be
           disobeyed
           ,
           because
           by
           his
           Wisdom
           he
           saw
           it
           congruous
           to
           his
           own
           Nature
           ,
           and
           for
           his
           Glory
           ,
           to
           create
           his
           Rational
           Creatures
           with
           Reason
           and
           free
           Choice
           ,
           that
           they
           should
           not
           act
           by
           meer
           Instinct
           as
           Brutes
           ,
           but
           be
           governed
           by
           Rewards
           and
           Punishments
           ;
           which
           necessarily
           importeth
           that
           sometimes
           they
           should
           be
           permitted
           to
           make
           wrong
           use
           of
           that
           Freedom
           ,
           being
           always
           over-ruled
           for
           his
           Glory
           :
           Yet
           without
           doubt
           ,
           that
           in
           which
           they
           miscarry
           is
           unacceptable
           to
           God
           ,
           and
           justly
           punishable
           by
           him
           ;
           and
           so
           he
           cannot
           exert
           an
           Act
           of
           his
           Will
           to
           effect
           what
           he
           abhorreth
           and
           punisheth
           ;
           but
           he
           exerteth
           only
           a
           permissive
           Act
           ,
           which
           terminates
           in
           himself
           ,
           and
           hath
           no
           outward
           Operation
           ,
           but
           is
           immanent
           ,
           and
           not
           transient
           ;
           by
           which
           he
           willeth
           to
           forbear
           the
           exerting
           of
           his
           Will
           to
           hinder
           these
           Acts
           ,
           in
           so
           far
           as
           Evil
           doth
           necessarily
           thence
           result
           ,
           whether
           it
           be
           in
           the
           Essence
           of
           the
           Act
           ,
           or
           in
           the
           evil
           Intention
           of
           that
           which
           otherwise
           might
           be
           good
           ;
           so
           that
           his
           Command
           doth
           not
           import
           his
           Will
           to
           operate
           or
           effect
           these
           things
           presently
           ,
           or
           his
           Intention
           so
           to
           do
           for
           the
           future
           ,
           but
           his
           Pleasure
           in
           what
           he
           commands
           ,
           which
           is
           evident
           by
           what
           Paul
           saith
           .
           
             For
             this
             is
             good
             and
             acceptable
             in
             the
             sight
             of
             God
             our
             Saviour
             ,
             who
             will
             have
             all
             Men
             to
          
           
           
             be
             saved
             ,
             and
             to
             come
             to
             the
             knowledg
             of
             the
             Truth
             :
          
           where
           his
           Will
           is
           exprest
           to
           be
           his
           Acceptance
           and
           his
           Pleasure
           ;
           but
           Pleasure
           is
           not
           properly
           an
           Act
           of
           the
           Will.
           
        
         
           That
           Pleasure
           is
           no
           Act
           of
           the
           Will
           (
           albeit
           it
           be
           very
           little
           adverted
           ,
           but
           on
           the
           contrary
           ,
           Pleasure
           is
           reckoned
           among
           the
           Appetites
           or
           Affections
           .
           )
           Upon
           accurate
           Consideration
           it
           will
           easily
           appear
           ,
           that
           Pleasure
           is
           neither
           an
           Act
           of
           the
           Understanding
           nor
           of
           the
           Will
           ,
           but
           of
           a
           Power
           distinct
           from
           both
           ;
           for
           it
           is
           a
           chief
           Object
           both
           of
           the
           Understanding
           and
           of
           the
           Will.
           I
           do
           by
           my
           Understanding
           perceive
           Pleasure
           when
           I
           have
           it
           ,
           and
           I
           know
           when
           I
           have
           it
           not
           ,
           albeit
           I
           have
           no
           Grief
           or
           Pain
           for
           want
           of
           it
           ,
           but
           am
           in
           a
           middle
           indifferent
           State
           ,
           without
           either
           Pleasure
           ,
           Pain
           or
           Grief
           .
           And
           tho
           this
           Act
           of
           the
           Understanding
           may
           in
           some
           sense
           be
           said
           to
           be
           a
           reflexive
           Act
           ,
           as
           when
           I
           advert
           ,
           and
           think
           that
           I
           have
           a
           Faculty
           of
           Understanding
           ,
           or
           an
           Act
           of
           that
           Faculty
           ,
           yet
           I
           do
           more
           reflect
           upon
           my
           Understanding
           by
           perceiving
           Pleasure
           ,
           than
           by
           thinking
           upon
           my
           Will
           ,
           or
           my
           Locomotive
           Power
           :
           if
           then
           the
           Perception
           of
           Pleasure
           be
           not
           a
           reflex
           Act
           of
           the
           Understanding
           upon
           its
           own
           Act
           ,
           but
           by
           a
           direct
           Act
           perceiving
           another
           thing
           than
           its
           own
           Act
           ,
           it
           can
           only
           be
           the
           Object
           of
           Understanding
           ,
           and
           so
           cannot
           be
           the
           Act
           of
           it
           .
           Pleasure
           can
           less
           be
           an
           Act
           of
           the
           Will
           ,
           because
           it
           is
           the
           chief
           Object
           of
           the
           Will
           ;
           for
           we
           have
           both
           Appetite
           and
           Desire
           to
           have
           Pleasure
           when
           we
           have
           it
           not
           ,
           and
           to
           have
           it
           continued
           when
           we
           have
           it
           :
           and
           therefore
           being
           the
           Object
           of
           the
           Will
           ,
           it
           cannot
           be
           the
           Act
           thereof
           ;
           for
           the
           Will
           doth
           less
           reflect
           upon
           it self
           or
           its
           own
           Acts
           ,
           than
           the
           Understanding
           .
           If
           Pleasure
           were
           
           an
           Act
           of
           the
           Will
           ,
           it
           behoved
           to
           be
           in
           our
           Power
           by
           a
           sole
           Act
           of
           the
           Will
           ,
           for
           Pleasure
           is
           no
           such
           Perfection
           as
           the
           Will
           of
           a
           natural
           Man
           cannot
           reach
           :
           If
           then
           by
           willing
           Pleasure
           without
           other
           Assistance
           we
           could
           have
           Pleasure
           ,
           who
           would
           be
           so
           stupid
           as
           to
           want
           it
           at
           any
           time
           ?
           But
           I
           do
           evidently
           perceive
           ,
           that
           I
           can
           no
           more
           bring
           forth
           Pleasure
           by
           willing
           it
           ,
           than
           I
           can
           bring
           forth
           Light
           in
           Darkness
           by
           willing
           it
           to
           be
           ;
           but
           Pleasure
           results
           from
           the
           Perception
           of
           the
           pleasing
           Object
           by
           a
           kind
           of
           necessary
           Emanation
           ,
           which
           I
           cannot
           directly
           hinder
           ,
           but
           by
           diverting
           my
           Mind
           from
           that
           Object
           ,
           and
           applying
           it
           to
           another
           that
           can
           impede
           the
           Thoughts
           of
           the
           former
           .
           I
           perceive
           my self
           to
           be
           in
           the
           like
           condition
           as
           to
           Grief
           or
           Pain
           ,
           which
           is
           a
           kind
           of
           Grief
           which
           I
           can
           neither
           make
           nor
           mar
           by
           willing
           it
           ,
           without
           applying
           my
           Mind
           to
           another
           Object
           ,
           diverting
           it
           from
           that
           Object
           that
           was
           the
           cause
           of
           Grief
           ,
           and
           applying
           it
           to
           another
           Object
           strong
           enough
           to
           exclude
           the
           former
           ,
           and
           which
           can
           excite
           an
           opposite
           Passion
           ,
           as
           Admiration
           ,
           which
           will
           sometimes
           wholly
           take
           away
           the
           most
           violent
           Grief
           or
           Pain
           ,
           or
           Pleasure
           in
           ,
           or
           desire
           of
           another
           Object
           :
           And
           there
           are
           but
           few
           so
           Masculine
           Minds
           ,
           as
           can
           by
           this
           indirect
           way
           take
           away
           great
           Pain
           or
           Sorrow
           ,
           tho
           many
           may
           allay
           or
           lessen
           it
           .
           Therefore
           Pleasure
           and
           Sorrow
           are
           not
           Acts
           of
           the
           Will
           or
           Affections
           ,
           nor
           are
           to
           be
           numbred
           among
           Affections
           ,
           but
           are
           common
           Results
           arising
           from
           them
           ,
           and
           from
           other
           Objects
           ,
           and
           are
           the
           Means
           of
           Reward
           and
           Punishment
           ,
           Happiness
           and
           Misery
           ,
           without
           which
           Creatures
           could
           be
           capable
           of
           neither
           .
        
         
         
           I
           may
           thus
           safely
           reason
           by
           Inspection
           in
           my
           own
           Mind
           ,
           and
           from
           the
           specifick
           Equality
           of
           other
           Men
           ,
           conclude
           the
           like
           of
           them
           :
           But
           I
           ought
           with
           much
           more
           tenderness
           and
           trembling
           to
           make
           Inferences
           of
           the
           Will
           of
           God
           ,
           and
           yet
           I
           know
           no
           other
           Mean
           to
           apprehend
           God's
           Will
           ,
           but
           by
           his
           own
           revealing
           it
           ,
           or
           by
           resemblance
           of
           Man's
           Will
           ,
           whom
           he
           hath
           declared
           to
           be
           made
           after
           his
           own
           Image
           ,
           removing
           all
           Imperfection
           in
           the
           Will
           of
           Man.
           So
           then
           I
           conceive
           God's
           Pleasure
           neither
           to
           be
           an
           Act
           of
           his
           Understanding
           ,
           nor
           of
           his
           Will
           ,
           but
           a
           distinct
           Act
           resulting
           from
           his
           Knowledg
           of
           himself
           in
           his
           Divine
           Perfections
           ,
           Decrees
           and
           Dispensations
           ,
           and
           in
           the
           Effects
           of
           them
           :
           And
           seeing
           this
           Knowledg
           is
           unchangeable
           ,
           so
           must
           his
           Pleasure
           be
           ,
           and
           so
           must
           his
           Will
           be
           of
           the
           continuance
           of
           that
           Pleasure
           ,
           as
           it
           results
           from
           the
           natural
           or
           moral
           Perfection
           of
           his
           Creatures
           ,
           in
           which
           his
           Pleasure
           differs
           from
           the
           Pleasure
           of
           Creatures
           ,
           who
           cannot
           necessarily
           have
           the
           Objects
           of
           Pleasure
           .
           His
           Pleasure
           also
           is
           infinite
           ,
           and
           can
           be
           no
           greater
           ,
           nor
           no
           less
           ,
           intensively
           ,
           tho
           it
           may
           be
           extensively
           ;
           for
           he
           delights
           not
           only
           in
           the
           Idea
           of
           his
           Creatures
           when
           they
           exist
           not
           ,
           but
           he
           does
           also
           delight
           in
           the
           Works
           of
           his
           Hands
           when
           they
           do
           exist
           ,
           yet
           doth
           no
           more
           fully
           delight
           ,
           nor
           is
           more
           happy
           when
           they
           do
           exist
           ,
           than
           before
           .
        
         
           The
           infinite
           Perfections
           of
           God
           ,
           and
           the
           infinite
           Pleasure
           thence
           resulting
           ,
           admit
           of
           no
           Grief
           ;
           in
           which
           also
           his
           Pleasure
           differs
           from
           the
           Pleasure
           of
           Creatures
           :
           and
           we
           can
           no
           otherwise
           understand
           Expressions
           ascribing
           Grief
           to
           God
           ,
           than
           as
           we
           understand
           those
           which
           ascribe
           to
           him
           a
           Face
           ,
           a
           Heart
           ,
           Eyes
           or
           Hands
           ,
           that
           is
           ,
           by
           Resemblance
           or
           Similitude
           .
           Yet
           it
           is
           truly
           and
           properly
           said
           ,
           that
           
           God
           taketh
           no
           Pleasure
           in
           the
           Evil
           of
           Sin
           ,
           and
           yet
           he
           hath
           no
           Grief
           arising
           thence
           ,
           but
           Displeasure
           ;
           and
           it
           is
           the
           Divine
           Prerogative
           ,
           that
           he
           doth
           take
           Pleasure
           in
           good
           Things
           when
           they
           are
           ,
           but
           hath
           no
           Grief
           or
           abatement
           of
           his
           Pleasure
           when
           they
           are
           not
           ;
           whereof
           great
           Souls
           have
           some
           shadow
           of
           Resemblance
           ,
           they
           can
           take
           Pleasure
           in
           all
           things
           so
           far
           as
           is
           congruous
           to
           their
           Principles
           ,
           inbred
           or
           infused
           ,
           and
           yet
           have
           no
           Grief
           for
           wanting
           of
           them
           :
           and
           therefore
           have
           more
           noble
           Minds
           than
           the
           Stoicks
           ,
           who
           do
           endeavour
           to
           eradicate
           all
           Pleasures
           ,
           that
           they
           might
           not
           be
           grieved
           by
           the
           wanting
           of
           them
           ,
           which
           is
           only
           fit
           for
           weaker
           Minds
           who
           find
           in
           themselves
           that
           Effect
           .
        
         
           I
           have
           great
           aversion
           from
           the
           Thoughts
           that
           any
           Will
           of
           God
           should
           be
           ineffectual
           ,
           which
           I
           cannot
           see
           consistent
           with
           his
           Infinite
           Perfections
           ;
           and
           therefore
           I
           do
           not
           apprehend
           that
           his
           Commands
           ,
           Prohibitions
           ,
           Institutions
           or
           Laws
           ,
           are
           Acts
           of
           his
           Will
           ,
           but
           of
           his
           Pleasure
           or
           Acceptance
           ,
           which
           is
           his
           Pleasure
           in
           those
           things
           that
           are
           offered
           to
           him
           ,
           which
           he
           doth
           not
           reject
           :
           Otherwise
           they
           could
           not
           be
           without
           effecting
           the
           thing
           commanded
           or
           ordain'd
           ,
           but
           being
           Acts
           of
           his
           Plasure
           ,
           they
           do
           oblige
           the
           Creature
           to
           be
           obsequious
           ,
           and
           by
           the
           annexed
           Penalties
           and
           Rewards
           according
           to
           his
           Pleasure
           they
           become
           Divine
           Laws
           ,
           and
           they
           are
           the
           Ground
           of
           his
           rewarding
           and
           punishing
           Justice
           ,
           whereby
           his
           Will
           may
           be
           exercised
           about
           them
           to
           apply
           Rewards
           ,
           Punishments
           or
           Remission
           ,
           which
           are
           ever
           effectual
           .
           Tho
           the
           Will
           of
           Creatures
           is
           not
           productive
           of
           Natural
           Effects
           ,
           yet
           it
           is
           productive
           of
           Moral
           Effects
           ,
           not
           only
           by
           Promises
           ,
           whence
           there
           arises
           a
           Right
           or
           Power
           of
           Exaction
           ,
           but
           in
           Dominion
           and
           
           Property
           ,
           which
           by
           the
           Law
           of
           Nature
           is
           transmitted
           by
           the
           Will
           alone
           ,
           but
           the
           Will
           of
           God
           must
           have
           the
           intendéd
           Effect
           ;
           and
           therefore
           it
           is
           not
           God's
           Will
           ,
           but
           his
           Pleasure
           that
           is
           implied
           in
           his
           Commands
           and
           Laws
           ;
           so
           that
           there
           is
           never
           a
           Discrepancy
           between
           what
           is
           expressed
           and
           what
           is
           meant
           .
        
         
           These
           Thoughts
           are
           very
           sutable
           to
           those
           two
           eminent
           places
           in
           Scripture
           .
           
             For
             I
             have
             no
             Pleasure
             in
             the
             Death
             of
             him
             that
             dieth
             ,
             saith
             the
             Lord.
          
           And
           again
           ,
           
             As
             I
             live
             ,
             saith
             the
             Lord
             ,
             I
             have
             no
             Pleasure
             in
             the
             Death
             of
             the
             wicked
             ,
             but
             that
             the
             wicked
             turn
             from
             his
             way
             ,
             and
             live
             .
             Turn
             ye
             ,
             turn
             ye
             from
             your
             evil
             Ways
             ;
             for
             why
             will
             ye
             die
             ,
             O
             House
             of
          
           Israel
           ?
           Here
           is
           a
           Command
           to
           turn
           expresly
           attributed
           to
           God's
           Pleasure
           ,
           not
           to
           his
           operant
           Will
           ,
           which
           could
           not
           have
           failed
           in
           the
           Effect
           to
           make
           them
           to
           turn
           ;
           but
           their
           turning
           and
           their
           living
           were
           both
           pleasing
           ,
           and
           their
           not
           turning
           and
           dying
           were
           also
           both
           displeasing
           unto
           God.
           There
           can
           be
           no
           doubt
           concerning
           their
           turning
           or
           not
           turning
           ,
           but
           it
           may
           be
           more
           doubtful
           ,
           how
           God
           should
           have
           no
           Pleasure
           in
           the
           Death
           of
           the
           Wicked
           ,
           or
           that
           it
           should
           not
           be
           by
           his
           Will
           ,
           seeing
           it
           is
           the
           Execution
           of
           his
           Justice
           ;
           and
           I
           am
           satisfied
           that
           it
           is
           his
           Will
           ,
           as
           it
           is
           an
           Act
           of
           Justice
           ,
           but
           not
           simply
           and
           in
           it self
           .
           There
           is
           no
           Difficulty
           that
           a
           just
           Judg
           may
           at
           once
           ,
           not
           only
           have
           Pleasure
           in
           ,
           but
           may
           will
           the
           Death
           of
           a
           Malefactor
           ,
           but
           would
           be
           very
           far
           from
           taking
           Pleasure
           in
           ,
           or
           willing
           his
           Death
           ,
           if
           it
           were
           not
           by
           a
           necessary
           Act
           of
           Justice
           ;
           but
           on
           the
           contrary
           ,
           would
           have
           Pleasure
           in
           the
           continuance
           of
           his
           Life
           :
           tho
           it
           be
           said
           ,
           God
           will
           have
           all
           Men
           to
           be
           saved
           ,
           the
           former
           Texts
           clear
           it
           to
           be
           only
           God's
           approbative
           Will
           or
           Pleasure
           .
        
         
         
           I
           am
           convinced
           ,
           that
           it
           must
           be
           a
           dangerous
           Error
           to
           conceive
           ,
           that
           God
           willeth
           the
           Death
           of
           his
           Rational
           Creatures
           ,
           as
           being
           in
           the
           order
           of
           Nature
           prior
           to
           the
           permission
           of
           Sin
           ,
           or
           that
           he
           hath
           Pleasure
           in
           it
           without
           consideration
           of
           Sin
           ,
           in
           the
           order
           of
           Nature
           antecedent
           ;
           which
           I
           can
           conceive
           no
           way
           reconcilable
           with
           these
           Texts
           :
           For
           if
           it
           should
           be
           said
           ,
           that
           God
           hath
           Pleasure
           in
           the
           Misery
           of
           a
           Creature
           ,
           as
           an
           Act
           of
           his
           Soveraignty
           or
           Freedom
           ;
           if
           any
           can
           please
           themselves
           ,
           in
           that
           there
           is
           no
           Contradiction
           they
           cannot
           reconcile
           ,
           yet
           that
           were
           no
           way
           consistent
           with
           the
           Sincerity
           ,
           Bounty
           or
           Goodness
           of
           God
           ,
           and
           far
           from
           representing
           him
           as
           infinitely
           amiable
           .
        
         
           I
           think
           it
           far
           from
           giving
           Satisfaction
           ,
           or
           from
           making
           a
           difficult
           Objection
           from
           that
           Metaphysical
           Maxim
           ,
           
             That
             which
             is
             last
             in
             Execution
             ,
             is
             first
             in
             Intention
             :
          
           which
           is
           very
           improper
           to
           be
           applied
           to
           God
           ,
           whose
           Intentions
           are
           all
           together
           ,
           and
           hath
           its
           Exceptions
           even
           as
           to
           Creatures
           .
           For
           a
           Law-giver
           doth
           not
           first
           intend
           the
           Death
           of
           his
           Subjects
           by
           a
           Capital
           Law
           ,
           neither
           at
           all
           intend
           their
           Death
           simply
           ,
           nor
           can
           he
           so
           take
           Pleasure
           in
           it
           ,
           if
           he
           be
           not
           a
           Tyrant
           ,
           and
           yet
           is
           pleased
           in
           the
           Execution
           after
           the
           Capital
           Crime
           deserving
           it
           .
           But
           the
           blessed
           and
           benign
           God
           doth
           never
           intend
           the
           Misery
           of
           his
           Creature
           abstractly
           and
           simply
           ;
           for
           his
           last
           End
           is
           his
           own
           Glory
           ,
           whereunto
           the
           Misery
           of
           the
           Creature
           is
           no
           Mean
           ,
           but
           his
           Act
           of
           Justice
           upon
           the
           sinning
           Creature
           ;
           neither
           is
           Sin
           willed
           or
           intended
           by
           God
           ,
           who
           exerciseth
           no
           other
           Act
           in
           it
           ,
           but
           Permission
           ,
           which
           is
           immanent
           ,
           having
           no
           positive
           extrinsick
           Effect
           but
           Restraint
           ,
           and
           over-ruling
           of
           it
           ,
           and
           upon
           the
           occasion
           of
           it
           ,
           doing
           holy
           Acts
           for
           his
           Glory
           ;
           so
           that
           all
           the
           
           Joints
           of
           that
           Objection
           are
           enervated
           .
        
         
           There
           is
           another
           eminent
           Difference
           between
           the
           Will
           of
           God
           and
           our
           Will
           ;
           we
           do
           oft-times
           wish
           that
           which
           is
           impossible
           ,
           as
           that
           that
           which
           is
           past
           were
           recalled
           ,
           or
           that
           we
           might
           enjoy
           all
           sinful
           Pleasures
           ,
           and
           also
           the
           Favour
           of
           God
           and
           Blessedness
           .
           There
           is
           properly
           no
           Wish
           to
           be
           attributed
           to
           God
           ;
           for
           tho
           sometimes
           he
           doth
           express
           himself
           as
           wishing
           or
           wondering
           ,
           that
           is
           only
           to
           speak
           to
           Children
           in
           their
           own
           Language
           ,
           signifying
           what
           is
           pleasing
           or
           displeasing
           to
           him
           .
        
         
           It
           is
           our
           Imperfection
           ,
           that
           because
           our
           narrow
           Minds
           cannot
           comprehend
           many
           things
           at
           once
           ,
           we
           form
           abstract
           Notions
           of
           things
           ,
           having
           all
           the
           Attributes
           in
           which
           many
           Individuals
           do
           agree
           ,
           and
           having
           none
           in
           which
           they
           do
           differ
           :
           And
           as
           these
           Notions
           are
           in
           our
           Understanding
           ,
           so
           are
           there
           general
           Desires
           in
           our
           Will
           ,
           which
           cannot
           agree
           to
           the
           Omniscient
           God
           ,
           and
           yet
           he
           oft-times
           speaks
           to
           us
           in
           our
           own
           Language
           ,
           as
           if
           he
           made
           use
           of
           such
           Notions
           or
           general
           Desires
           ,
           whereas
           he
           conceives
           or
           wills
           only
           Individuals
           .
        
         
           We
           do
           also
           frequently
           exert
           conditional
           Acts
           of
           Will
           ,
           or
           those
           Acts
           which
           School-men
           call
           Velleities
           ,
           whereby
           we
           do
           not
           absolutely
           will
           ,
           but
           only
           in
           such
           contingent
           and
           uncertain
           Cases
           ;
           for
           if
           these
           Cases
           were
           certain
           ,
           and
           to
           us
           certainly
           known
           ,
           it
           were
           no
           more
           a
           conditional
           Will
           ,
           but
           an
           absolute
           ,
           not
           to
           take
           a
           present
           Effect
           ,
           but
           when
           that
           Case
           occurred
           .
           This
           Imperfection
           must
           also
           be
           removed
           from
           the
           Will
           of
           God
           ,
           to
           whom
           no
           Case
           can
           be
           uncertain
           ,
           and
           yet
           he
           oft
           speaks
           to
           our
           Capacity
           in
           Expressions
           conditionally
           conceived
           ;
           and
           therefore
           these
           appearing
           Conditions
           
           are
           truly
           Terms
           ,
           tho
           they
           may
           be
           as
           Conditions
           to
           us
           ,
           to
           whom
           they
           are
           uncertain
           .
        
         
           I
           pity
           those
           who
           make
           so
           evil
           use
           of
           God's
           Condescendence
           to
           speak
           after
           the
           manner
           of
           Men
           ,
           as
           to
           represent
           God
           as
           wishing
           a
           thing
           past
           had
           not
           been
           ,
           or
           having
           general
           or
           conditional
           Acts
           of
           his
           Will
           or
           Decree
           ,
           which
           yet
           the
           Authority
           of
           Men
           and
           Prepossession
           make
           many
           to
           cleave
           unto
           .
        
         
           The
           Decrees
           of
           God
           are
           commonly
           attributed
           to
           his
           Will
           ;
           I
           shall
           endeavour
           to
           extricate
           my
           Thoughts
           concerning
           these
           ,
           as
           may
           most
           agree
           with
           the
           Infinite
           Perfection
           of
           God
           ,
           when
           I
           shall
           meditate
           upon
           God's
           Dominion
           exercised
           in
           the
           Election
           and
           Salvation
           of
           some
           of
           his
           Creatures
           ,
           and
           his
           just
           Rejection
           and
           Punishment
           of
           others
           .
        
      
       
         
           
             MEDITATION
             VI.
          
           Upon
           the
           Power
           of
           God.
           
        
         
           OMniscience
           ,
           Choice
           and
           Intention
           would
           come
           far
           short
           of
           the
           glorious
           Idea
           or
           Image
           of
           God
           :
           He
           must
           also
           be
           a
           powerful
           ,
           yea
           an
           All-powerful
           ,
           Almighty
           ,
           or
           Omnipotent
           Spirit
           ,
           whereby
           he
           hath
           Strength
           and
           Ability
           to
           bring
           every
           thing
           to
           pass
           that
           is
           possible
           ;
           therefore
           it
           is
           said
           God
           hath
           spoken
           once
           ,
           twice
           have
           I
           heard
           this
           ,
           
             That
             Power
             belongeth
             unto
             God.
          
           The
           Reduplication
           imports
           a
           strong
           Asseveration
           ,
           and
           of
           God
           alone
           it
           may
           be
           said
           ,
           that
           Power
           belongeth
           unto
           Him
           ;
           the
           Creatures
           have
           it
           only
           by
           Gift
           ,
           and
           in
           measure
           :
           
           and
           tho
           it
           be
           their
           own
           as
           to
           other
           Creatures
           ,
           not
           as
           to
           God
           ;
           for
           as
           to
           Him
           it
           is
           but
           as
           the
           Peculium
           of
           Servants
           ,
           which
           their
           Master
           can
           take
           from
           them
           at
           all
           times
           without
           Wrong
           .
        
         
           Power
           is
           the
           Principle
           of
           Action
           or
           Operation
           ,
           as
           these
           are
           distinguished
           from
           Thought
           and
           Intention
           ;
           which
           tho
           they
           be
           Acts
           of
           the
           Understanding
           and
           Will
           ,
           yet
           they
           have
           no
           transient
           Operation
           ,
           of
           which
           Power
           is
           the
           Principle
           .
           These
           Operations
           may
           be
           in
           the
           same
           Subject
           ,
           but
           not
           in
           the
           same
           Faculty
           ;
           the
           Understanding
           operates
           on
           the
           Will
           ,
           and
           the
           Will
           on
           the
           Understanding
           of
           the
           same
           Person
           ,
           and
           both
           Understanding
           and
           Will
           ,
           Pleasure
           and
           Grief
           ,
           are
           Acts
           that
           have
           their
           own
           Activities
           ,
           that
           may
           be
           called
           Powers
           ,
           but
           for
           distinction
           are
           better
           called
           Faculties
           ;
           but
           Powers
           strictly
           taken
           as
           distinct
           from
           these
           Powers
           ,
           may
           be
           either
           necessary
           ,
           which
           can
           never
           be
           out
           of
           act
           ,
           or
           free
           ,
           which
           can
           exist
           when
           they
           operate
           not
           ;
           and
           it
           may
           either
           be
           immanent
           in
           the
           same
           Subject
           ,
           or
           transient
           ,
           terminate
           on
           another
           Subject
           ;
           and
           may
           be
           either
           natural
           ,
           that
           is
           in
           the
           Nature
           received
           by
           Creation
           of
           its
           Subject
           ,
           or
           adventitious
           ,
           as
           an
           Habit
           acquired
           or
           infused
           ;
           and
           in
           some
           cases
           it
           is
           absolute
           ,
           in
           others
           it
           is
           limited
           ,
           that
           is
           ,
           doth
           not
           fully
           exercise
           it self
           ,
           by
           resistance
           of
           another
           Power
           ,
           or
           by
           the
           free
           choice
           of
           the
           Person
           that
           hath
           it
           ;
           such
           is
           a
           moral
           Power
           ,
           which
           will
           operate
           no
           further
           than
           is
           congruous
           to
           the
           Operant's
           other
           Perfections
           or
           Pleasure
           .
        
         
           The
           most
           perfect
           Power
           is
           that
           which
           can
           work
           all
           that
           it
           can
           will
           ,
           but
           doth
           work
           no
           more
           than
           which
           it
           doth
           will
           ;
           and
           this
           only
           is
           the
           Omnipotent
           Power
           of
           God
           ,
           it
           doth
           not
           only
           extend
           
           to
           what
           he
           actually
           willeth
           ,
           but
           what
           he
           could
           will
           ;
           and
           therefore
           the
           Power
           of
           God
           doth
           far
           exceed
           that
           which
           he
           actually
           willeth
           or
           intendeth
           ,
           that
           is
           ,
           his
           absolute
           Power
           which
           hath
           no
           Bounds
           :
           for
           tho
           he
           limits
           the
           Acts
           of
           his
           Power
           by
           all
           his
           Moral
           Perfections
           ,
           and
           by
           his
           liberty
           of
           Indifferency
           ,
           yet
           the
           Power
           it self
           is
           ever
           the
           same
           ,
           abstract
           from
           Good
           or
           Evil
           ;
           he
           doth
           not
           abstain
           from
           doing
           Evil
           for
           want
           of
           Power
           or
           Might
           to
           do
           it
           ,
           but
           because
           it
           is
           unworthy
           of
           ,
           and
           unbecoming
           his
           glorious
           Nature
           :
           and
           tho
           his
           Power
           could
           counteract
           it self
           ,
           his
           Wisdom
           would
           not
           admit
           it
           ;
           yet
           the
           Exercise
           of
           his
           Power
           is
           as
           certainly
           regulate
           by
           his
           Holiness
           as
           if
           he
           had
           no
           Power
           to
           do
           otherwise
           :
           And
           therefore
           when
           it
           is
           said
           ,
           that
           it
           is
           impossible
           for
           God
           to
           lie
           ,
           the
           meaning
           is
           ,
           that
           it
           is
           not
           simply
           ,
           but
           eventually
           impossible
           ,
           that
           is
           ,
           it
           is
           as
           certain
           he
           will
           not
           do
           it
           ,
           as
           if
           he
           could
           not
           do
           it
           .
        
         
           God's
           Power
           is
           to
           be
           considered
           as
           it
           is
           in
           the
           Faculty
           ,
           or
           in
           Act
           ;
           in
           Act
           it
           is
           exerted
           by
           his
           Will
           to
           have
           present
           Effect
           ,
           as
           in
           the
           Faculty
           it
           is
           exerted
           in
           his
           Purpose
           or
           Intention
           of
           that
           which
           is
           to
           be
           ,
           and
           the
           Complex
           of
           all
           these
           is
           his
           Omnipotence
           .
           
             For
             thou
             hast
             created
             all
             things
             ,
             and
             by
             thy
             Will
             they
             are
             and
             were
             created
             ,
          
           where
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           better
           term'd
           Will
           than
           Pleasure
           .
        
         
           The
           Perfection
           of
           God's
           Power
           imports
           that
           it
           must
           be
           inexhaustible
           ,
           or
           then
           it
           behoved
           to
           cease
           and
           fail
           ,
           which
           holds
           both
           as
           to
           Quantity
           and
           Quality
           .
           If
           God
           should
           create
           a
           Body
           so
           great
           that
           he
           could
           add
           nothing
           to
           it
           ,
           then
           his
           extensive
           Power
           were
           exhausted
           ,
           and
           would
           cease
           ,
           so
           that
           he
           had
           no
           extensive
           Power
           :
           Or
           if
           God
           gave
           an
           infinite
           Strength
           ,
           Pressure
           or
           Motion
           ,
           his
           Power
           
           of
           giving
           that
           Strength
           were
           exhausted
           ,
           and
           should
           cease
           :
           Therefore
           God
           cannot
           do
           all
           that
           he
           can
           do
           ,
           that
           is
           ,
           he
           cannot
           actually
           do
           all
           that
           is
           in
           his
           absolute
           Power
           ,
           because
           he
           cannot
           will
           it
           ,
           thereby
           to
           terminate
           his
           own
           Perfection
           ,
           whereby
           his
           Power
           is
           regulated
           by
           his
           Wisdom
           .
        
         
           I
           know
           the
           Notions
           of
           the
           School-men
           endeavouring
           to
           clear
           the
           Power
           of
           God
           ,
           have
           much
           obscured
           it
           ,
           supposing
           real
           Beings
           eternal
           and
           necessary
           ,
           and
           imputing
           to
           their
           Nature
           the
           Cause
           of
           Impossibility
           ,
           by
           reason
           of
           their
           Incapacity
           ;
           they
           are
           not
           satisfied
           that
           these
           Entities
           be
           but
           
             entia
             rationis
          
           ,
           the
           Fiction
           of
           Man's
           Brain
           by
           Resemblance
           ,
           being
           as
           when
           Darkness
           is
           apprehended
           as
           a
           colour
           like
           to
           Blackness
           ,
           but
           they
           will
           have
           them
           real
           Entities
           ;
           and
           their
           Imagination
           which
           hath
           a
           kind
           of
           Omnipotence
           in
           these
           Notions
           ,
           proceedeth
           to
           make
           a
           whole
           Frame
           and
           Scheme
           of
           their
           own
           coining
           ,
           giving
           to
           a
           multitude
           of
           such
           Entities
           their
           different
           Attributes
           ,
           and
           thence
           deducing
           innumerable
           Conclusions
           ,
           all
           which
           must
           be
           eternal
           Verities
           .
           So
           that
           God
           by
           Creation
           gives
           only
           the
           Existence
           of
           Things
           ,
           whose
           Essence
           was
           eternal
           ,
           and
           so
           are
           the
           Essences
           of
           all
           things
           that
           are
           not
           inconsistent
           ,
           tho
           they
           were
           never
           to
           have
           Existence
           :
           And
           of
           late
           some
           have
           asserted
           ,
           that
           the
           real
           Existence
           of
           Matter
           ,
           and
           all
           its
           Properties
           are
           eternal
           .
           For
           supposing
           this
           World
           had
           never
           been
           ,
           or
           were
           destroyed
           ,
           yet
           it
           's
           impossible
           to
           conceive
           but
           there
           behoved
           to
           be
           Longitude
           ,
           Latitude
           and
           Profundity
           ,
           which
           are
           inseparable
           from
           a
           Body
           .
        
         
           All
           these
           are
           but
           the
           Births
           of
           Man's
           Brain
           ,
           inconsistent
           with
           the
           Infinite
           Perfections
           of
           God
           ,
           incroaching
           upon
           his
           Power
           ,
           his
           Freedom
           ,
           his
           
           Wisdom
           .
           On
           his
           Power
           ,
           that
           he
           could
           not
           annihilate
           any
           thing
           beside
           himself
           ;
           on
           his
           Freedom
           ,
           and
           the
           dependence
           of
           all
           things
           upon
           him
           :
           For
           if
           these
           eternal
           Entities
           were
           freely
           from
           God
           ,
           he
           could
           have
           forborn
           to
           create
           them
           ;
           if
           not
           ,
           then
           they
           behoved
           to
           flow
           from
           him
           by
           Emanation
           ,
           and
           so
           their
           Being
           did
           not
           depend
           upon
           him
           ;
           if
           they
           were
           freely
           from
           God
           ,
           yet
           they
           were
           not
           by
           Creation
           ,
           for
           that
           gives
           Existence
           ,
           and
           they
           have
           found
           no
           Term
           to
           express
           how
           they
           were
           from
           God
           ,
           but
           the
           Wisdom
           of
           God
           is
           exerted
           according
           to
           his
           Decrees
           of
           Creation
           and
           Providence
           .
        
         
           It
           is
           sufficiently
           clear
           ,
           that
           Possibility
           is
           only
           an
           extrinsick
           Denomination
           from
           the
           Power
           of
           God
           ,
           having
           no
           extrinsick
           real
           Object
           ,
           more
           than
           the
           Imagination
           can
           give
           to
           its
           Object
           ;
           or
           that
           the
           sight
           of
           an
           Object
           can
           operate
           something
           real
           in
           it
           .
           As
           to
           the
           eternal
           Verities
           that
           are
           not
           concerning
           the
           Eternal
           God
           ,
           they
           import
           only
           an
           identick
           Implication
           in
           the
           Terms
           whereby
           the
           Subject
           is
           supposed
           to
           be
           of
           such
           a
           nature
           in
           which
           the
           Attributes
           are
           necessarily
           implied
           ;
           as
           that
           every
           Triangle
           hath
           three
           Angles
           ,
           which
           is
           no
           more
           than
           that
           every
           Triangle
           is
           a
           Triangle
           ,
           or
           that
           every
           Triangle
           hath
           an
           Angle
           ,
           which
           is
           an
           identick
           Proposition
           to
           each
           of
           its
           Angles
           ,
           but
           inadequate
           to
           the
           whole
           :
           which
           imports
           no
           Reality
           ,
           or
           absolute
           Entity
           ;
           but
           only
           that
           whenever
           there
           is
           a
           Triangle
           ,
           it
           must
           have
           Angles
           ,
           but
           doth
           not
           import
           that
           the
           Triangle
           or
           Angles
           have
           a
           Being
           ,
           or
           are
           real
           ,
           neither
           is
           there
           any
           more
           Reality
           .
           That
           our
           Fancy
           cannot
           apprehend
           a
           
             non
             ens
          
           ,
           but
           by
           resemblance
           of
           an
           Entity
           ,
           and
           so
           it
           apprehends
           Vacuity
           ,
           as
           a
           Body
           ,
           having
           Dimensions
           ,
           which
           imports
           
           no
           more
           Reality
           ,
           than
           when
           it
           apprehends
           Darkness
           as
           Blackness
           .
        
         
           Therefore
           God's
           Power
           is
           not
           circumscribed
           by
           Possibility
           or
           Consistency
           ,
           as
           by
           the
           Narrowness
           or
           Incapacity
           of
           the
           Object
           ,
           but
           because
           the
           Divine
           Perfections
           cannot
           jar
           or
           counteract
           one
           another
           .
        
         
           There
           is
           another
           no
           less
           groundless
           and
           inconsistent
           Imagination
           ,
           That
           God
           by
           his
           Power
           preserves
           himself
           ,
           and
           that
           he
           is
           the
           Cause
           of
           his
           own
           Being
           ;
           whereas
           God
           neither
           has
           nor
           can
           have
           a
           Cause
           ,
           and
           Preservation
           is
           never
           competent
           but
           to
           that
           which
           had
           a
           Cause
           ,
           and
           is
           a
           dependent
           Being
           .
        
         
           The
           regulated
           Power
           of
           God
           abates
           nothing
           of
           its
           Infiniteness
           ,
           because
           the
           Exercise
           of
           that
           Power
           is
           only
           limited
           by
           his
           Will
           and
           Choice
           ,
           not
           by
           the
           Power
           it self
           ,
           which
           still
           remaineth
           when
           it
           acteth
           not
           .
           God's
           Power
           is
           regulated
           by
           all
           his
           active
           Perfections
           ,
           as
           by
           Will
           ,
           by
           the
           unchangeableness
           of
           his
           Decree
           ,
           by
           his
           Purity
           and
           Holiness
           ,
           by
           his
           Bounty
           and
           Mercy
           ,
           by
           his
           Justice
           and
           Fidelity
           ,
           and
           by
           his
           Truth
           .
           And
           as
           it
           is
           said
           ,
           it
           is
           impossible
           for
           God
           to
           lie
           ,
           not
           by
           his
           absolute
           ,
           but
           by
           his
           regulate
           Power
           ;
           so
           it
           is
           no
           less
           impossible
           he
           should
           change
           his
           Purpose
           ,
           or
           his
           Works
           according
           to
           it
           ,
           or
           that
           he
           should
           not
           be
           good
           ,
           just
           ,
           faithful
           and
           true
           .
        
         
           God's
           Power
           is
           exerted
           not
           only
           according
           to
           his
           Will
           ,
           but
           (
           for
           any
           thing
           I
           can
           perceive
           by
           Reason
           or
           Revelation
           )
           by
           the
           sole
           Acts
           of
           his
           Will
           ,
           whereby
           he
           willeth
           any
           thing
           presently
           to
           be
           ,
           which
           the
           Scripture
           expresseth
           
             by
             the
             Word
             of
             his
             Power
             ,
          
           and
           that
           he
           commanded
           ,
           and
           it
           came
           to
           pass
           ;
           not
           by
           such
           Commands
           as
           he
           gives
           to
           the
           Rational
           Creatures
           ,
           which
           do
           but
           express
           his
           Pleasure
           
           and
           their
           Duty
           :
           But
           a
           Command
           to
           Things
           to
           exist
           must
           import
           his
           present
           Will
           ,
           and
           therefore
           the
           Word
           of
           his
           Power
           must
           be
           such
           a
           Word
           of
           Command
           ,
           as
           when
           Christ
           said
           to
           the
           Leper
           ,
           
             I
             will
             ,
             be
             thou
             clean
             ,
             and
             immediately
             his
             Leprosy
             was
             cleansed
             .
          
           He
           both
           proved
           that
           the
           Divine
           Power
           is
           exercised
           by
           sole
           Will
           ,
           and
           that
           himself
           was
           God.
           
        
         
           God's
           regulate
           Power
           by
           his
           Wisdom
           operates
           by
           the
           easiest
           and
           most
           accommodate
           way
           ,
           and
           doth
           nothing
           in
           vain
           ,
           that
           is
           ,
           not
           requisite
           for
           the
           End
           proposed
           ;
           but
           if
           the
           End
           proposed
           be
           not
           only
           the
           Production
           of
           such
           an
           Effect
           ,
           but
           with
           it
           the
           manifestation
           of
           the
           Greatness
           of
           his
           Power
           ,
           he
           would
           choose
           the
           way
           fit
           for
           that
           End
           ,
           and
           not
           for
           the
           Effect
           only
           ;
           as
           when
           he
           increased
           the
           Oil
           that
           sustained
           Elijah
           ,
           and
           the
           Widow
           of
           Sareptah
           :
           but
           he
           followed
           a
           more
           natural
           way
           when
           he
           fed
           him
           by
           the
           Raven
           ,
           whose
           swift
           Wings
           could
           soon
           reach
           places
           where
           the
           Famine
           had
           not
           reached
           .
           Christ
           in
           preserving
           Lazarus
           might
           have
           prevented
           his
           Death
           ,
           but
           he
           shews
           that
           he
           did
           it
           to
           glorify
           God.
           So
           he
           did
           feed
           the
           five
           thousand
           and
           the
           four
           thousand
           ,
           by
           multiplying
           the
           Loaves
           and
           Fishes
           ,
           tho
           he
           could
           have
           sustained
           their
           Strength
           a
           more
           accommodate
           ,
           but
           a
           less
           evidently
           miraculous
           way
           :
           Yet
           God
           will
           not
           alter
           the
           ordinary
           course
           of
           Nature
           ,
           tho
           thereby
           some
           Inconveniences
           arise
           to
           his
           own
           ;
           he
           worketh
           by
           the
           Powers
           of
           Nature
           ,
           without
           Creation
           or
           Miracle
           ,
           by
           preserving
           the
           Vigor
           of
           the
           Powers
           he
           gave
           ;
           and
           he
           doth
           over-rule
           the
           voluntary
           Powers
           ,
           whose
           Effects
           he
           ordinarily
           alters
           ,
           by
           giving
           Inclination
           to
           do
           those
           things
           they
           would
           not
           otherwise
           do
           ,
           whether
           as
           to
           a
           single
           Act
           ,
           or
           to
           a
           kind
           of
           Acts
           ,
           
           by
           stopping
           and
           diverting
           them
           towards
           other
           Objects
           ,
           or
           by
           permitting
           them
           to
           misapply
           their
           natural
           Powers
           in
           that
           which
           is
           evil
           .
        
         
           I
           know
           no
           Warrant
           to
           pray
           for
           the
           change
           of
           Weather
           ,
           but
           in
           extraordinary
           cases
           ,
           or
           to
           exercise
           Faith
           about
           these
           ,
           any
           further
           than
           concerns
           the
           Mind
           to
           make
           a
           good
           use
           of
           them
           .
        
         
           Many
           have
           stumbled
           at
           God's
           Power
           of
           Creation
           ,
           and
           therefore
           that
           God
           behoved
           to
           have
           a
           Subject
           to
           work
           upon
           which
           were
           eternal
           ,
           which
           the
           more
           propagated
           the
           Opinion
           of
           the
           impossibility
           of
           Vacuity
           ,
           and
           the
           infinite
           Extension
           of
           Matter
           ,
           tho
           the
           Authors
           of
           it
           do
           no
           less
           stiffly
           maintain
           Creation
           than
           others
           do
           ;
           That
           God
           is
           not
           the
           Author
           of
           Sin
           ,
           tho
           he
           be
           the
           principal
           Actor
           of
           it
           :
           but
           that
           eases
           not
           the
           Difficulty
           ,
           unless
           they
           suppose
           also
           that
           Angels
           and
           Souls
           are
           but
           the
           Motions
           of
           Matter
           ,
           which
           some
           are
           so
           grosly
           absurd
           as
           to
           affirm
           ;
           or
           that
           they
           are
           eternal
           ,
           which
           others
           more
           famous
           have
           professed
           ;
           or
           that
           they
           are
           Particles
           of
           the
           Divine
           Nature
           ,
           which
           is
           yet
           more
           absurd
           than
           any
           of
           the
           rest
           ,
           supposing
           an
           extended
           and
           divisible
           Deity
           .
           Is
           there
           any
           Inconsistency
           ,
           that
           that
           which
           once
           existed
           not
           ,
           should
           after
           exist
           ?
           How
           much
           must
           they
           derogate
           from
           the
           Power
           and
           Glory
           of
           God
           ,
           that
           would
           attribute
           nothing
           to
           him
           ,
           but
           to
           give
           Matter
           ,
           Figure
           and
           Motion
           ,
           and
           that
           not
           by
           an
           intrinsick
           Principle
           ,
           but
           in
           the
           same
           way
           that
           he
           operated
           the
           first
           six
           days
           ?
           These
           Men
           had
           better
           quit
           their
           Grounds
           than
           keep
           them
           with
           such
           Consequences
           ,
           and
           yet
           it
           is
           from
           Consequences
           that
           they
           take
           them
           up
           ,
           which
           might
           be
           better
           misbelieved
           than
           these
           ,
           tho
           they
           had
           far
           more
           probability
           both
           from
           Sense
           and
           Reason
           ;
           but
           if
           there
           
           be
           Incomprehensibility
           in
           either
           case
           ,
           it
           ought
           least
           to
           be
           applied
           with
           so
           great
           Derogation
           to
           the
           Power
           of
           God.
           
        
         
           This
           Power
           working
           immediately
           by
           the
           Act
           of
           the
           Will
           ,
           is
           an
           incommunicable
           Perfection
           of
           God
           ,
           and
           a
           part
           of
           that
           Glory
           which
           he
           will
           give
           to
           no
           other
           ;
           and
           therefore
           it
           is
           impossible
           that
           any
           Creature
           could
           create
           ,
           and
           no
           more
           consistent
           ,
           than
           that
           God
           should
           make
           more
           Gods.
           Whatsoever
           is
           effectuate
           by
           sole
           Will
           ,
           is
           an
           Act
           of
           Creation
           ,
           whether
           it
           be
           the
           Production
           of
           a
           Substance
           ,
           of
           a
           Power
           ,
           yea
           ,
           or
           of
           a
           Mode
           or
           Accident
           ,
           or
           any
           thing
           above
           the
           Powers
           of
           Nature
           or
           Grace
           .
        
         
           Therefore
           no
           Creature
           can
           be
           any
           more
           than
           the
           Instrument
           of
           working
           a
           Miracle
           ,
           and
           that
           only
           when
           God
           willeth
           the
           individual
           Act
           ;
           and
           no
           Creature
           can
           have
           a
           Power
           to
           work
           Miracles
           of
           any
           kind
           ,
           as
           the
           Creature
           willeth
           ,
           or
           that
           God
           should
           work
           a
           Miracle
           at
           the
           choice
           of
           the
           Creature
           ,
           which
           were
           a
           Dependance
           unbecoming
           his
           Majesty
           .
           We
           must
           not
           think
           that
           the
           Faith
           of
           Miracles
           was
           an
           Arbitrary
           Habit
           ,
           as
           when
           Christ
           said
           to
           his
           Disciples
           ,
           
             If
             ye
             had
             Faith
             as
             a
             grain
             of
             Mustard-seed
             ,
             ye
             should
             say
             to
             this
             Mountain
             ,
             Be
             removed
             hence
             ,
             and
             cast
             into
             the
             Sea
             :
          
           it
           imports
           no
           more
           ,
           than
           that
           God
           at
           that
           time
           ,
           for
           Confirmation
           of
           the
           Gospel
           ,
           would
           make
           them
           Instruments
           of
           some
           particular
           Acts
           of
           supernatural
           Power
           ,
           as
           he
           moved
           them
           ,
           yet
           not
           at
           their
           Desire
           ,
           but
           his
           own
           .
        
         
           There
           is
           a
           groundless
           Imagination
           that
           hath
           much
           spread
           it self
           ,
           That
           God
           hath
           given
           a
           Power
           to
           all
           Men
           ,
           or
           to
           all
           Christians
           ,
           to
           produce
           Effects
           in
           Creatures
           ,
           by
           their
           firm
           and
           full
           Perswasion
           and
           Desire
           that
           these
           Effects
           should
           be
           ;
           and
           that
           they
           
           are
           not
           such
           Effects
           ,
           is
           ,
           because
           few
           or
           none
           attain
           to
           that
           Perswasion
           ;
           and
           so
           the
           very
           Power
           vanisheth
           and
           were
           frustraneous
           ,
           and
           inconsistent
           with
           the
           Wisdom
           of
           God
           ,
           that
           doth
           nothing
           in
           vain
           ,
           as
           well
           as
           with
           the
           incommunicable
           Power
           of
           God.
           
        
         
           I
           pray
           God
           Men
           would
           advert
           and
           consider
           ,
           what
           ground
           there
           is
           to
           believe
           that
           God
           hath
           given
           a
           Power
           to
           a
           Priest
           or
           Minister
           ,
           that
           at
           his
           Desire
           ,
           so
           oft
           as
           he
           pleases
           to
           express
           the
           words
           of
           Consecration
           of
           Bread
           and
           Wine
           in
           the
           Eucharist
           ,
           the
           most
           stupendous
           Miracles
           should
           then
           arise
           of
           course
           ;
           or
           that
           by
           their
           Consecration
           the
           Elements
           should
           have
           a
           Power
           or
           Efficacy
           to
           confer
           Grace
           ,
           or
           otherwise
           to
           confirm
           it
           ,
           than
           that
           by
           the
           solemn
           Preparation
           of
           the
           Heart
           ,
           and
           the
           earnest
           Prayer
           of
           the
           Creature
           ,
           God
           would
           more
           readily
           grant
           their
           Desire
           than
           at
           other
           times
           ,
           or
           how
           by
           applying
           the
           Water
           in
           Baptism
           ,
           at
           Desire
           Original
           Sin
           should
           be
           forgiven
           ,
           or
           Grace
           should
           be
           given
           ;
           which
           incroacheth
           not
           only
           upon
           the
           incommunicable
           Power
           of
           God
           ,
           but
           upon
           his
           Wisdom
           ,
           that
           he
           should
           give
           Grace
           to
           all
           that
           were
           baptized
           ,
           which
           in
           the
           most
           part
           would
           prove
           frustraneous
           by
           being
           lost
           .
        
         
           They
           do
           not
           a
           little
           derogate
           from
           the
           Omnipotence
           of
           God
           ,
           who
           imagine
           that
           the
           very
           Nature
           and
           Essence
           of
           a
           created
           Will
           doth
           inseparably
           imply
           ,
           that
           God
           cannot
           otherwise
           determine
           it
           but
           by
           perswading
           ;
           yet
           no
           Perswasion
           can
           be
           so
           strong
           but
           it
           can
           reject
           it
           ,
           and
           choose
           the
           contrary
           ,
           whereby
           they
           fancy
           that
           they
           can
           clear
           God
           from
           any
           Accession
           to
           Sin
           ,
           even
           by
           Permission
           ;
           as
           if
           his
           Purity
           could
           not
           be
           preserved
           ,
           but
           by
           the
           loss
           of
           his
           Omnipotence
           :
           So
           that
           God
           has
           
           done
           all
           that
           is
           in
           his
           absolute
           Power
           to
           make
           every
           Rational
           Creature
           holy
           and
           happy
           .
           Yet
           the
           Pretext
           is
           vain
           :
           for
           it
           cannot
           be
           imagined
           ,
           that
           God
           should
           be
           so
           mean
           an
           Orator
           ,
           that
           he
           could
           not
           perswade
           Men
           to
           go
           to
           all
           Nations
           to
           preach
           and
           spread
           Books
           ,
           perswading
           them
           to
           embrace
           the
           true
           Religion
           ,
           which
           yet
           he
           hath
           not
           done
           ;
           and
           yet
           he
           hath
           done
           all
           that
           he
           could
           do
           ,
           not
           by
           his
           absolute
           Power
           ,
           but
           by
           his
           regulate
           Power
           ,
           by
           his
           most
           wise
           and
           holy
           Decrees
           .
           They
           might
           with
           more
           Pretext
           have
           said
           ,
           that
           God
           in
           his
           Freedom
           and
           Wisdom
           ,
           had
           decreed
           that
           he
           would
           make
           no
           farther
           use
           of
           his
           Power
           ,
           but
           by
           Perswasion
           ;
           yet
           that
           would
           have
           incorached
           upon
           his
           Wisdom
           and
           Soveraignty
           ,
           that
           he
           hath
           made
           Creatures
           which
           he
           could
           not
           effectually
           govern
           ;
           so
           that
           it
           is
           without
           all
           ground
           in
           Reason
           or
           Revelation
           ,
           that
           he
           hath
           so
           decreed
           .
        
         
           It
           is
           a
           very
           brutish
           Pretence
           ,
           that
           it
           were
           a
           brute
           Power
           ,
           and
           not
           rational
           ,
           to
           infuse
           Habits
           or
           Inclinations
           in
           Rational
           Creatures
           ;
           seeing
           these
           infused
           Powers
           act
           at
           the
           Judgment
           and
           Choice
           of
           Reason
           ,
           though
           in
           some
           cases
           without
           Hesitation
           or
           Deliberation
           ,
           are
           Creatures
           perswaded
           to
           desire
           their
           own
           Well-being
           ,
           or
           Parents
           perswaded
           to
           love
           their
           own
           Children
           ,
           or
           any
           to
           pity
           the
           injured
           miserable
           .
        
      
       
         
         
           
             MEDITATION
             VII
          
           .
           Upon
           the
           Oneness
           of
           God.
           
        
         
           IT
           is
           impossible
           and
           inconsistent
           ,
           that
           there
           could
           be
           more
           Gods
           than
           one
           ,
           both
           for
           the
           Omniscience
           and
           the
           Omnipotence
           of
           God
           ;
           for
           God
           is
           capable
           of
           no
           Imperfection
           ,
           and
           therefore
           is
           impassible
           :
           He
           knows
           not
           by
           any
           outward
           Impression
           or
           Manifestation
           ,
           but
           from
           Reflection
           upon
           his
           own
           Nature
           and
           Decrees
           ,
           by
           which
           he
           knows
           what
           will
           be
           the
           Effects
           of
           the
           Capacities
           he
           hath
           decreed
           to
           give
           to
           Creatures
           ,
           and
           by
           his
           own
           over-ruling
           them
           for
           his
           Glory
           .
           Therefore
           there
           can
           be
           no
           more
           Decrees
           but
           those
           which
           are
           in
           that
           Omniscient
           view
           ;
           if
           there
           were
           any
           other
           ,
           they
           could
           only
           be
           known
           by
           extrinsick
           Manifestations
           ,
           wherein
           God
           behoved
           to
           be
           Passive
           :
           So
           neither
           are
           such
           Decrees
           possible
           ,
           nor
           the
           Actings
           of
           them
           ,
           nor
           could
           they
           be
           known
           in
           a
           way
           consistent
           with
           the
           Divine
           Perfection
           .
        
         
           It
           is
           as
           evidently
           inconsistent
           there
           could
           be
           more
           Omnipotents
           than
           one
           ;
           for
           if
           they
           were
           equal
           in
           Power
           ,
           none
           of
           them
           could
           be
           Omnipotent
           ,
           for
           they
           could
           resist
           one
           another
           ,
           and
           so
           have
           no
           effectual
           Power
           ;
           and
           if
           they
           were
           unequal
           in
           Power
           ,
           the
           weaker
           could
           not
           be
           Omnipotent
           .
        
         
           The
           Omniscience
           and
           Omnipotence
           of
           God
           are
           his
           most
           evident
           Perfections
           ,
           even
           by
           the
           Light
           of
           
           Nature
           ;
           and
           his
           Oneness
           is
           fully
           and
           frequently
           asserted
           in
           Scripture
           .
        
         
           Scripture
           hath
           also
           revealed
           the
           Trinity
           in
           the
           Divine
           Nature
           ,
           which
           is
           the
           Foundation
           of
           the
           Salvation
           of
           the
           Elect
           ,
           carried
           along
           through
           the
           whole
           Current
           and
           Oeconomy
           of
           the
           Divine
           Decrees
           and
           Dispensations
           relating
           to
           Mankind
           ,
           from
           the
           Beginning
           revealing
           that
           the
           Seed
           of
           the
           Woman
           should
           bruise
           the
           Head
           of
           the
           Serpent
           ,
           and
           by
           all
           that
           is
           said
           of
           the
           Messiah
           in
           the
           Old
           Testament
           ,
           and
           of
           Christ
           in
           both
           Testaments
           .
           But
           it
           is
           declared
           to
           be
           a
           Mystery
           ,
           and
           the
           greatest
           Mystery
           ,
           ushered
           in
           with
           an
           unparallel'd
           note
           of
           Attention
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Great
             is
             the
             Mystery
             of
             Gidliness
             ,
             God
             manifested
             in
             the
             Flesh.
             
          
        
         
           Therefore
           the
           Trinity
           of
           Persons
           must
           be
           consistent
           with
           the
           Oneness
           of
           God
           ;
           and
           it
           must
           be
           a
           nearer
           Oneness
           than
           that
           of
           Individuals
           of
           one
           kind
           ,
           yet
           not
           such
           an
           Oneness
           as
           if
           there
           were
           but
           one
           Divine
           Person
           ,
           Hypostasis
           ,
           or
           Subsistence
           of
           the
           Divine
           Nature
           .
        
         
           It
           is
           too
           great
           Presumption
           for
           any
           in
           the
           State
           of
           Mortality
           to
           determine
           the
           manner
           of
           the
           Oneness
           of
           the
           Father
           ,
           Son
           and
           Eternal
           Spirit
           ,
           which
           is
           so
           clearly
           declared
           a
           Mystery
           near
           the
           close
           of
           the
           Canon
           of
           Scripture
           ,
           never
           unfolded
           after
           in
           it
           .
        
         
           The
           Trinity
           hath
           been
           asserted
           and
           owned
           with
           the
           greatest
           Firmness
           and
           Forwardness
           in
           the
           purest
           State
           of
           the
           antient
           Christian
           Church
           ;
           and
           the
           least
           Derogation
           attempted
           against
           it
           ,
           by
           the
           Arians
           ,
           hath
           been
           condemned
           with
           Abhorrence
           ,
           by
           the
           most
           Eminent
           and
           Orthodox
           Fathers
           ,
           and
           by
           the
           Determination
           and
           Solemn
           Confession
           of
           Faith
           by
           the
           Council
           of
           Nice
           ;
           and
           it
           is
           amongst
           the
           most
           incontestably
           Catholick
           Doctrines
           of
           the
           Universal
           
           Church
           ,
           owned
           by
           all
           National
           Societies
           of
           Christians
           in
           the
           World
           above
           the
           course
           of
           a
           thousand
           Years
           .
        
         
           Augustine
           and
           some
           others
           of
           the
           Fathers
           have
           attempted
           to
           give
           some
           Resemblances
           of
           the
           Trinity
           in
           Unity
           ,
           though
           he
           still
           acknowledgeth
           it
           to
           be
           a
           Mystery
           they
           could
           not
           fully
           comprehend
           .
        
         
           So
           Augustine
           ,
           in
           his
           15th
           Book
           of
           that
           Treatise
           he
           wrote
           upon
           the
           Trinity
           ,
           saith
           ,
           
             That
             we
             have
             a
             Representation
             of
             the
             Generation
             of
             the
             Son
             ,
             by
             the
             Father
             ,
             in
             that
             he
             is
             called
             the
             Word
             of
             God
             ;
             as
             all
             Idea's
             are
             conceived
             by
             Words
             of
             the
             Mind
             ,
             so
             God's
             Idea
             of
             himself
             and
             his
             Decrees
             ,
             is
             his
             Word
             essential
             and
             substantial
             :
             For
             all
             that
             is
             in
             God
             ,
             is
             God.
             The
             Son
             is
             also
             the
             Character
             of
             his
             Person
             ,
             his
             Image
             ;
             the
             Brightness
             of
             his
             Glory
             ,
             his
             Wisdom
             that
             was
             with
             him
             from
             Eternity
             .
             
               He
               says
               also
            
             ,
             That
             the
             Procession
             of
             the
             Holy
             Ghost
             is
             his
             Love
             to
             Himself
             ,
             by
             his
             Idea
             of
             Himself
             with
             his
             whole
             Decrees
             ;
             and
             that
             all
             the
             Persons
             of
             the
             Trinity
             are
             Wise
             and
             Powerful
             ,
             by
             the
             same
             Power
             and
             Wisdom
             ,
             because
             they
             have
             but
             one
             Godhead
             .
          
        
         
           The
           Generation
           of
           a
           Son
           doth
           not
           import
           an
           Imperfection
           or
           Inequality
           of
           the
           Nature
           of
           the
           Son
           more
           than
           of
           the
           Father
           ;
           much
           less
           doth
           the
           Generation
           of
           the
           Eternal
           Son
           imply
           an
           Inequality
           of
           the
           Son
           with
           the
           Father
           ,
           or
           a
           dependance
           of
           his
           Being
           from
           the
           Father
           ,
           as
           if
           he
           needed
           Preservation
           like
           Creatures
           :
           Yea
           all
           the
           Persons
           are
           increated
           ,
           without
           any
           Cause
           ,
           and
           so
           Self-existent
           and
           Coeternal
           .
        
         
           The
           Errors
           of
           Socinians
           are
           much
           more
           abominable
           than
           those
           of
           the
           Arians
           ;
           the
           Socinians
           acknowledg
           
           nothing
           of
           the
           Son
           before
           he
           was
           conceived
           in
           the
           Womb
           of
           the
           Virgin.
           
        
         
           The
           Light
           of
           Nature
           was
           ever
           sufficient
           to
           confute
           the
           Multiplicity
           of
           Gods
           ,
           and
           to
           convince
           that
           there
           could
           only
           be
           one
           God.
           Albeit
           the
           Multiplicity
           of
           Gods
           did
           far
           prevail
           in
           the
           World
           ,
           it
           was
           long
           before
           it
           did
           prevail
           ,
           and
           not
           until
           God
           had
           given
           Men
           up
           to
           their
           own
           Ways
           ,
           because
           of
           their
           Wickedness
           against
           the
           clear
           Light
           of
           Nature
           :
           for
           
             they
             were
             given
             up
             to
             believe
             Lies
             ,
             because
             they
             did
             not
             receive
             the
             Truth
          
           (
           which
           by
           the
           Light
           of
           Nature
           they
           knew
           )
           
             in
             Love
          
           ,
           to
           live
           according
           to
           it
           .
           The
           knowledg
           of
           one
           God
           was
           not
           alone
           among
           the
           Hebrew
           or
           Jewish
           Nation
           ,
           as
           the
           Scripture
           maketh
           evident
           in
           Job
           and
           his
           Friends
           ,
           among
           whom
           there
           was
           so
           much
           clear
           Knowledg
           of
           the
           Divine
           Perfections
           ,
           and
           even
           of
           a
           Saviour
           ,
           and
           of
           a
           Resurrection
           ,
           which
           are
           not
           deducible
           from
           any
           inbred
           Principle
           by
           the
           Light
           of
           Nature
           ,
           and
           therefore
           they
           could
           not
           want
           Revelation
           ;
           yet
           we
           have
           no
           ground
           to
           know
           any
           Communication
           between
           the
           Hebrews
           and
           them
           :
           Neither
           were
           there
           a
           few
           Persons
           indued
           with
           that
           Light
           ,
           but
           a
           City
           and
           Common-wealth
           ,
           having
           Judges
           and
           Counsellors
           that
           sate
           at
           their
           Gates
           .
        
         
           Balaam
           also
           knew
           and
           acknowledged
           the
           only
           true
           God
           ,
           not
           by
           Communication
           with
           the
           Israelites
           ,
           there
           being
           a
           vast
           distance
           and
           no
           Communication
           between
           Aram
           and
           Egypt
           .
           The
           three
           Wise
           Men
           of
           the
           East
           ,
           that
           were
           led
           by
           a
           Star
           to
           come
           to
           Bethlehem
           when
           Christ
           was
           born
           ,
           could
           not
           possibly
           by
           Astrology
           have
           discovered
           the
           Birth
           of
           the
           Mediator
           ;
           and
           therefore
           did
           neither
           want
           Revelation
           nor
           a
           miraculous
           Sign
           :
           Neither
           is
           there
           any
           ground
           to
           believe
           that
           they
           were
           Idolaters
           ,
           but
           
           that
           they
           knew
           and
           worshipped
           the
           true
           God
           ;
           and
           it
           is
           highly
           probable
           that
           they
           were
           not
           the
           only
           Persons
           of
           their
           Country
           that
           did
           so
           :
           Yet
           they
           did
           not
           desire
           (
           for
           ought
           I
           know
           )
           to
           become
           Proselytes
           of
           the
           Jews
           .
           Neither
           is
           there
           ground
           to
           doubt
           that
           Moab
           or
           Ammon
           ,
           the
           Sons
           of
           Lot
           ,
           or
           Ishmael
           and
           Abraham's
           other
           Sons
           by
           Keturah
           ,
           or
           Esau
           ,
           their
           nearest
           Posterity
           were
           convinced
           that
           there
           was
           but
           one
           God
           ;
           nor
           could
           their
           Posterity
           be
           soon
           brought
           to
           believe
           a
           Plurality
           of
           Gods
           :
           So
           that
           we
           have
           no
           ground
           to
           doubt
           that
           the
           Knowledg
           of
           the
           one
           God
           did
           long
           and
           largely
           propagate
           it self
           in
           the
           World
           ,
           though
           through
           defect
           of
           History
           the
           Particulars
           be
           little
           known
           .
           I
           do
           not
           hear
           of
           Idolatry
           before
           the
           Flood
           ,
           the
           cause
           of
           it
           in
           God's
           just
           Judgment
           is
           attributed
           to
           Mens
           corrupting
           of
           their
           Ways
           ,
           and
           the
           wickedness
           of
           their
           Works
           .
        
         
           After
           the
           Flood
           ,
           the
           Notion
           of
           one
           God
           did
           long
           remain
           ,
           as
           appears
           by
           the
           common
           Name
           of
           Baal
           ,
           or
           Lord
           ,
           which
           was
           long
           almost
           universal
           ;
           and
           the
           several
           Nations
           that
           worshipped
           Baal
           gave
           him
           different
           Epithets
           ,
           according
           to
           their
           apprehension
           of
           his
           Attributes
           ,
           of
           which
           there
           is
           frequent
           mention
           in
           the
           Scripture
           :
           So
           the
           Moabites
           God
           was
           Baal
           ,
           without
           addition
           ;
           the
           Sidonians
           also
           called
           their
           God
           Baal
           ,
           so
           did
           the
           Canaanites
           .
           Some
           Nations
           called
           their
           God
           
             Baal
             Berith
          
           ,
           that
           is
           ,
           cursing
           Baal
           ;
           others
           ,
           
             Baal
             Gad
             ,
             Baal
             Hamon
             ,
             Baal
             Meon
             ,
             Baal
             Peor
             ,
             Baal
             Hanan
             ,
             Baal
             Hazor
             ,
             Baal
             Hermon
             ,
             Baal
             Perazin
             ,
             Baal
             Zebub
             ,
          
           the
           God
           of
           Ekron
           .
           Places
           also
           were
           denominated
           from
           Baal
           ,
           as
           
             Baal
             Perazin
             ,
             Baal
             Shalisha
             ,
             Baal
             Zebub
             ,
             Baal
             Zephon
          
           ;
           and
           Bell
           of
           the
           Babylonians
           is
           but
           a
           different
           Dialect
           of
           Baal
           :
           but
           that
           which
           was
           the
           Name
           of
           one
           God
           with
           different
           Epithets
           ,
           did
           easily
           
           come
           to
           be
           apprehended
           as
           so
           many
           Gods
           ,
           yet
           the
           several
           Nations
           did
           not
           worship
           many
           Gods
           but
           their
           own
           .
           So
           after
           the
           Captivity
           of
           the
           ten
           Tribes
           ,
           those
           that
           were
           planted
           in
           their
           places
           being
           plagued
           ,
           conceived
           it
           was
           by
           the
           Anger
           of
           the
           God
           of
           that
           Place
           ,
           and
           therefore
           sent
           for
           the
           Jewish
           Priests
           to
           appease
           him
           .
           The
           Greeks
           were
           the
           first
           that
           worshipped
           many
           Gods
           ,
           and
           after
           them
           the
           Romans
           ;
           for
           then
           the
           Souls
           of
           Men
           eminent
           upon
           Earth
           were
           supposed
           to
           be
           cooptated
           among
           the
           Gods
           in
           different
           Orders
           ;
           and
           as
           the
           Nations
           and
           Places
           had
           Interest
           in
           them
           ,
           they
           had
           Confidence
           in
           them
           ,
           and
           became
           forgetful
           of
           the
           true
           God.
           After
           arose
           Images
           ,
           and
           the
           relative
           Honour
           and
           Worship
           attributed
           to
           them
           ,
           not
           only
           to
           the
           Images
           and
           Pictures
           of
           these
           Deified
           Men
           ,
           but
           also
           to
           those
           Bodies
           ,
           wherein
           the
           Gods
           were
           supposed
           to
           delight
           ,
           and
           to
           reside
           .
           It
           is
           not
           imaginable
           ,
           that
           so
           many
           Men
           of
           Discretion
           and
           Spirit
           ,
           could
           with
           direct
           Worship
           adore
           inanimate
           Creatures
           ,
           or
           the
           meanest
           Brutes
           or
           Plants
           ,
           but
           that
           they
           thought
           they
           were
           delightful
           to
           ,
           and
           resided
           in
           by
           Deities
           ;
           and
           so
           the
           Sun
           ,
           the
           Moon
           ,
           Planets
           ,
           came
           to
           be
           worshipped
           ,
           even
           by
           those
           who
           did
           not
           believe
           that
           they
           had
           Life
           ,
           or
           Understanding
           ,
           or
           were
           Bodies
           informed
           by
           a
           Deity
           ,
           but
           that
           they
           were
           the
           Residences
           thereof
           ;
           yet
           the
           ignorant
           Vulgar
           gave
           direct
           Worship
           thereto
           .
           The
           Earth
           also
           was
           worshipped
           ,
           and
           particular
           Mountains
           ,
           Vallies
           ,
           Rivers
           ,
           Islands
           ,
           where
           evil
           Spirits
           had
           appeared
           ;
           but
           where
           they
           had
           fixed
           Oracles
           ,
           they
           liked
           better
           to
           have
           the
           Worship
           immediate
           to
           themselves
           ,
           as
           more
           congruous
           to
           Human
           Reason
           ,
           and
           more
           difficult
           to
           be
           disswaded
           .
           The
           Vulgar
           did
           not
           so
           soon
           give
           direct
           Worship
           to
           
           Pictures
           ,
           as
           to
           Statues
           representing
           these
           imagined
           Deities
           to
           the
           Life
           ,
           not
           only
           in
           the
           shape
           of
           Man
           ,
           but
           in
           other
           terrible
           Shapes
           ,
           in
           which
           the
           Devils
           did
           appear
           ,
           as
           hath
           lately
           been
           evident
           among
           the
           Savage
           People
           in
           America
           ,
           who
           have
           their
           evil
           Gods
           ,
           who
           appear
           in
           Bodies
           of
           terrible
           Aspect
           ,
           and
           oft-times
           severely
           beat
           them
           ,
           and
           therefore
           they
           worship
           them
           with
           howling
           and
           great
           Terror
           .
           Other
           evil
           Spirits
           transformed
           themselves
           into
           Angels
           of
           Light
           ,
           and
           appeared
           benign
           and
           favourable
           both
           to
           attain
           their
           Adoration
           and
           Trust
           ;
           and
           both
           pretended
           an
           Omniscience
           ,
           and
           gave
           Responses
           of
           the
           most
           uncertain
           and
           important
           Events
           of
           which
           they
           had
           most
           probable
           Conjectures
           ,
           knowing
           the
           Interests
           and
           Inclinations
           of
           those
           Persons
           who
           had
           Rule
           in
           publick
           Affairs
           ,
           and
           on
           whom
           they
           had
           Influence
           ;
           and
           in
           other
           things
           ,
           giving
           dark
           or
           dubious
           Responses
           which
           might
           be
           applied
           to
           any
           Event
           .
        
         
           The
           Insolence
           also
           of
           some
           powerful
           Men
           made
           them
           affect
           to
           be
           adored
           ,
           and
           esteemed
           Gods
           ,
           which
           the
           Heathen
           Roman
           Emperors
           frequently
           did
           ;
           and
           some
           of
           the
           most
           flagitious
           of
           them
           were
           so
           impudent
           ,
           as
           to
           be
           adored
           when
           alive
           ,
           and
           at
           distance
           ,
           and
           had
           Temples
           and
           Altars
           consecrated
           to
           them
           .
           The
           misapplied
           Gratitude
           to
           the
           Inventers
           of
           those
           things
           that
           are
           of
           great
           and
           common
           use
           to
           Mankind
           ,
           or
           those
           who
           were
           admired
           for
           their
           Dexterity
           in
           Government
           ,
           or
           Gallantry
           in
           War
           ,
           gave
           their
           Ghosts
           the
           Esteem
           to
           be
           accounted
           Gods
           ,
           Demi-Gods
           ,
           or
           Heroes
           ,
           unto
           which
           evil
           Spirits
           were
           very
           concurring
           so
           to
           seduce
           .
        
         
           The
           Poets
           with
           their
           Poetical
           Fictions
           ,
           and
           the
           Pleasantness
           of
           their
           Verses
           ,
           did
           powerfully
           work
           
           upon
           the
           Imaginations
           of
           People
           ,
           and
           thereby
           radicate
           and
           increase
           the
           Belief
           of
           these
           Absurdities
           ;
           yet
           they
           kept
           still
           a
           Distinction
           and
           Subordination
           to
           the
           great
           God
           ,
           whom
           they
           called
           Zeus
           ,
           as
           the
           Fountain
           of
           Life
           .
           They
           did
           also
           attribute
           to
           their
           Gods
           the
           greatest
           Vices
           and
           Infirmities
           of
           Men
           ,
           as
           Sleeping
           ,
           Recreation
           ,
           Consultation
           ,
           Faction
           ,
           Intrigues
           ,
           Quarrels
           ,
           and
           not
           only
           upon
           their
           own
           Interest
           ,
           but
           as
           they
           partied
           different
           Nations
           and
           Persons
           :
           The
           more
           judicious
           counted
           these
           but
           Fables
           ;
           and
           though
           few
           durst
           express
           their
           Mind
           of
           the
           only
           true
           God
           ,
           for
           danger
           of
           the
           seduced
           Rabble
           ,
           yet
           many
           of
           the
           Philosophers
           did
           .
           There
           were
           few
           of
           these
           false
           Gods
           that
           had
           the
           Dedication
           of
           Temples
           ,
           but
           were
           worshipped
           at
           Rivers
           ,
           Mountains
           or
           other
           places
           ,
           from
           which
           Voices
           or
           some
           extraordinary
           Signs
           were
           heard
           or
           seen
           there
           ;
           at
           last
           it
           came
           to
           that
           height
           of
           Absurdity
           ,
           that
           all
           believed
           that
           wheresoever
           they
           would
           make
           up
           an
           Image
           ,
           or
           a
           Statute
           ,
           a
           Deity
           would
           take
           up
           Residence
           there
           ,
           and
           be
           their
           Protector
           ,
           and
           answer
           their
           Prayers
           .
           Yea
           the
           ruder
           sort
           ador'd
           Stocks
           and
           Stones
           ,
           and
           the
           vilest
           of
           Creatures
           ,
           as
           Deities
           ,
           without
           the
           Opinion
           of
           any
           resident
           Spirit
           ;
           so
           that
           not
           only
           every
           Nation
           ,
           but
           every
           City
           and
           Family
           had
           their
           different
           Gods.
           
        
         
           These
           Abominations
           came
           to
           that
           height
           ,
           that
           the
           World
           became
           asham'd
           and
           wearied
           of
           them
           ,
           and
           would
           have
           quit
           them
           ,
           if
           their
           Priests
           ,
           who
           had
           Honour
           and
           Profit
           by
           them
           ,
           had
           not
           co-operated
           with
           evil
           Spirits
           to
           support
           them
           .
           The
           Romans
           made
           it
           an
           Interest
           of
           State
           to
           acknowledg
           the
           Deities
           of
           all
           the
           Nations
           that
           they
           subdued
           ,
           the
           better
           to
           keep
           them
           under
           Obedience
           .
           
           It
           was
           not
           Reason
           ,
           but
           Interest
           that
           supported
           the
           Plurality
           of
           Gods.
           The
           Silver-smiths
           of
           Ephesus
           did
           with
           Tumult
           and
           Fury
           cry
           up
           Diana
           of
           the
           Ephesians
           ,
           but
           their
           Leader
           did
           more
           ingenuously
           tell
           those
           of
           his
           Trade
           ,
           than
           the
           rest
           of
           the
           Multitude
           ,
           that
           by
           making
           the
           Shrines
           of
           Diana
           they
           had
           their
           Wealth
           .
        
         
           In
           this
           Condition
           was
           the
           World
           (
           except
           among
           the
           Jews
           ,
           where
           Religion
           was
           turned
           to
           a
           meer
           Formality
           ,
           and
           corrupted
           with
           Man's
           Inventions
           ,
           pretended
           to
           be
           Divine
           Traditions
           )
           when
           Christ
           came
           to
           bring
           Life
           and
           Immortality
           to
           light
           ,
           which
           did
           hardlier
           obtain
           with
           the
           Jews
           than
           with
           the
           Gentiles
           ,
           who
           were
           become
           so
           irrational
           in
           their
           Worship
           ;
           and
           therefore
           the
           great
           Apostle
           of
           the
           Gentiles
           doth
           not
           make
           use
           of
           Signs
           and
           Miracles
           ,
           but
           of
           Reason
           and
           the
           Light
           of
           Nature
           ,
           to
           convince
           them
           to
           know
           the
           only
           true
           God
           :
           For
           they
           sought
           Wisdom
           ,
           but
           the
           Jews
           could
           not
           be
           convinced
           without
           Miracles
           ,
           to
           forsake
           their
           Ceremonial
           Worship
           ,
           which
           they
           became
           grosly
           to
           mistake
           ,
           as
           if
           it
           had
           been
           a
           perpetual
           Institution
           ,
           sufficient
           of
           it self
           to
           purge
           away
           Sin.
           So
           the
           Light
           of
           Nature
           concerning
           the
           only
           true
           God
           revived
           and
           made
           way
           for
           the
           Gospel
           ,
           whereby
           the
           Multiplicity
           of
           Gods
           is
           no
           where
           to
           be
           found
           but
           among
           the
           barbarous
           Nations
           ,
           who
           kept
           no
           Correspondence
           or
           Commerce
           with
           the
           rest
           of
           the
           World
           ,
           such
           as
           the
           wildest
           Tartars
           ,
           the
           
             Chineses
             ,
             Japoneses
          
           and
           Americans
           .
        
         
           The
           clearing
           up
           of
           the
           true
           meaning
           of
           the
           Old
           Testament
           from
           the
           Jews
           fond
           Mistake
           of
           the
           Prophecies
           of
           the
           Messia
           ,
           convinced
           many
           even
           by
           the
           Light
           of
           Nature
           ,
           that
           God
           behoved
           
           to
           be
           just
           ;
           but
           if
           ,
           without
           Satisfaction
           to
           his
           Justice
           ,
           he
           could
           have
           pardoned
           one
           Sin
           ,
           he
           might
           have
           also
           pardoned
           all
           Sin
           ,
           and
           so
           have
           been
           without
           Punitive
           Justice
           :
           therefore
           there
           was
           necessity
           that
           the
           Messiah
           ought
           to
           suffer
           for
           Sinners
           .
           The
           Antiquity
           and
           the
           Reasonableness
           of
           the
           Christian
           Religion
           ,
           broke
           much
           of
           the
           Obstinacy
           both
           of
           the
           Jews
           and
           Gentiles
           ;
           and
           the
           Grace
           of
           God
           so
           far
           prevailed
           ,
           that
           a
           great
           part
           of
           the
           World
           imbraced
           and
           cleaved
           unto
           the
           Christian
           Religion
           upon
           its
           own
           account
           ,
           not
           only
           without
           ,
           but
           against
           all
           Worldly
           Interest
           ,
           in
           that
           they
           did
           even
           exceed
           in
           the
           desire
           of
           Martyrdom
           .
        
         
           But
           when
           the
           Roman
           Emperors
           accepted
           of
           ,
           and
           established
           the
           Christian
           Religion
           ,
           whereby
           worldly
           Interests
           did
           attend
           it
           ;
           in
           a
           short
           time
           the
           Roman
           Empire
           (
           which
           then
           did
           extend
           it self
           to
           the
           far
           greatest
           part
           of
           what
           was
           known
           to
           be
           habitable
           of
           the
           World
           )
           in
           a
           great
           part
           received
           it
           more
           as
           the
           Law
           of
           the
           Empire
           ,
           than
           as
           the
           Law
           of
           Christ
           ,
           and
           were
           instrumental
           to
           make
           it
           look
           as
           like
           the
           Pagan
           Superstition
           as
           they
           could
           ,
           whereby
           great
           Corruption
           both
           in
           Opinion
           and
           Practice
           did
           ensue
           .
           In
           place
           of
           the
           Heathenish
           Sacrifices
           the
           Eucharist
           was
           made
           the
           Sacrament
           of
           the
           Altar
           ,
           the
           Presbyters
           were
           made
           Priests
           ;
           and
           in
           place
           of
           the
           Heathens
           Demi-Gods
           ,
           came
           the
           Canonized
           Saints
           ,
           and
           not
           only
           their
           Ghosts
           in
           Heaven
           ,
           but
           the
           Relicks
           of
           their
           Bodies
           upon
           Earth
           were
           brought
           in
           to
           share
           with
           God
           in
           Adoration
           ,
           without
           any
           other
           but
           a
           verbal
           Distinction
           ;
           for
           both
           Prayers
           and
           Praises
           were
           plentifully
           perform'd
           to
           them
           ,
           and
           multitudes
           of
           Temples
           dedicated
           to
           them
           .
           Albeit
           Peter
           even
           when
           present
           would
           not
           suffer
           Cornelius
           to
           kneel
           before
           him
           ,
           nor
           
           Paul
           and
           Barnabas
           those
           who
           offered
           to
           sacrifice
           to
           them
           ,
           convincing
           them
           with
           that
           one
           Reason
           ,
           
             That
             they
             were
             Men
          
           :
           Nor
           would
           the
           glorious
           Angels
           accept
           of
           such
           Service
           ,
           as
           being
           fellow-Servants
           .
           None
           of
           these
           did
           insist
           with
           a
           Distinguo
           ,
           that
           they
           were
           not
           worshipping
           them
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           neither
           is
           there
           any
           Precept
           ,
           or
           one
           Example
           in
           all
           the
           Scripture
           ,
           of
           praying
           to
           an
           absent
           Creature
           .
           I
           know
           nothing
           can
           be
           pretended
           ,
           but
           that
           when
           the
           Scripture
           was
           published
           there
           was
           no
           canonizing
           of
           Saints
           ;
           and
           it
           's
           very
           far
           from
           evidence
           ,
           that
           all
           who
           were
           canonized
           ,
           were
           truly
           Saints
           ,
           much
           less
           that
           their
           supposed
           Relicks
           were
           true
           ;
           if
           then
           Men
           be
           worshipping
           some
           damned
           Spirits
           ,
           if
           that
           be
           not
           Idolatry
           I
           know
           what
           can
           be
           ;
           but
           there
           is
           no
           ground
           of
           Confidence
           that
           no
           Pope
           hath
           err'd
           in
           canonizing
           ,
           which
           being
           a
           matter
           of
           Fact
           ,
           they
           do
           not
           pretend
           Infallibility
           in
           it
           .
           I
           wish
           these
           Men
           would
           seriously
           consider
           ,
           how
           it
           is
           possible
           to
           shun
           the
           attributing
           of
           the
           incommunicable
           Perfections
           of
           God
           to
           Creatures
           ,
           the
           same
           Hours
           of
           publick
           Devotion
           being
           common
           through
           that
           whole
           Saint-worshipping
           Church
           .
           If
           some
           Millions
           be
           at
           once
           praying
           to
           the
           same
           Saint
           ,
           can
           meer
           Human
           Nature
           be
           raised
           to
           that
           height
           to
           hear
           all
           those
           at
           once
           ?
           when
           there
           is
           not
           the
           least
           ground
           to
           believe
           that
           they
           can
           hear
           any
           one
           of
           them
           :
           And
           suppose
           their
           groundless
           Invention
           ,
           that
           they
           see
           all
           
             in
             speculo
             Trinitatis
          
           ,
           yet
           they
           cease
           not
           to
           be
           such
           a
           Multitude
           reflected
           to
           their
           Knowledg
           at
           once
           ;
           so
           that
           they
           must
           make
           them
           Gods
           ,
           or
           else
           they
           must
           acknowledg
           themselves
           Idolaters
           .
           And
           on
           their
           own
           Grounds
           it
           is
           yet
           more
           strange
           ,
           that
           they
           wholly
           neglect
           
             Abraham
             ,
             Isaac
          
           and
           
             Jacob
             ,
             Job
             ,
             Samuel
          
           
           and
           Daniel
           ,
           whom
           God
           hath
           singled
           out
           as
           the
           strongest
           Intercessors
           ,
           and
           Moses
           and
           Aaron
           ,
           whom
           God
           hath
           canonized
           ,
           the
           Scripture
           calling
           him
           the
           Saint
           of
           God.
           If
           any
           Creature
           were
           to
           be
           worshipped
           in
           absence
           ,
           there
           were
           most
           to
           be
           said
           for
           worshipping
           Angels
           ,
           which
           yet
           is
           expresly
           forbidden
           ,
           and
           with
           the
           same
           Breath
           all
           Worship
           which
           God
           hath
           not
           required
           .
           As
           the
           Heathens
           divided
           among
           their
           Gods
           the
           several
           Offices
           by
           which
           they
           might
           be
           useful
           to
           Men
           ;
           so
           they
           do
           exceed
           them
           in
           attributing
           to
           particular
           Saints
           their
           several
           Offices
           ,
           not
           only
           to
           Men
           ,
           but
           to
           Beasts
           ,
           to
           all
           the
           parts
           of
           Men
           ,
           and
           all
           their
           Diseases
           ,
           without
           the
           least
           Pretext
           of
           Reason
           :
           they
           do
           not
           pretend
           (
           even
           by
           their
           unwritten
           Traditions
           )
           that
           God
           hath
           declared
           any
           such
           thing
           ,
           or
           that
           these
           Saints
           have
           so
           declared
           ;
           so
           that
           they
           must
           not
           only
           order
           all
           the
           Saints
           upon
           Earth
           ,
           but
           all
           the
           Saints
           in
           Heaven
           .
           If
           the
           Saints
           be
           adorable
           ,
           how
           comes
           it
           that
           every
           one
           adores
           what
           Saint
           he
           pleases
           ,
           and
           neglects
           the
           rest
           ?
           And
           by
           what
           Warrant
           do
           they
           assign
           them
           their
           Tasks
           ,
           if
           it
           were
           their
           Duty
           to
           worship
           all
           ,
           as
           they
           do
           some
           ?
           The
           Burden
           of
           the
           Jewish
           Ceremonies
           were
           a
           small
           matter
           to
           theirs
           .
        
         
           The
           Singularity
           of
           the
           Deity
           is
           not
           incroached
           upon
           by
           the
           blessed
           Trinity
           ,
           being
           in
           Unity
           in
           one
           individual
           God
           ,
           as
           the
           Word
           of
           God
           hath
           fully
           expressed
           it
           .
           It
           is
           indeed
           a
           Mystery
           ,
           for
           the
           Knowledg
           of
           which
           we
           have
           no
           inbred
           Principle
           ,
           but
           it
           is
           a
           proper
           Object
           of
           our
           Faith
           :
           In
           many
           Points
           of
           the
           Christian
           Religion
           ,
           the
           Light
           of
           Nature
           goeth
           a
           great
           length
           in
           the
           way
           of
           Science
           ,
           by
           a
           rational
           Deduction
           from
           self-evident
           Principles
           ;
           and
           the
           exact
           Harmony
           between
           the
           Light
           
           of
           Nature
           and
           the
           Scripture
           ,
           gives
           a
           mutual
           Confirmation
           of
           the
           truth
           of
           both
           ,
           yet
           both
           are
           rather
           Science
           than
           Faith
           ,
           until
           God
           by
           his
           free
           Grace
           endue
           Men
           with
           a
           sense
           of
           Spiritual
           Things
           ,
           which
           the
           natural
           Man
           cannot
           discern
           ,
           because
           by
           Nature
           he
           hath
           not
           that
           Sense
           by
           which
           they
           are
           perceivable
           .
        
         
           There
           might
           have
           been
           other
           Objects
           of
           Sense
           ,
           and
           other
           Senses
           of
           these
           Objects
           ,
           and
           therefore
           we
           need
           not
           think
           it
           strange
           ,
           that
           God
           giveth
           a
           new
           inward
           Sense
           to
           the
           Regenerate
           only
           ,
           by
           which
           they
           believe
           the
           Trinity
           in
           Unity
           ,
           and
           the
           Incarnation
           of
           the
           Son
           of
           God
           ,
           the
           Covenant
           of
           Redemption
           and
           Grace
           ,
           the
           Mediator's
           willing
           and
           free
           Submission
           of
           himself
           to
           suffering
           in
           his
           Human
           Nature
           even
           to
           Death
           for
           Man
           ,
           that
           God's
           Justice
           might
           so
           be
           satisfied
           ,
           and
           his
           Purity
           and
           Abhorrence
           of
           Sin
           vindicated
           ;
           that
           free
           electing
           Love
           might
           take
           place
           ,
           in
           which
           the
           Elect
           could
           attribute
           nothing
           to
           themselves
           ,
           but
           all
           unto
           the
           free
           Grace
           of
           God.
           The
           Light
           of
           Nature
           doth
           or
           may
           perswade
           all
           Men
           ,
           that
           God
           is
           merciful
           to
           penitent
           Sinners
           ,
           and
           yet
           that
           he
           is
           also
           essentially
           just
           ;
           and
           if
           it
           could
           have
           consisted
           with
           his
           Justice
           ,
           without
           Satisfaction
           thereto
           ,
           to
           pardon
           one
           Sin
           ,
           there
           could
           be
           no
           reason
           why
           to
           pardon
           one
           more
           than
           another
           ,
           and
           therefore
           God
           might
           have
           been
           without
           Punitive
           Justice
           .
           Justice
           also
           differs
           from
           Benignity
           ,
           that
           it
           keeps
           a
           just
           Proportion
           between
           the
           Sin
           and
           the
           Punishment
           ;
           and
           therefore
           if
           all
           Sinners
           deserved
           Exclusion
           from
           God's
           Favour
           ,
           none
           of
           them
           could
           satisfy
           for
           himself
           ,
           much
           less
           could
           any
           one
           receive
           Pardon
           and
           Reconciliation
           by
           the
           Sufferings
           of
           all
           the
           rest
           :
           but
           here
           the
           sharpest
           Natural
           Reason
           is
           confounded
           and
           left
           in
           the
           dark
           till
           Revelation
           and
           Faith
           step
           in
           ,
           
           discovering
           the
           Mediator
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           whose
           Humanity
           made
           him
           capable
           to
           suffer
           ,
           and
           the
           Dignity
           of
           his
           Person
           gave
           his
           Suffering
           an
           infinite
           Value
           ,
           and
           the
           outward
           Revelation
           of
           it
           might
           induce
           a
           strong
           Perswasion
           ,
           that
           supposing
           God
           had
           so
           done
           ,
           the
           Consequence
           were
           good
           ,
           and
           that
           it
           were
           likely
           that
           he
           had
           so
           done
           ;
           but
           to
           have
           a
           true
           Faith
           and
           full
           Perswasion
           of
           it
           upon
           Tradition
           written
           or
           unwritten
           ,
           requires
           more
           than
           Reasoning
           can
           infer
           .
        
         
           Hence
           it
           is
           ,
           that
           Compulsion
           is
           adhibited
           for
           Religion
           so
           far
           as
           the
           clear
           Light
           of
           Nature
           goeth
           ,
           because
           there
           is
           the
           strongest
           Evidence
           beyond
           any
           other
           natural
           Duty
           ,
           in
           which
           none
           are
           spared
           from
           Coaction
           and
           Punishment
           ,
           but
           they
           are
           rather
           heightened
           by
           pretending
           the
           want
           of
           Perswasion
           ,
           because
           the
           Light
           of
           Nature
           is
           full
           and
           clear
           ;
           and
           the
           diverting
           the
           Thoughts
           ,
           or
           shutting
           the
           Eyes
           of
           the
           Understanding
           can
           no
           more
           excuse
           ,
           than
           if
           a
           Man
           should
           deny
           that
           there
           were
           Light
           at
           Mid-day
           ,
           because
           he
           would
           not
           open
           his
           Eyes
           to
           let
           it
           enter
           .
           But
           we
           are
           not
           in
           that
           Capacity
           as
           to
           supernatural
           Light
           ;
           and
           therefore
           it
           is
           both
           against
           Religion
           and
           Humanity
           ,
           to
           compel
           Men
           to
           supernatural
           and
           institute
           Religion
           ,
           where
           they
           believe
           not
           these
           revealed
           Principles
           ,
           from
           which
           ordinary
           Capacities
           cannot
           refuse
           clear
           Inferences
           which
           require
           not
           long
           Deductions
           .
        
         
           Those
           who
           pretend
           the
           Unity
           against
           the
           Trinity
           of
           the
           Deity
           ,
           because
           they
           cannot
           comprehend
           it
           ,
           must
           deny
           the
           Incomprehensibility
           of
           God
           ,
           which
           his
           Word
           so
           often
           asserts
           ,
           yea
           the
           whole
           Tenor
           of
           the
           Word
           :
           And
           their
           pitiful
           Evasions
           do
           too
           strongly
           evidence
           ,
           that
           they
           only
           own
           the
           Scriptures
           
           lest
           they
           should
           be
           odious
           ,
           and
           that
           they
           have
           no
           more
           than
           Natural
           Religion
           ,
           but
           not
           the
           Christian
           Religion
           ,
           because
           they
           imagine
           God
           can
           forgive
           Sin
           without
           all
           Satisfaction
           to
           his
           Justice
           ;
           which
           is
           against
           the
           Light
           of
           Nature
           ,
           which
           can
           neither
           admit
           of
           an
           injurious
           God
           ,
           nor
           of
           a
           Justiceless
           God.
           
        
         
           Those
           who
           from
           the
           Trinity
           wave
           all
           Reasons
           against
           a
           carnal
           Presence
           in
           the
           Eucharist
           ,
           as
           if
           they
           were
           resolved
           either
           to
           keep
           both
           ,
           or
           quit
           both
           ,
           do
           too
           much
           strike
           at
           the
           Foundation
           of
           Christianity
           ,
           there
           being
           no
           Parity
           ,
           Consequence
           ,
           or
           Connexion
           betwixt
           the
           two
           .
           The
           Trinity
           is
           the
           Fountain
           of
           the
           only
           true
           and
           saving
           Religion
           ,
           whose
           Branches
           and
           Streams
           run
           through
           the
           whole
           Scripture
           ;
           Can
           the
           literal
           Interpretation
           of
           one
           Expression
           ,
           never
           re-iterated
           ,
           never
           inculcated
           in
           all
           the
           Scripture
           ,
           pretend
           like
           Evidence
           ?
           where
           the
           contrary
           Sense
           is
           evident
           ,
           That
           whosoever
           eateth
           the
           Flesh
           ,
           and
           drinketh
           the
           Blood
           of
           Christ
           ,
           shall
           never
           perish
           ;
           therefore
           it
           cannot
           be
           a
           carnal
           eating
           or
           drinking
           of
           the
           Body
           and
           Blood
           of
           Christ
           ,
           which
           is
           to
           be
           understood
           in
           that
           Sacrament
           ,
           which
           wicked
           Men
           are
           capable
           of
           ,
           as
           they
           acknowledg
           .
        
      
       
         
         
           
             MEDITATION
             VIII
          
           .
           Upon
           God's
           Freedom
           .
        
         
           I
           Have
           no
           doubt
           that
           God
           must
           be
           free
           ;
           but
           the
           many
           subtile
           Contests
           among
           the
           Learned
           concerning
           Freedom
           or
           Liberty
           ,
           have
           made
           so
           many
           Distinctions
           of
           Liberty
           ,
           that
           I
           must
           consider
           them
           before
           I
           can
           distinctly
           know
           the
           Freedom
           of
           God.
           
        
         
           Freedom
           is
           a
           Relative
           Term
           ,
           and
           doth
           imply
           something
           from
           which
           ,
           and
           something
           to
           which
           a
           Being
           is
           free
           :
           As
           ,
           1.
           
           From
           Constraint
           ,
           whereby
           I
           understand
           a
           Force
           or
           Power
           ,
           making
           any
           thing
           act
           contrary
           to
           its
           free
           Choice
           or
           Inclination
           .
           2.
           
           From
           Restraint
           ,
           whereby
           any
           thing
           is
           hinder'd
           to
           do
           that
           which
           by
           Choice
           or
           natural
           Inclination
           it
           might
           do
           ;
           both
           these
           relate
           either
           to
           Acts
           ,
           or
           to
           the
           Power
           of
           Acting
           :
           that
           which
           is
           under
           no
           present
           Force
           ,
           is
           so
           actually
           free
           ,
           but
           is
           not
           absolutely
           free
           ,
           because
           it
           may
           be
           forced
           ;
           but
           Opposition
           or
           Resistance
           doth
           not
           abate
           Freedom
           ,
           unless
           at
           least
           it
           can
           diminish
           the
           Effect
           of
           the
           Power
           of
           that
           which
           is
           free
           .
        
         
           Thus
           God
           must
           be
           absolutely
           free
           ,
           because
           there
           neither
           is
           nor
           can
           be
           any
           thing
           that
           could
           abate
           the
           full
           Effect
           of
           his
           Power
           .
        
         
           The
           second
           Distinction
           of
           Freedom
           ,
           is
           not
           in
           respect
           of
           extrinsick
           Force
           ,
           but
           of
           intrinsick
           Propension
           ,
           whereby
           any
           thing
           cannot
           alter
           its
           own
           Power
           ,
           or
           the
           Effect
           of
           it
           ,
           either
           because
           it
           is
           void
           of
           Perception
           ,
           and
           so
           cannot
           know
           when
           and
           
           where
           to
           alter
           its
           Activity
           ;
           thus
           all
           Creatures
           which
           have
           any
           Activity
           act
           ,
           except
           those
           which
           are
           sensible
           ;
           so
           Fire
           cannot
           determine
           its
           own
           Activity
           ,
           tho
           it
           may
           be
           restrained
           :
           or
           constrained
           ,
           and
           in
           this
           sense
           Brutes
           have
           some
           kind
           of
           Freedom
           ,
           because
           they
           act
           variously
           ,
           tho
           they
           be
           neither
           restrained
           nor
           constrained
           ,
           and
           so
           they
           determine
           their
           own
           Power
           ,
           according
           to
           the
           Impressions
           on
           their
           Sense
           ,
           Memory
           ,
           or
           Imagination
           :
           Albeit
           (
           according
           to
           their
           Opinion
           that
           think
           they
           have
           no
           Perception
           )
           they
           act
           as
           inanimate
           Creatures
           ;
           yea
           some
           deny
           all
           Activity
           to
           Creatures
           ,
           but
           commonly
           Liberty
           is
           opposed
           to
           natural
           Necessity
           .
        
         
           The
           third
           Distinction
           of
           Freedom
           ,
           is
           in
           respect
           of
           voluntary
           Necessity
           ,
           whereby
           Rational
           Beings
           are
           free
           from
           absolute
           Necessity
           ,
           by
           which
           they
           act
           not
           as
           Brutes
           ,
           but
           upon
           comparing
           the
           things
           eligible
           ,
           they
           can
           only
           choose
           or
           act
           one
           way
           .
           Thus
           I
           perceive
           in
           my self
           ,
           and
           believe
           that
           all
           others
           so
           do
           ,
           that
           I
           can
           choose
           nothing
           but
           under
           the
           Appearance
           of
           some
           Goodness
           :
           I
           cannot
           choose
           my
           own
           Misery
           ;
           or
           if
           it
           fall
           in
           my
           Consideration
           ,
           I
           cannot
           but
           desire
           my
           own
           Happiness
           ;
           and
           I
           am
           sure
           I
           am
           not
           in
           these
           so
           free
           as
           in
           other
           things
           ,
           to
           which
           I
           have
           a
           natural
           habitual
           Propension
           ,
           that
           will
           ordinarily
           prevail
           tho
           not
           always
           ,
           and
           which
           may
           be
           eradicate
           ,
           as
           the
           other
           cannot
           ;
           as
           the
           Good-will
           to
           Children
           ,
           the
           Reverence
           of
           the
           eminently
           Excellent
           ,
           the
           Compassion
           of
           the
           Oppressed
           .
        
         
           The
           fourth
           Distinction
           of
           Freedom
           ,
           is
           from
           the
           Prepossession
           of
           those
           strong
           Propensions
           ,
           which
           are
           like
           the
           Instincts
           of
           Brutes
           ;
           but
           these
           do
           not
           exclude
           Freedom
           ,
           but
           diminish
           and
           burden
           it
           :
           for
           there
           are
           sometimes
           Acts
           contrary
           to
           these
           Propensions
           ,
           
           and
           therefore
           there
           is
           no
           singular
           Act
           but
           might
           also
           be
           contrary
           ;
           yet
           while
           these
           Propensions
           remain
           ,
           the
           whole
           Acts
           can
           never
           be
           contrary
           ,
           and
           therefore
           as
           to
           the
           Prevalence
           the
           Creature
           is
           not
           free
           :
           for
           there
           is
           a
           kind
           of
           Impossibility
           to
           do
           that
           always
           which
           sometimes
           can
           be
           done
           :
           As
           he
           who
           shooting
           at
           a
           Mark
           ,
           and
           hits
           it
           once
           ,
           hath
           the
           same
           Powers
           by
           which
           he
           may
           at
           any
           time
           hit
           it
           again
           ,
           and
           yet
           it
           is
           impossible
           that
           he
           should
           so
           do
           a
           thousand
           times
           on
           end
           ;
           and
           therefore
           it
           's
           necessary
           that
           he
           should
           not
           so
           hit
           it
           ,
           at
           least
           it
           is
           certain
           by
           a
           moral
           Certainty
           ,
           because
           God
           could
           so
           influence
           him
           as
           ever
           to
           hit
           it
           .
           Thus
           it
           's
           said
           ,
           
             Can
             the
             Leopard
             change
             his
             Spots
             ?
             no
             more
             can
             ye
             who
             are
             accustomed
             to
             do
             evil
             ,
             learn
             to
             do
             well
             .
          
        
         
           Liberty
           then
           must
           be
           a
           Power
           to
           determine
           and
           choose
           ,
           which
           cannot
           be
           hindered
           by
           extrinsick
           Force
           ,
           or
           intrinsick
           Necessity
           ,
           which
           may
           be
           three
           ways
           .
           First
           ,
           When
           there
           is
           a
           meer
           Indifferency
           ,
           and
           the
           Chooser
           is
           
             in
             aequilibrio
          
           compared
           to
           a
           Ballance
           ,
           wherein
           neither
           Scale
           doth
           decline
           ,
           but
           both
           are
           in
           the
           level
           ,
           and
           this
           is
           called
           the
           Liberty
           of
           Indifferency
           ,
           when
           there
           is
           no
           Reason
           or
           Motive
           for
           the
           one
           part
           of
           the
           Question
           to
           be
           determined
           more
           than
           for
           the
           other
           :
           As
           when
           one
           hath
           a
           Choice
           of
           two
           things
           so
           like
           ,
           that
           he
           can
           find
           no
           difference
           ,
           and
           therefore
           his
           Liberty
           in
           choosing
           is
           a
           Liberty
           of
           Indifferency
           :
           As
           if
           two
           Pounds
           of
           the
           same
           Mass
           of
           purified
           Gold
           or
           Silver
           of
           the
           same
           Shape
           be
           set
           before
           a
           Man
           at
           equal
           distance
           ,
           with
           Power
           to
           choose
           either
           ,
           he
           will
           be
           troubled
           with
           his
           Freedom
           ,
           and
           would
           be
           glad
           any
           other
           might
           determine
           him
           ,
           or
           that
           a
           Lot
           might
           determine
           him
           ,
           and
           he
           will
           endeavour
           to
           pretend
           some
           
           Motive
           of
           Preference
           ;
           as
           if
           he
           thinks
           the
           one
           nearer
           ,
           to
           choose
           the
           nearer
           ,
           or
           that
           which
           is
           on
           the
           Right-hand
           ,
           as
           nearer
           the
           working
           Hand
           ,
           or
           that
           on
           which
           the
           
             Acies
             Oculi
          
           first
           falls
           .
           The
           second
           Freedom
           is
           ,
           where
           the
           Scales
           are
           not
           level
           ,
           but
           the
           one
           preponderates
           ,
           yet
           so
           that
           he
           who
           chooseth
           hath
           Strength
           to
           bring
           the
           Scales
           to
           the
           level
           ;
           for
           if
           he
           cannot
           ,
           there
           is
           no
           Freedom
           ,
           as
           in
           the
           choice
           of
           Good
           or
           Happiness
           :
           If
           the
           declining
           Ballance
           be
           superable
           ,
           there
           is
           a
           difference
           if
           any
           Inequality
           be
           in
           the
           Scales
           ;
           for
           then
           that
           Inequality
           will
           be
           constant
           ,
           tho
           the
           Weights
           put
           in
           the
           Scales
           be
           equal
           ,
           which
           represents
           the
           Choice
           where
           there
           is
           Prepossession
           by
           natural
           Propension
           or
           Habit
           ;
           if
           the
           superable
           Inequality
           be
           in
           the
           Weights
           put
           in
           the
           Scales
           ,
           the
           choice
           of
           the
           weightier
           will
           be
           with
           some
           more
           pleasure
           than
           the
           choice
           of
           the
           other
           ;
           and
           thence
           arises
           a
           Freedom
           with
           Inclination
           ,
           and
           a
           Freedom
           against
           Inclination
           ,
           and
           a
           Freedom
           without
           either
           ,
           which
           is
           the
           Freedom
           of
           Indifferency
           .
           To
           illustrate
           this
           Distinction
           of
           Freedom
           ,
           I
           consider
           Adam
           in
           his
           Innocency
           ,
           choosing
           the
           Fruit
           of
           the
           same
           allowed
           Tree
           in
           Paradise
           ,
           he
           could
           not
           find
           a
           Difference
           among
           them
           all
           ,
           and
           so
           his
           Choice
           was
           free
           by
           Indifferency
           .
           But
           suppose
           the
           Fruit
           of
           the
           forbidden
           Tree
           did
           more
           provoke
           the
           Appetite
           than
           any
           other
           ,
           as
           it
           's
           like
           it
           did
           ,
           both
           from
           Eve's
           words
           ,
           and
           because
           it
           imports
           little
           Devotion
           to
           God
           when
           there
           is
           a
           meer
           Indifferency
           :
           Therefore
           at
           the
           first
           view
           ,
           the
           natural
           Affection
           would
           incline
           to
           the
           forbidden
           Fruit
           ,
           tho
           it
           might
           easily
           have
           been
           overcome
           ,
           by
           minding
           Gratitude
           to
           God
           who
           did
           forbid
           it
           ,
           and
           the
           Penalty
           of
           the
           Breach
           of
           that
           Command
           :
           Therefore
           the
           Choice
           
           of
           eating
           the
           forbidden
           Fruit
           was
           with
           Inclination
           ,
           but
           the
           Choice
           of
           forbearing
           it
           ,
           had
           been
           against
           the
           Inclination
           of
           the
           sensible
           ,
           but
           with
           the
           Inclination
           of
           the
           rational
           Appetite
           .
           Before
           the
           Fall
           ,
           Adam
           had
           the
           Scales
           of
           Good
           and
           Evil
           superable
           ,
           but
           after
           the
           Weight
           of
           Sin
           made
           it
           insuperable
           to
           him
           ,
           and
           to
           all
           his
           sinful
           Posterity
           ,
           till
           they
           were
           restored
           by
           Grace
           ,
           then
           the
           Inclination
           became
           superable
           ,
           but
           the
           Choice
           of
           Good
           is
           ordinary
           contrary
           Inclination
           ;
           yet
           there
           is
           still
           in
           things
           meerly
           indifferent
           ,
           a
           Liberty
           of
           Indifferency
           ,
           but
           in
           the
           State
           of
           Glory
           there
           shall
           be
           always
           a
           Choice
           of
           Inclination
           ,
           which
           through
           the
           Grace
           and
           Power
           of
           God
           shall
           never
           alter
           .
        
         
           There
           is
           no
           small
           Contention
           among
           different
           Perswasions
           concerning
           the
           Freedom
           of
           Men
           ,
           whether
           in
           Mortality
           they
           have
           any
           Freedom
           ,
           and
           in
           what
           Subject
           it
           resides
           ,
           whether
           in
           the
           Understanding
           ,
           the
           Will
           ,
           or
           the
           Affections
           :
           Some
           will
           have
           Man
           to
           have
           a
           Freedom
           in
           all
           things
           ,
           and
           that
           it
           is
           essential
           to
           the
           Will
           ,
           that
           God
           cannot
           determine
           it
           by
           infusing
           any
           Habit
           or
           Inclination
           ,
           but
           by
           Perswasion
           ,
           which
           it
           may
           effectually
           resist
           and
           reject
           .
           Others
           attribute
           a
           Freedom
           to
           Man
           in
           indifferent
           things
           ,
           and
           in
           the
           choice
           of
           one
           Sin
           rather
           than
           another
           ,
           and
           in
           the
           forbearing
           or
           not
           forbearing
           a
           particular
           Act
           of
           Sin
           ;
           but
           that
           before
           Grace
           supervening
           ,
           there
           is
           a
           moral
           Impossibility
           of
           doing
           any
           good
           and
           holy
           Work
           ,
           and
           never
           a
           Freedom
           against
           the
           Divine
           Influence
           ,
           which
           may
           be
           sufficiently
           proved
           by
           Reason
           and
           Revelation
           ,
           but
           it
           is
           not
           proper
           here
           to
           be
           debated
           .
           All
           do
           agree
           that
           a
           Man
           is
           not
           fully
           free
           as
           to
           his
           outward
           Acts
           ,
           which
           are
           liable
           to
           Restraint
           and
           Constraint
           ,
           and
           there
           is
           thence
           no
           small
           Influence
           on
           the
           inward
           Acts
           ;
           
           for
           thereby
           Self-love
           excludes
           the
           thoughts
           of
           these
           Motives
           which
           are
           opposite
           to
           Force
           in
           doubtful
           things
           ;
           but
           in
           things
           evident
           and
           certain
           ,
           no
           extrinsick
           Force
           can
           alter
           or
           hinder
           the
           inward
           Impressions
           or
           Acts
           ,
           but
           the
           more
           a
           Man
           is
           constrained
           or
           restrained
           ,
           the
           opposite
           Desire
           is
           the
           stronger
           ,
           tho
           outward
           Dissimulation
           be
           procured
           .
        
         
           Then
           comes
           the
           Question
           ,
           In
           what
           inward
           Faculty
           or
           Power
           Liberty
           resides
           ?
           Some
           place
           it
           in
           the
           Affections
           ,
           when
           they
           become
           pliable
           to
           the
           Will
           ;
           some
           in
           the
           Will
           only
           without
           Dependance
           on
           the
           Understanding
           ,
           but
           that
           the
           Will
           commands
           the
           Understanding
           ,
           if
           not
           what
           to
           judg
           ,
           at
           least
           when
           to
           judg
           ,
           or
           think
           :
           Others
           place
           it
           in
           the
           Will
           with
           Subordination
           to
           the
           last
           Judgment
           ,
           determining
           that
           it
           's
           now
           fit
           to
           act
           or
           forbear
           .
           But
           where
           there
           can
           be
           no
           real
           or
           imaginable
           Difference
           ,
           the
           Mind
           doth
           not
           by
           a
           positive
           Act
           suspend
           its
           Choice
           ,
           but
           privatively
           cannot
           choose
           ,
           because
           there
           can
           be
           no
           Judgment
           of
           Preference
           ;
           but
           that
           which
           appeareth
           indifferent
           ,
           may
           with
           more
           Attention
           and
           Meditation
           appear
           not
           indifferent
           .
           Some
           also
           place
           Liberty
           all
           in
           the
           Understanding
           ;
           yea
           some
           apprehend
           the
           Will
           to
           be
           nothing
           different
           from
           the
           last
           Act
           of
           the
           Understanding
           ,
           determining
           what
           is
           fit
           to
           be
           chosen
           ,
           done
           ,
           or
           forborn
           at
           the
           time
           of
           the
           Resolution
           .
        
         
           I
           need
           not
           now
           insist
           in
           discussing
           these
           ,
           but
           I
           conceive
           the
           Enumeration
           is
           not
           full
           ;
           for
           there
           are
           some
           Acts
           which
           are
           neither
           from
           a
           Power
           in
           the
           Understanding
           ,
           Will
           ,
           or
           sensible
           Appetite
           ,
           but
           are
           immediately
           subjected
           in
           the
           Soul
           or
           Spirit
           ,
           as
           Pleasure
           ,
           Grief
           or
           Pain
           ,
           which
           result
           from
           the
           Perception
           of
           certain
           Objects
           ,
           and
           are
           not
           the
           Acts
           but
           the
           Objects
           of
           the
           Understanding
           ,
           Will
           and
           
           Appetites
           ,
           yet
           certainly
           are
           Acts
           of
           the
           Soul
           ;
           such
           are
           all
           the
           Acts
           which
           the
           School-men
           call
           
             actus
             suppositi
          
           :
           and
           therefore
           a
           Man
           is
           only
           simply
           free
           ,
           when
           he
           is
           neither
           outwardly
           nor
           inwardly
           overpowered
           ;
           and
           yet
           that
           Freedom
           can
           neither
           be
           an
           Act
           of
           his
           Understanding
           or
           Appetite
           ,
           for
           these
           being
           unchanged
           ,
           outward
           Force
           may
           hinder
           his
           Freedom
           .
           The
           Understanding
           is
           a
           contemplative
           ,
           but
           not
           an
           active
           Power
           :
           The
           Will
           or
           Appetite
           cannot
           compare
           ,
           and
           so
           cannot
           prefer
           one
           thing
           to
           another
           ;
           but
           the
           Spirit
           by
           the
           Understanding
           perceives
           and
           compares
           ,
           and
           the
           Spirit
           chooseth
           by
           the
           Will
           ;
           for
           it
           understands
           by
           the
           Understanding
           ,
           and
           wills
           by
           the
           Will.
           The
           Will
           of
           Creatures
           hath
           no
           Activity
           without
           it self
           ,
           and
           cannot
           suspend
           the
           Judgment
           ,
           unless
           the
           Judgment
           be
           unclear
           and
           suspend
           it self
           ,
           in
           not
           concluding
           what
           is
           best
           to
           do
           or
           forbear
           ;
           yet
           may
           it
           determine
           what
           is
           best
           to
           profess
           ,
           or
           to
           prosecute
           by
           Meditation
           ,
           or
           by
           Action
           .
        
         
           I
           shall
           now
           return
           to
           the
           Freedom
           of
           God
           ,
           which
           can
           no
           otherwise
           be
           known
           but
           by
           Revelation
           ,
           or
           by
           Reason
           from
           his
           Works
           :
           Hence
           it
           is
           evident
           ,
           that
           God
           doth
           not
           act
           all
           that
           he
           could
           by
           his
           absolute
           and
           infinite
           Power
           ;
           for
           then
           there
           should
           be
           continual
           and
           infinite
           Alterations
           of
           all
           Creatures
           ,
           new
           Worlds
           should
           be
           every
           moment
           created
           ,
           and
           those
           that
           were
           created
           annihilated
           ;
           new
           Kinds
           ,
           new
           Individuals
           ,
           new
           Perfections
           should
           be
           continually
           multiplied
           and
           destroyed
           :
           Therefore
           God
           doth
           not
           act
           by
           an
           intrinsick
           Necessity
           ,
           but
           determines
           the
           Effects
           of
           his
           own
           Omnipotence
           .
        
         
           This
           may
           confute
           their
           vain
           Curiosity
           ,
           who
           enquire
           ,
           why
           God
           did
           not
           sooner
           create
           the
           World
           ?
           Why
           he
           created
           but
           one
           World
           ?
           Why
           no
           more
           
           Kinds
           ?
           no
           more
           Individuals
           ?
           no
           more
           Perfections
           ?
           And
           thence
           are
           brought
           to
           conjecture
           ,
           that
           there
           must
           be
           more
           Men
           than
           are
           upon
           this
           little
           Clod
           of
           Earth
           ,
           not
           descending
           from
           Adam
           ,
           and
           it
           may
           be
           not
           by
           Generation
           ,
           yet
           in
           other
           things
           like
           to
           us
           ,
           which
           may
           be
           without
           Sin
           ,
           as
           the
           Angels
           ,
           and
           live
           upon
           the
           Moon
           ,
           or
           other
           dark
           Planets
           ,
           like
           the
           Earth
           ;
           yet
           still
           Millions
           of
           these
           would
           have
           no
           Proportion
           to
           the
           Infinite
           Power
           of
           God
           :
           therefore
           Creation
           must
           be
           an
           Act
           of
           God's
           Freedom
           of
           Indifferency
           ,
           and
           so
           must
           be
           the
           Life
           and
           Endurance
           of
           the
           brute
           and
           inanimate
           Creatures
           ;
           and
           there
           is
           no
           Parity
           in
           God's
           acting
           in
           these
           ,
           and
           in
           the
           Acts
           of
           his
           Justice
           ,
           and
           of
           his
           other
           Moral
           Perfections
           .
           They
           are
           more
           brutish
           that
           imagine
           any
           Creature
           to
           have
           had
           its
           Being
           from
           God
           by
           Necessity
           or
           Emanation
           ,
           as
           many
           have
           thought
           the
           World
           to
           have
           so
           been
           eternally
           from
           God
           ,
           which
           would
           also
           import
           that
           God
           hath
           not
           Power
           to
           create
           more
           than
           he
           hath
           created
           ,
           or
           less
           than
           he
           hath
           created
           ,
           which
           some
           have
           been
           so
           absurd
           as
           to
           imagine
           ;
           besides
           those
           that
           quibble
           upon
           the
           Impossibility
           of
           any
           other
           thing
           in
           respect
           of
           the
           Decrees
           .
           Seeing
           God
           executeth
           all
           his
           Decrees
           by
           his
           sole
           Will
           ,
           his
           Will
           must
           be
           necessarily
           distinct
           from
           his
           Omniscience
           ,
           or
           any
           Act
           of
           his
           Judgment
           in
           which
           he
           differs
           from
           all
           Creatures
           ,
           whose
           Will
           alone
           hath
           no
           extrinsick
           Operation
           .
        
         
           God's
           Freedom
           in
           the
           Acts
           of
           his
           Moral
           Perfections
           ,
           are
           not
           by
           Indifferency
           ,
           but
           commonly
           by
           Inclination
           ,
           and
           yet
           are
           free
           from
           absolute
           Necessity
           ,
           albeit
           not
           from
           conditional
           Necessity
           ,
           or
           necessary
           Consequence
           ;
           for
           so
           whatsoever
           is
           acted
           while
           it
           is
           acting
           is
           necessarily
           acted
           ,
           not
           simply
           ,
           but
           conditionally
           ,
           because
           it
           cannot
           be
           both
           acted
           
           and
           not
           acted
           at
           once
           .
           So
           also
           all
           the
           Acts
           of
           God's
           Moral
           Perfections
           become
           conditionally
           necessary
           ,
           by
           his
           immutable
           Decree
           or
           Promise
           ,
           and
           some
           others
           are
           necessary
           by
           the
           Congruity
           with
           his
           Natural
           Perfections
           :
           Therefore
           he
           hath
           said
           that
           he
           cannot
           deny
           himself
           ,
           not
           in
           relation
           to
           his
           Existence
           ,
           but
           to
           his
           Perfections
           ;
           and
           therefore
           tho
           he
           hath
           Strength
           and
           Force
           sufficient
           for
           the
           contrary
           Acts
           ,
           yet
           he
           will
           certainly
           and
           unchangeably
           ever
           act
           as
           is
           becoming
           and
           worthy
           of
           his
           natural
           Divine
           Perfections
           ,
           and
           therefore
           he
           hath
           said
           ,
           that
           it
           is
           impossible
           for
           God
           to
           lie
           .
           Revelation
           gives
           us
           Evidence
           ,
           that
           some
           of
           God's
           Actings
           are
           not
           so
           with
           his
           Inclinations
           as
           others
           ;
           so
           it
           is
           said
           of
           his
           Punitive
           Justice
           ,
           
             That
             it
             is
             his
             strange
             Work
             ,
             and
             that
             he
             delights
             not
             in
             the
             Death
             of
             a
             Sinner
             ,
             and
             that
             he
             delighteth
             in
             Mercy
             above
             all
             his
             Works
             .
          
        
         
           There
           is
           an
           evident
           difference
           between
           the
           Acts
           of
           God's
           Justice
           and
           his
           Truth
           ,
           and
           between
           his
           Bounty
           and
           Mercy
           ;
           his
           Truth
           is
           precise
           without
           all
           Latitude
           ,
           his
           Justice
           holdeth
           exact
           Proportion
           with
           deserving
           ;
           but
           his
           Bounty
           and
           Mercy
           have
           no
           Bounds
           ,
           nor
           any
           respect
           to
           deserving
           :
           And
           therefore
           his
           Grace
           is
           free
           by
           way
           of
           Eminence
           ,
           as
           being
           more
           free
           than
           his
           Justice
           and
           Truth
           .
        
         
           I
           know
           some
           make
           no
           difference
           between
           Liberty
           and
           Spontaneousness
           ,
           and
           make
           it
           consist
           with
           absolute
           Necessity
           ,
           and
           that
           such
           is
           the
           desire
           of
           Happiness
           ,
           which
           some
           think
           the
           freest
           Act
           ,
           but
           without
           ground
           :
           for
           then
           the
           brute
           Creatures
           should
           yet
           be
           more
           free
           than
           the
           rational
           ,
           and
           the
           inanimate
           than
           these
           ;
           and
           the
           Difficulty
           is
           not
           loosed
           by
           adding
           a
           rational
           Spontaneousness
           ,
           that
           is
           ,
           which
           follows
           an
           antecedent
           Judgment
           ,
           for
           then
           there
           were
           no
           place
           for
           Justice
           ,
           Rewards
           
           or
           Punishments
           ,
           and
           yet
           Rewards
           are
           greatest
           when
           the
           good
           Acts
           are
           most
           against
           Inclination
           :
           There
           is
           no
           Reward
           or
           Punishment
           for
           indifferent
           Choices
           ,
           scarce
           any
           Reward
           for
           the
           desire
           of
           Happiness
           ,
           little
           for
           the
           Compassion
           of
           the
           miserable
           ,
           less
           for
           the
           Love
           of
           Children
           ,
           Self-love
           ,
           and
           others
           ,
           as
           they
           are
           nearer
           or
           further
           from
           Necessity
           .
           The
           Martyrs
           that
           would
           not
           deny
           God
           before
           Men
           to
           save
           their
           Lives
           from
           Torture
           ,
           have
           the
           greatest
           Glory
           in
           Heaven
           .
        
         
           I
           know
           Liberty
           uses
           commonly
           to
           be
           defined
           ,
           a
           Power
           (
           all
           things
           requisite
           to
           act
           being
           ready
           )
           to
           do
           or
           not
           to
           do
           ,
           which
           can
           only
           extend
           to
           that
           plenary
           Liberty
           of
           outward
           Acts
           ,
           but
           not
           to
           the
           inward
           Acts
           ,
           Choice
           ,
           Desire
           ,
           or
           Intention
           ,
           which
           come
           not
           under
           the
           Term
           of
           doing
           :
           and
           suppose
           the
           Term
           might
           be
           stretched
           even
           to
           these
           ,
           the
           chief
           Requisite
           is
           the
           Act
           of
           the
           Judgment
           ,
           determining
           it
           fit
           to
           do
           ,
           or
           to
           intend
           ,
           desire
           ,
           or
           to
           attempt
           to
           do
           .
           If
           we
           suppose
           these
           to
           proceed
           without
           an
           antecedent
           Judgment
           ,
           determining
           it
           fit
           that
           they
           should
           proceed
           ,
           then
           it
           could
           only
           be
           a
           brute
           Appetite
           ,
           and
           not
           a
           rational
           ,
           which
           implieth
           an
           antecedent
           Judgment
           ,
           which
           yet
           may
           be
           so
           prompt
           without
           Hesitation
           or
           Deliberation
           ,
           as
           if
           the
           Will
           acted
           without
           an
           antecedent
           Judgment
           ,
           preferring
           one
           side
           of
           the
           Contrariety
           ,
           or
           Contradiction
           .
        
         
           I
           conceive
           Liberty
           may
           be
           better
           defined
           the
           Hability
           of
           Self-determination
           upon
           a
           rational
           Motive
           .
           This
           will
           agree
           both
           to
           the
           Liberty
           of
           God
           and
           of
           Rational
           Creatures
           ,
           and
           to
           the
           plenary
           Power
           both
           of
           the
           outward
           and
           of
           the
           inward
           Acts
           ,
           or
           to
           the
           Liberty
           of
           the
           inward
           Acts
           only
           ,
           wherein
           Liberty
           doth
           chiefly
           reside
           ,
           and
           which
           are
           exempted
           from
           Force
           and
           Necessity
           .
           I
           call
           it
           
           an
           Hability
           ,
           which
           imports
           more
           than
           a
           Power
           ,
           which
           sometimes
           is
           not
           in
           a
           present
           Capacity
           to
           act
           ,
           and
           in
           the
           Schools
           is
           called
           a
           Power
           
             in
             actu
             signato
          
           ,
           or
           
             in
             actu
             primo
          
           ,
           as
           a
           sick
           Man
           hath
           a
           Power
           to
           walk
           :
           The
           Rule
           by
           which
           the
           Power
           is
           determined
           ,
           is
           the
           last
           practical
           Act
           of
           the
           Judgment
           about
           that
           which
           is
           in
           Consideration
           ,
           whether
           it
           be
           the
           doing
           ,
           attempting
           ,
           desiring
           ,
           intending
           ,
           or
           choosing
           of
           something
           that
           is
           in
           the
           natural
           Power
           ,
           whether
           it
           be
           in
           the
           lawful
           Power
           or
           not
           ;
           which
           therefore
           I
           understand
           to
           be
           a
           Judgment
           ,
           not
           of
           what
           is
           judged
           to
           be
           just
           ,
           but
           what
           is
           judged
           to
           be
           fit
           in
           the
           present
           Circumstances
           ,
           or
           to
           be
           either
           good
           ,
           as
           just
           ,
           prositable
           ,
           or
           pleasant
           .
           Liberty
           consisteth
           not
           by
           one
           single
           Act
           ,
           but
           by
           different
           Acts
           ,
           upon
           different
           Occasions
           or
           Objects
           .
           There
           is
           also
           a
           Freedom
           preferring
           one
           thing
           to
           another
           in
           choosing
           it
           ,
           and
           rejecting
           the
           other
           ,
           or
           the
           rest
           ,
           if
           more
           than
           two
           be
           in
           the
           Thought
           ;
           and
           this
           the
           Learned
           call
           a
           Liberty
           
             ad
             contraria
          
           ,
           as
           the
           former
           is
           called
           a
           Liberty
           
             ad
             contradictoria
          
           ,
           the
           acting
           as
           is
           judged
           fit
           comprehends
           both
           .
           And
           it
           is
           always
           even
           in
           the
           most
           inconsiderate
           Acts
           ;
           for
           tho
           there
           be
           no
           Deliberation
           or
           Hesitation
           ,
           yet
           there
           must
           be
           a
           Judgment
           ,
           that
           the
           thing
           is
           fit
           to
           be
           chosen
           or
           done
           ,
           which
           differenceth
           these
           Acts
           from
           the
           Acts
           of
           Brutes
           ,
           whose
           Appetites
           follow
           immediately
           upon
           their
           Perceptions
           ,
           without
           any
           Deliberation
           or
           Judgment
           .
        
         
           God
           alone
           is
           intirely
           free
           ,
           against
           whose
           Choice
           there
           can
           be
           no
           Resistance
           ;
           but
           he
           can
           always
           hinder
           Creatures
           not
           only
           to
           effectuate
           their
           Choice
           ,
           but
           even
           to
           choose
           ,
           diverting
           their
           Thoughts
           from
           any
           particular
           Object
           ;
           and
           as
           he
           is
           free
           from
           all
           Force
           ,
           so
           from
           all
           Necessity
           ,
           in
           reference
           to
           
           Creatures
           :
           for
           an
           Hypothetick
           Necessity
           to
           choose
           or
           act
           sutable
           to
           himself
           ,
           or
           as
           he
           hath
           decreed
           or
           promised
           ,
           is
           not
           a
           Necessity
           more
           than
           every
           thing
           is
           necessary
           while
           it
           is
           :
           But
           he
           hath
           given
           Creatures
           Inclinations
           importing
           an
           absolute
           Necessity
           ,
           and
           he
           can
           ,
           and
           oft
           doth
           so
           incline
           them
           to
           any
           particular
           Act.
           
        
         
           God's
           Freedom
           is
           ever
           determined
           by
           his
           Moral
           Perfections
           ,
           fo
           that
           he
           will
           never
           do
           any
           thing
           which
           is
           not
           sutable
           to
           ,
           and
           becoming
           his
           Natural
           Perfections
           ,
           which
           thereby
           is
           called
           worthy
           of
           him
           ,
           not
           by
           the
           worthiness
           of
           Demerit
           ,
           but
           by
           the
           worthiness
           of
           Congruity
           or
           Condignity
           .
        
         
           God's
           Freedom
           in
           timing
           the
           doing
           that
           which
           is
           sutable
           to
           his
           Divine
           Perfections
           ,
           is
           nearer
           to
           his
           Freedom
           of
           Indifferency
           ,
           than
           his
           for
           bearing
           things
           unsutable
           to
           his
           Divine
           Perfections
           ;
           for
           all
           his
           Workings
           relative
           to
           his
           Creatures
           are
           congruous
           to
           his
           Natural
           Perfections
           ,
           yet
           he
           did
           not
           work
           the
           same
           from
           Eternity
           ,
           nor
           till
           the
           Time
           determined
           by
           his
           Decrees
           .
           He
           was
           eternally
           blessed
           in
           himself
           before
           any
           thing
           was
           created
           ,
           and
           would
           have
           so
           been
           tho
           nothing
           had
           ever
           been
           created
           :
           Yet
           the
           time
           of
           Creation
           ,
           the
           number
           of
           the
           Kinds
           or
           Individuals
           ,
           the
           Kinds
           and
           Degrees
           of
           their
           Perfections
           ,
           Powers
           ,
           Faculties
           and
           Inclinations
           ,
           or
           the
           Extent
           and
           Endurance
           of
           his
           Creatures
           ,
           are
           all
           from
           his
           Liberty
           of
           Indifferency
           .
        
         
           Such
           a
           Freedom
           was
           incommunicable
           to
           Creatures
           :
           for
           if
           God
           had
           created
           Angels
           and
           Men
           with
           such
           Propensions
           ,
           as
           thereby
           all
           their
           Actions
           had
           been
           necessary
           ,
           as
           are
           the
           Acts
           of
           inscient
           Matter
           ,
           and
           of
           Brutes
           ;
           tho
           all
           their
           Actions
           had
           been
           good
           ,
           yet
           they
           were
           neither
           capable
           of
           Vertue
           ,
           Praise
           ,
           nor
           Reward
           ,
           nor
           had
           they
           been
           
           sitted
           Objects
           upon
           which
           the
           Divine
           Perfections
           might
           have
           been
           displayed
           and
           glorified
           ;
           nor
           had
           they
           had
           natural
           Powers
           to
           have
           acted
           otherwise
           ,
           and
           therefore
           their
           Freedom
           had
           not
           been
           like
           to
           the
           Freedom
           of
           God.
           
        
         
           God
           did
           create
           Man
           and
           Angels
           with
           Principles
           and
           Capacities
           to
           act
           acceptably
           to
           God
           ,
           and
           sutably
           to
           their
           own
           natural
           Perfections
           ,
           yet
           having
           natural
           Power
           to
           do
           Evil
           by
           Omission
           or
           Commission
           ;
           but
           they
           were
           not
           capable
           of
           Infallibility
           ,
           that
           they
           could
           never
           act
           unsutably
           to
           the
           Divine
           Perfections
           ,
           or
           their
           own
           Natural
           Perfections
           ,
           whereby
           they
           would
           have
           been
           wholly
           independent
           in
           their
           actings
           on
           Divine
           Assistance
           ,
           which
           had
           been
           inconsistent
           with
           the
           Infinite
           Perfection
           of
           God
           ,
           which
           could
           be
           no
           greater
           :
           Therefore
           in
           neither
           case
           were
           Rational
           Creatures
           capable
           of
           such
           a
           Freedom
           as
           that
           of
           God's
           .
        
         
           Tho
           no
           Rational
           Creature
           could
           be
           thus
           infallible
           by
           its
           own
           intrinsick
           Perfections
           ,
           God
           in
           his
           free
           Bounty
           hath
           manifested
           that
           he
           did
           decree
           ,
           that
           many
           of
           his
           Rational
           Creatures
           having
           a
           Freedom
           to
           do
           Good
           or
           Evil
           ,
           should
           never
           do
           Evil
           ,
           and
           that
           only
           by
           his
           own
           assistant
           Bounty
           ,
           whereby
           he
           increases
           their
           Propensions
           to
           Good
           ,
           and
           their
           Aversions
           to
           Evil
           ,
           in
           every
           Circumstance
           wherein
           they
           were
           in
           hazard
           to
           have
           erred
           after
           they
           were
           glorified
           ,
           or
           confirmed
           .
        
         
           The
           glorified
           Angels
           and
           Saints
           are
           in
           themselves
           yet
           fallible
           ,
           and
           if
           they
           did
           fall
           ,
           were
           punishable
           ;
           for
           the
           Obligation
           to
           Duty
           is
           not
           abolished
           or
           abated
           ,
           nor
           the
           Punishment
           due
           for
           Transgression
           thereof
           .
           It
           is
           justly
           and
           truly
           said
           ,
           If
           the
           righteous
           Man
           depart
           from
           his
           Righteousness
           ;
           his
           former
           Righteousness
           shall
           not
           be
           remembred
           ,
           
           which
           doth
           not
           import
           that
           he
           shall
           depart
           :
           For
           it
           is
           still
           as
           true
           ,
           that
           if
           it
           were
           possible
           ,
           even
           the
           Elect
           would
           be
           deceived
           and
           fall
           from
           Grace
           ,
           which
           imports
           that
           it
           is
           not
           possible
           .
           Therefore
           the
           Impossibility
           of
           the
           Elects
           falling
           from
           Grace
           ,
           is
           but
           an
           Impossibility
           by
           the
           Event
           ,
           and
           not
           by
           the
           proper
           Capacities
           of
           the
           Creatures
           ,
           not
           by
           simple
           Impossibility
           from
           their
           intrinsick
           Perfections
           ,
           but
           from
           the
           Goodness
           of
           God
           exerted
           by
           his
           Omniscience
           ,
           that
           he
           knows
           all
           the
           Circumstances
           in
           which
           they
           were
           in
           hazard
           to
           fail
           ,
           and
           by
           his
           Omnipotence
           ,
           that
           in
           these
           Circumstances
           he
           could
           so
           increase
           their
           Propension
           to
           Holiness
           and
           Aversion
           to
           Sin
           ,
           that
           they
           would
           not
           fail
           ,
           and
           that
           freely
           ,
           and
           not
           by
           a
           natural
           Necessity
           .
        
         
           These
           things
           appear
           to
           me
           very
           clear
           ,
           and
           consonant
           to
           Reason
           and
           Revelation
           ,
           and
           inconsistent
           with
           that
           perverse
           ,
           but
           too
           prevalent
           Error
           ,
           that
           the
           Freedom
           of
           Creatures
           does
           essentially
           imply
           ,
           that
           they
           can
           only
           determine
           themselves
           ,
           and
           may
           counteract
           all
           Perswasion
           ;
           these
           Men
           admit
           of
           no
           intrinsick
           Alteration
           ,
           which
           ,
           in
           opposition
           to
           Perswasion
           ,
           is
           called
           a
           Physical
           Influence
           of
           God.
           
        
         
           Hence
           also
           it
           is
           further
           evident
           ,
           that
           there
           is
           a
           manifest
           Difference
           between
           things
           that
           must
           be
           by
           an
           intrinsick
           Necessity
           ,
           and
           things
           that
           shall
           be
           by
           Divine
           Bounty
           and
           Providence
           ,
           and
           things
           that
           only
           may
           be
           ;
           and
           that
           all
           these
           are
           clearly
           and
           distinctly
           known
           and
           foreseen
           by
           God.
           
        
      
       
         
         
           
             MEDITATION
             IX
          
           .
           Upon
           the
           Blessedness
           of
           God
           ,
           implying
           his
           Self-sufficiency
           ,
           Self-comprehension
           ,
           his
           infinite
           Love
           to
           ,
           and
           Delight
           in
           Himself
           .
        
         
           THE
           Divine
           Perfections
           which
           I
           have
           hitherto
           contemplated
           ,
           fall
           all
           under
           single
           Apprehension
           ,
           without
           implying
           different
           Considerations
           ,
           and
           there
           is
           nothing
           voluntary
           in
           them
           ,
           but
           they
           are
           absolutely
           necessary
           ,
           and
           do
           import
           no
           Act
           of
           the
           Will
           or
           Pleasure
           of
           God.
           But
           there
           are
           many
           other
           Divine
           Perfections
           immediately
           flowing
           from
           his
           Will
           or
           Pleasure
           relative
           to
           himself
           ,
           or
           to
           other
           Beings
           designed
           to
           exist
           by
           his
           Purposes
           or
           Decrees
           .
           All
           these
           Perfections
           ,
           in
           distinction
           from
           the
           former
           ,
           are
           called
           Moral
           Perfections
           ,
           and
           are
           morally
           good
           ,
           as
           being
           the
           Perfections
           of
           God
           in
           all
           his
           Acts
           flowing
           from
           his
           Will
           or
           Pleasure
           .
        
         
           The
           first
           and
           chief
           of
           these
           voluntary
           Perfections
           ,
           is
           God's
           Love
           to
           himself
           ,
           comprehending
           both
           his
           Good-will
           to
           himself
           ,
           and
           his
           Delight
           in
           himself
           ;
           supposing
           the
           Comprehension
           of
           his
           Nature
           ,
           and
           all
           his
           Divine
           Perfections
           natural
           and
           moral
           ,
           and
           all
           his
           Decrees
           and
           Dispensations
           .
        
         
           Albeit
           there
           be
           no
           real
           Difference
           of
           the
           Divine
           Attributes
           or
           Perfections
           ,
           yet
           there
           is
           that
           kind
           of
           Distinction
           which
           is
           called
           formal
           ,
           which
           
           is
           not
           from
           meer
           Imagination
           ,
           or
           alone
           from
           the
           Act
           of
           our
           Understanding
           ,
           but
           hath
           a
           true
           Foundation
           ;
           yea
           Revelation
           hath
           manifested
           a
           personal
           Distinction
           of
           the
           Trinity
           in
           Unity
           ,
           of
           one
           only
           God
           ,
           and
           of
           the
           Actings
           of
           these
           Persons
           with
           and
           towards
           one
           another
           ,
           and
           of
           the
           order
           of
           their
           acting
           in
           Decrees
           or
           Dispensations
           towards
           Creatures
           ,
           which
           God
           hath
           revealed
           not
           by
           single
           Expressions
           ,
           but
           by
           the
           whole
           Context
           and
           Current
           of
           the
           Scripture
           .
        
         
           There
           are
           three
           Divine
           Attributes
           frequently
           mentioned
           in
           Scripture
           ,
           the
           Blessedness
           ,
           the
           Glory
           ,
           and
           the
           Honour
           of
           God
           ;
           all
           these
           import
           more
           than
           what
           can
           fall
           under
           one
           single
           Apprehension
           .
           The
           Blessedness
           of
           God
           must
           imply
           God's
           Love
           to
           ,
           and
           infinite
           Delight
           in
           himself
           ;
           his
           Glory
           must
           import
           his
           Divine
           Perfections
           as
           they
           are
           manifested
           to
           knowing
           Creatures
           ,
           who
           give
           him
           Glory
           in
           acknowledging
           his
           Divine
           Perfections
           ;
           his
           Honour
           also
           must
           imply
           the
           high
           Esteem
           of
           knowing
           Creatures
           of
           his
           Divine
           Perfections
           ,
           Decrees
           and
           Dispensations
           .
           God's
           Glory
           and
           Honour
           need
           not
           several
           Meditations
           distinct
           from
           the
           Divine
           Perfections
           in
           himself
           ,
           and
           the
           Duty
           of
           his
           Creatures
           in
           acknowledging
           and
           magnifying
           the
           same
           :
           But
           the
           Blessedness
           of
           God
           ought
           to
           have
           a
           more
           clear
           and
           full
           Consideration
           ,
           and
           is
           proposed
           as
           the
           Subject
           of
           this
           Meditation
           ,
           that
           it
           may
           be
           more
           clearly
           apprehended
           wherein
           the
           Blessedness
           of
           God
           doth
           consist
           .
        
         
           Blessedness
           or
           Happiness
           hath
           become
           a
           Subject
           of
           much
           Doubt
           and
           Disputation
           in
           relation
           to
           Rational
           Creatures
           ,
           which
           hath
           mainly
           arisen
           from
           not
           adverting
           the
           Difference
           between
           a
           compleat
           State
           of
           Blessedness
           wanting
           nothing
           requisite
           
           thereto
           ,
           and
           between
           the
           chief
           and
           ultimate
           Ingredient
           thereof
           .
           Nothing
           can
           be
           called
           Blessedness
           which
           wanteth
           any
           thing
           that
           might
           breed
           Dissatisfaction
           or
           Grief
           to
           the
           Subject
           of
           it
           :
           For
           even
           tho
           that
           which
           is
           apprehended
           to
           be
           wanting
           be
           impossible
           ,
           and
           not
           reasonably
           to
           be
           expected
           or
           endeavoured
           ,
           yet
           the
           very
           apprehension
           of
           its
           being
           requisite
           ,
           and
           the
           desire
           and
           endeavour
           to
           have
           it
           ,
           marreth
           full
           Satisfaction
           and
           Blessedness
           .
           There
           be
           many
           things
           ,
           the
           having
           of
           which
           gives
           Pleasure
           ,
           but
           the
           want
           thereof
           doth
           not
           raise
           Grief
           ,
           and
           therefore
           cannot
           mar
           Happiness
           ;
           and
           the
           more
           generous
           Minds
           are
           more
           easily
           happy
           than
           others
           ,
           because
           they
           value
           less
           minute
           Pleasures
           ,
           and
           so
           are
           happy
           by
           enjoying
           the
           greater
           .
        
         
           The
           last
           Accomplishment
           of
           Happiness
           cannot
           consist
           in
           the
           Delight
           in
           ,
           or
           Enjoyment
           of
           any
           thing
           that
           is
           not
           certain
           ,
           either
           in
           its
           Existence
           or
           in
           its
           Perception
           .
           The
           most
           glorious
           Angels
           could
           not
           be
           happy
           by
           all
           their
           present
           or
           preterit
           Enjoyments
           ,
           if
           they
           knew
           not
           surely
           that
           their
           Enjoyment
           would
           never
           be
           altered
           ,
           which
           they
           could
           not
           know
           from
           their
           own
           intrinsick
           Perfections
           ,
           but
           only
           from
           the
           Promise
           or
           declared
           Purpose
           of
           God
           perpetually
           to
           preserve
           that
           happy
           State.
           
        
         
           It
           is
           very
           like
           that
           at
           the
           first
           Creation
           of
           Angels
           ,
           God
           did
           not
           assure
           any
           of
           them
           to
           preserve
           them
           from
           falling
           ,
           until
           they
           had
           given
           proof
           of
           their
           Faithfulness
           ,
           which
           might
           have
           been
           the
           first
           rise
           to
           the
           Fall
           of
           those
           Angels
           who
           were
           not
           content
           with
           their
           Station
           ,
           but
           thence
           became
           murmuring
           and
           malicious
           against
           their
           Creator
           .
        
         
           Happiness
           may
           rationally
           be
           ascribed
           to
           many
           things
           because
           of
           their
           Connexion
           with
           others
           ,
           from
           
           the
           Complex
           of
           which
           ,
           Happiness
           doth
           result
           .
           As
           our
           Saviour
           in
           his
           solemn
           Sermon
           declareth
           many
           to
           be
           happy
           upon
           different
           accounts
           ,
           which
           cannot
           be
           meant
           in
           Consideration
           of
           every
           one
           of
           them
           severally
           ,
           but
           of
           their
           Connexion
           with
           others
           .
        
         
           None
           of
           the
           Attributes
           of
           Creatures
           implying
           Imperfection
           ,
           are
           to
           be
           conceived
           in
           God
           ,
           as
           having
           Parts
           capable
           of
           Union
           and
           Separation
           ,
           or
           as
           having
           Quantity
           by
           multiplying
           or
           diminishing
           these
           Parts
           ,
           without
           which
           Bodies
           cannot
           be
           extended
           ,
           or
           their
           Quantity
           augmented
           or
           diminished
           ,
           their
           Parts
           continuing
           the
           same
           :
           All
           which
           Parts
           are
           impenetrable
           ,
           not
           by
           any
           positive
           Power
           or
           Quality
           resisting
           Penetration
           ,
           but
           by
           Incapacity
           to
           admit
           the
           Penetration
           of
           any
           created
           Substance
           ,
           which
           can
           only
           be
           in
           the
           Interstices
           of
           Substances
           ,
           but
           not
           in
           their
           Parts
           :
           yet
           God
           is
           Omnipresent
           and
           every-where
           ;
           but
           whether
           by
           his
           Infinite
           Power
           only
           ,
           whereby
           he
           can
           create
           and
           preserve
           Creatures
           without
           bounding
           that
           Power
           ,
           or
           whether
           by
           another
           kind
           of
           Expansion
           different
           from
           the
           Extension
           of
           Bodies
           ,
           is
           a
           great
           Depth
           ,
           which
           hath
           never
           had
           a
           general
           Determination
           amongst
           Christians
           ,
           tho
           there
           be
           a
           strong
           Inclination
           in
           the
           Mind
           of
           such
           an
           Expansion
           ,
           which
           hath
           given
           the
           rise
           to
           that
           Imagination
           of
           the
           Immensity
           of
           a
           Body
           ,
           not
           only
           in
           the
           visible
           World
           ,
           but
           without
           it
           .
        
         
           I
           dare
           not
           be
           positive
           to
           determine
           my self
           in
           it
           ,
           yet
           I
           am
           clear
           ,
           that
           tho
           it
           were
           ,
           it
           could
           not
           infer
           a
           Difficulty
           to
           apprehend
           the
           Thoughts
           of
           God
           :
           For
           tho
           a
           created
           Substance
           having
           Parts
           ,
           could
           not
           think
           ,
           but
           only
           a
           Substance
           having
           no
           Parts
           ;
           the
           Divine
           Immensity
           would
           not
           therefore
           exclude
           the
           Infinite
           Knowledg
           of
           God
           ;
           seeing
           God
           hath
           
           no
           Parts
           ,
           and
           is
           neither
           capable
           of
           Division
           ,
           or
           Union
           of
           Parts
           ,
           nor
           of
           any
           Motion
           ;
           for
           being
           every
           where
           ,
           excludes
           Motion
           from
           one
           place
           to
           another
           .
        
         
           The
           Blessedness
           of
           God
           doth
           imply
           ,
           First
           ,
           His
           infinite
           Perfections
           ,
           which
           could
           not
           possibly
           be
           greater
           :
           for
           all
           Addition
           of
           Pleasure
           from
           the
           Existence
           of
           Creatures
           ,
           is
           to
           God
           ,
           like
           to
           the
           small
           Dust
           that
           casteth
           not
           the
           exactest
           Ballance
           ,
           and
           is
           amongst
           these
           smaller
           Pleasures
           which
           do
           not
           make
           Happiness
           ,
           nor
           doth
           the
           absence
           thereof
           raise
           Grief
           ;
           for
           if
           it
           were
           not
           so
           ,
           God
           could
           not
           have
           been
           blessed
           before
           the
           Creation
           :
           Yea
           ,
           albeit
           God
           hath
           great
           Pleasure
           in
           his
           Decrees
           relating
           to
           Creatures
           ,
           yet
           these
           Decrees
           are
           voluntary
           Acts
           of
           God's
           Purpose
           ,
           and
           therefore
           God
           might
           have
           been
           blessed
           abstract
           from
           them
           .
        
         
           Secondly
           ;
           The
           Blessedness
           of
           God
           implies
           his
           Self-sufficiency
           ,
           that
           is
           ,
           that
           he
           had
           all
           in
           himself
           requisite
           to
           make
           him
           happy
           ,
           without
           Dependence
           upon
           any
           Creatrue
           ,
           or
           any
           Act
           relating
           to
           Creatures
           ;
           and
           therefore
           his
           Blessedness
           is
           altogether
           independent
           upon
           Creatures
           .
        
         
           Some
           learned
           Men
           in
           the
           Reformed
           Church
           ,
           hold
           God's
           Independence
           to
           be
           his
           first
           and
           most
           eminent
           Attribute
           :
           But
           when
           it
           is
           considered
           ,
           that
           Independence
           is
           an
           Attribute
           still
           presupposing
           something
           that
           is
           independent
           ,
           as
           the
           Subject
           to
           which
           it
           is
           attributed
           ,
           which
           can
           be
           no
           other
           than
           being
           a
           Spirit
           ;
           for
           the
           Apprehension
           of
           God
           comprehends
           all
           his
           Perfections
           ,
           and
           all
           that
           rightly
           can
           be
           conceived
           of
           him
           ,
           and
           therefore
           must
           comprehend
           something
           which
           is
           as
           a
           Subject
           presupposing
           nothing
           ,
           which
           is
           his
           being
           a
           Spirit
           .
           And
           therefore
           ,
        
         
         
           Thirdly
           ;
           The
           Blessedness
           of
           God
           doth
           not
           only
           imply
           his
           Independence
           ,
           that
           he
           hath
           no
           need
           of
           any
           thing
           beside
           himself
           to
           make
           him
           happy
           ;
           but
           it
           must
           imply
           his
           infinite
           Love
           to
           himself
           ,
           that
           he
           will
           never
           communicate
           his
           Divine
           Perfections
           to
           a
           meer
           Creature
           ,
           as
           he
           has
           oft
           declared
           ,
           that
           he
           will
           not
           give
           his
           Glory
           to
           another
           .
        
         
           God's
           Love
           to
           himself
           is
           infinite
           ,
           and
           could
           be
           no
           greater
           ,
           no
           meer
           Creature
           is
           capable
           of
           such
           Love
           ;
           for
           no
           Creature
           is
           made
           so
           perfect
           ,
           but
           it
           might
           have
           been
           made
           more
           perfect
           ,
           which
           required
           greater
           Love.
           
        
         
           God's
           Love
           to
           himself
           is
           Self-love
           ,
           which
           doth
           justly
           exceed
           the
           Love
           of
           all
           things
           else
           ;
           he
           hath
           given
           Self-love
           to
           his
           Rational
           Creatures
           ,
           which
           kept
           in
           its
           Bounds
           ,
           is
           not
           only
           lawful
           ,
           but
           a
           requisite
           Perfection
           for
           the
           Happiness
           of
           those
           Creatures
           .
           But
           the
           Self-love
           of
           Creatures
           must
           not
           diminish
           the
           general
           Love
           to
           those
           of
           the
           kind
           ,
           and
           must
           be
           inferior
           and
           subordinate
           unto
           the
           Love
           of
           God
           ;
           and
           when
           it
           exceeds
           these
           Bounds
           ,
           it
           is
           no
           Perfection
           ,
           but
           a
           Vice
           :
           and
           because
           it
           frequently
           exceeds
           its
           Bounds
           ,
           the
           Name
           of
           Self-love
           simply
           exprest
           ,
           is
           taken
           for
           a
           Vice
           ,
           odious
           both
           to
           God
           and
           Mankind
           ;
           but
           God
           can
           have
           no
           Object
           more
           excellent
           and
           lovely
           than
           himself
           ,
           and
           therefore
           his
           Self-love
           is
           good
           without
           Limit
           or
           Bounds
           .
        
         
           Fourthly
           ;
           The
           Blessedness
           of
           God
           implies
           God's
           full
           Comprehension
           of
           all
           his
           Divine
           Perfections
           ;
           for
           tho
           he
           had
           them
           all
           ,
           if
           he
           did
           not
           by
           a
           reflexive
           Act
           in
           order
           to
           his
           own
           Blessedness
           ,
           consider
           them
           all
           ,
           he
           could
           not
           be
           infinitely
           blessed
           .
        
         
           Fifthly
           ;
           The
           last
           Accomplishment
           of
           the
           Blessedness
           of
           God
           ,
           is
           his
           infinite
           Delight
           in
           himself
           ,
           and
           in
           his
           own
           Divine
           Perfections
           and
           Decrees
           .
        
         
         
           This
           View
           of
           all
           the
           Divine
           Perfections
           and
           Decrees
           together
           ,
           is
           that
           Beatifick
           Vision
           ,
           whence
           is
           that
           infinite
           Delight
           of
           God
           in
           himself
           ,
           in
           which
           he
           is
           perfectly
           ,
           eternally
           ,
           and
           unchangeably
           blessed
           .
        
         
           God
           in
           his
           Wisdom
           and
           Bounty
           bestows
           on
           his
           glorified
           Creatures
           a
           Blessedness
           ,
           having
           some
           resemblance
           of
           his
           own
           ,
           perfected
           in
           those
           Pleasures
           which
           are
           at
           his
           Right-hand
           for
           evermore
           ;
           which
           must
           presuppose
           a
           State
           of
           these
           Creatures
           ,
           having
           such
           Perfections
           that
           afford
           them
           full
           Satisfaction
           ,
           that
           they
           do
           not
           desire
           any
           more
           ,
           especially
           when
           Time
           is
           ended
           ,
           after
           which
           there
           is
           no
           more
           Alteration
           to
           be
           .
        
         
           This
           is
           that
           Beatisick
           Vision
           of
           Creatures
           ,
           whereby
           they
           have
           a
           much
           clearer
           Idea
           of
           God
           than
           they
           are
           capable
           of
           in
           the
           State
           of
           Mortality
           :
           
             For
             here
             we
             see
             darkly
             as
             through
             a
             Glass
             ,
             but
             there
             we
             shall
             see
             Face
             to
             Face
             .
          
           The
           Face
           of
           God
           is
           his
           Countenance
           ,
           the
           shining
           whereof
           upon
           Creatures
           is
           the
           height
           of
           their
           Happiness
           ,
           when
           there
           is
           no
           more
           fear
           of
           his
           frowning
           ,
           nor
           of
           these
           Creatures
           failing
           .
        
         
           These
           perpetual
           Pleasures
           at
           God's
           Right-hand
           ,
           must
           presuppose
           the
           Creatures
           knowing
           by
           God's
           declared
           Decree
           ,
           that
           he
           will
           never
           suffer
           them
           to
           offend
           him
           ,
           or
           to
           fall
           from
           that
           glorious
           State
           :
           But
           it
           chiefly
           ariseth
           from
           their
           view
           of
           the
           Divinc
           Perfections
           and
           Decrees
           ,
           being
           then
           manifested
           ,
           not
           only
           by
           Revelation
           ,
           but
           by
           attaining
           their
           Effects
           .
        
         
           Albeit
           the
           Happiness
           of
           glorified
           Creatures
           have
           some
           resemblance
           with
           the
           Blessedness
           of
           God
           ,
           there
           is
           still
           an
           infinite
           difference
           and
           distance
           between
           the
           highest
           Happiness
           Creatures
           are
           capable
           
           of
           ,
           and
           the
           Blessedness
           of
           their
           Creator
           .
           For
           ,
        
         
           First
           ;
           No
           Creature
           is
           capable
           of
           a
           perfect
           view
           of
           the
           Divine
           Perfections
           and
           Decrees
           ,
           for
           these
           are
           incomprehensible
           by
           Creatures
           ,
           so
           that
           they
           cannot
           be
           in
           their
           View
           or
           Thought
           together
           distinctly
           ,
           but
           only
           in
           a
           general
           Apprehension
           of
           intire
           and
           infinite
           Perfection
           ,
           which
           cannot
           descend
           to
           the
           Specialities
           implied
           therein
           ;
           whereas
           God's
           View
           of
           his
           own
           Perfections
           is
           distinctly
           of
           the
           whole
           ,
           Creatures
           may
           in
           a
           great
           measure
           conceive
           in
           their
           Mind
           ,
           or
           apprehend
           the
           Perfections
           of
           God
           ,
           but
           God
           alone
           can
           comprehend
           them
           distinctly
           altogether
           .
        
         
           Therefore
           it
           is
           that
           glorified
           Creatures
           will
           have
           an
           excellent
           and
           eternal
           Exercise
           of
           their
           Minds
           ,
           by
           apprehending
           distinctly
           the
           several
           Perfections
           of
           God
           ,
           and
           his
           manifold
           Decrees
           and
           Dispensations
           ,
           which
           will
           yield
           fresh
           and
           renewed
           Pleasures
           for
           ever
           .
           We
           find
           by
           Experience
           that
           our
           Thoughts
           turning
           upon
           a
           few
           delightful
           Objects
           ,
           give
           a
           fresh
           continuance
           of
           Pleasure
           ,
           albeit
           the
           Perfection
           of
           the
           Objects
           be
           but
           low
           ;
           How
           fresh
           then
           ,
           and
           how
           great
           must
           that
           Pleasure
           be
           ,
           that
           hath
           the
           Variety
           of
           God's
           Existence
           and
           Nature
           in
           being
           a
           pure
           immaterial
           Spirit
           ,
           and
           all
           his
           Divine
           Perfections
           natural
           and
           moral
           ,
           and
           all
           his
           Decrees
           and
           Dispensations
           brought
           to
           an
           unalterable
           Condition
           ?
        
         
           Secondly
           ;
           The
           Delight
           and
           Pleasure
           of
           God
           in
           himself
           is
           infinite
           ,
           and
           is
           capable
           of
           no
           higher
           Degree
           ,
           but
           Creatures
           are
           incapable
           of
           any
           infinite
           Perfection
           ;
           therefore
           their
           Delight
           might
           by
           the
           Power
           of
           God
           be
           made
           still
           greater
           ,
           yet
           it
           is
           fully
           satisfactory
           in
           the
           degree
           that
           God
           freely
           
           gives
           it
           ;
           and
           tho
           there
           be
           different
           degrees
           of
           glorified
           Angels
           and
           Saints
           ,
           yet
           all
           of
           them
           are
           satisfied
           without
           Envy
           ,
           Emulation
           ,
           or
           desire
           of
           more
           than
           what
           they
           do
           receive
           ,
           after
           the
           Resurrection
           and
           Union
           of
           the
           Souls
           of
           Men
           and
           their
           glorified
           Bodies
           .
        
         
           Thirdly
           ;
           The
           Delight
           of
           glorified
           Creatures
           is
           not
           upon
           Grounds
           from
           themselves
           ,
           but
           from
           the
           free
           Gift
           of
           God
           ;
           nor
           from
           Perfections
           wholly
           in
           themselves
           ,
           but
           in
           the
           Power
           and
           Love
           of
           God
           ,
           preserving
           them
           from
           falling
           in
           all
           occasions
           of
           Danger
           .
        
      
       
         
           
             MEDITATION
             X.
          
           Upon
           God's
           Holiness
           or
           Godlikeness
           .
        
         
           HAving
           meditated
           upon
           the
           glorious
           Divine
           Perfections
           of
           God
           ,
           which
           are
           natural
           ,
           necessary
           and
           immanent
           ,
           so
           far
           as
           my
           narrow
           Capacity
           doth
           reach
           and
           apprehend
           ,
           and
           in
           that
           natural
           Order
           ,
           whereby
           the
           Antecedent
           doth
           always
           make
           way
           for
           the
           distinct
           apprehension
           of
           the
           Subsequent
           ,
           the
           first
           and
           absolute
           Attribute
           being
           a
           Spirit
           ,
           all
           the
           rest
           being
           relative
           ,
           supposing
           a
           Subject
           to
           which
           they
           relate
           ,
           of
           which
           the
           nearest
           to
           the
           purely
           immaterial
           Spirit
           of
           God
           is
           Omniscience
           ,
           and
           next
           thereto
           Activity
           by
           his
           Will
           ,
           choosing
           and
           effectuating
           according
           to
           his
           Pleasure
           ,
           and
           then
           his
           Omnipotence
           ,
           extending
           not
           only
           to
           what
           he
           chooseth
           or
           willeth
           ,
           but
           to
           all
           that
           
           is
           possible
           and
           consistent
           ,
           all
           which
           are
           in
           himself
           without
           any
           Caufe
           ,
           whereby
           he
           is
           self-existent
           and
           eternal
           ,
           self-sufficient
           ,
           infinitely
           delighting
           in
           himself
           ,
           and
           thereby
           blessed
           ;
           and
           as
           to
           all
           transient
           Acts
           absolutely
           free
           ,
           and
           fully
           independent
           in
           his
           Being
           ,
           Power
           ,
           Choice
           or
           Operations
           :
           I
           come
           now
           to
           apply
           my
           most
           serious
           and
           humble
           Thoughts
           to
           his
           voluntary
           Perfections
           ,
           the
           Effects
           whereof
           are
           terminate
           upon
           Creatures
           ;
           and
           I
           have
           earnestly
           endeavoured
           to
           find
           the
           natural
           Order
           of
           these
           as
           of
           the
           former
           ,
           which
           I
           perceive
           not
           only
           to
           be
           antecedent
           and
           consequent
           ,
           but
           that
           they
           are
           as
           Causes
           and
           Effects
           ,
           which
           doth
           not
           import
           that
           any
           thing
           in
           God
           hath
           an
           extrinsick
           Cause
           ,
           or
           a
           real
           Multiplicity
           or
           Difference
           .
           I
           do
           conceive
           that
           God
           alone
           doth
           act
           immediately
           by
           his
           Being
           ;
           some
           have
           extended
           that
           to
           Creatures
           ,
           but
           if
           without
           Injury
           ,
           I
           think
           not
           without
           Error
           .
           Supposing
           (
           for
           instance
           )
           that
           the
           Soul
           of
           Man
           perceiveth
           ,
           judgeth
           ,
           reasoneth
           ,
           chooseth
           by
           its
           own
           Substance
           ,
           as
           it
           is
           a
           Spirit
           ,
           and
           that
           it
           is
           but
           Mens
           Fancy
           ,
           that
           imagine
           superadded
           Powers
           ,
           such
           as
           the
           Understanding
           or
           Will
           ,
           wherein
           they
           seem
           as
           much
           to
           err
           in
           the
           Defect
           ,
           as
           the
           common
           course
           of
           the
           Schoolmen
           do
           in
           the
           Excess
           ,
           multiplying
           real
           Entities
           ,
           as
           they
           imagine
           ,
           as
           the
           eternal
           Essences
           and
           Attributes
           of
           these
           things
           that
           have
           existed
           ,
           or
           do
           exist
           ,
           and
           of
           the
           real
           being
           of
           things
           possible
           ,
           that
           do
           not
           ,
           never
           did
           ,
           nor
           never
           shall
           exist
           .
           And
           supposing
           a
           multitude
           of
           Accidents
           really
           distinct
           from
           any-Substance
           ,
           and
           that
           the
           same
           individual
           Accidents
           are
           separable
           from
           one
           individual
           Substance
           ,
           in
           which
           they
           are
           subjected
           unto
           another
           ,
           and
           which
           consequently
           could
           subsist
           without
           any
           Substance
           ,
           and
           so
           not
           differ
           from
           a
           Substance
           by
           
           subsisting
           without
           a
           Subject
           ,
           but
           are
           differenced
           by
           having
           a
           fitness
           to
           perfect
           a
           Subject
           by
           actual
           inhering
           in
           it
           ,
           and
           differing
           also
           from
           Modes
           ,
           that
           these
           imply
           an
           individual
           Subject
           from
           which
           they
           are
           inseparable
           ;
           yet
           they
           durst
           not
           be
           so
           gross
           as
           to
           attribute
           such
           Accidents
           to
           God
           ,
           which
           indeed
           cannot
           escape
           to
           infer
           a
           Composition
           of
           separable
           things
           .
        
         
           It
           seems
           inconsistent
           with
           a
           created
           Substance
           ,
           to
           act
           by
           its
           Substance
           ,
           or
           immediately
           .
           It
           is
           true
           ,
           that
           if
           we
           suppose
           all
           the
           multitude
           of
           Species
           to
           differ
           by
           Substantials
           ,
           and
           consequently
           by
           separably
           subsistent
           Parts
           ,
           and
           so
           should
           conceive
           the
           Intellect
           and
           the
           Will
           to
           be
           such
           ;
           then
           the
           Soul
           would
           substantially
           comprehend
           the
           Intellect
           and
           the
           Will
           ,
           and
           must
           act
           immediately
           :
           but
           tho
           the
           Capacity
           to
           Reason
           and
           Choice
           be
           no
           substantial
           Parts
           ,
           separable
           from
           the
           Soul
           ,
           they
           may
           still
           be
           essential
           tho
           not
           substantial
           Differences
           ,
           and
           then
           the
           Soul
           acts
           not
           immediately
           ,
           but
           by
           the
           addition
           of
           these
           :
           and
           I
           conceive
           it
           an
           abusive
           Speech
           ,
           and
           if
           properly
           taken
           ,
           derogatory
           to
           God
           ,
           that
           he
           could
           not
           withdraw
           the
           Power
           of
           Reasoning
           or
           free
           Choice
           from
           the
           Soul
           of
           Man
           ,
           without
           annihilating
           its
           Substance
           ,
           but
           only
           changing
           it
           unto
           another
           kind
           ,
           which
           yet
           might
           essentially
           differ
           from
           a
           Brute
           ,
           which
           cannot
           judg
           nor
           compare
           ,
           no
           more
           than
           reason
           ,
           but
           only
           perceive
           by
           Sense
           ,
           and
           act
           by
           Instinct
           .
           It
           doth
           much
           more
           quadrate
           to
           the
           Glory
           of
           God
           ,
           that
           he
           freely
           gave
           these
           Powers
           ,
           by
           which
           the
           Soul
           hath
           the
           special
           Nature
           of
           Man
           ,
           and
           not
           of
           Necessity
           .
        
         
           That
           such
           Powers
           must
           be
           freely
           superadded
           to
           the
           Substance
           of
           Creatures
           ,
           I
           satisfy
           my self
           with
           this
           Reason
           ,
           that
           there
           are
           no
           Substances
           but
           
           Spirits
           and
           Matter
           ,
           that
           all
           the
           Species
           of
           Creatures
           are
           by
           superadded
           Powers
           or
           Modes
           ,
           which
           are
           not
           separable
           Beings
           ;
           and
           therefore
           if
           a
           Spirit
           by
           its
           Substance
           can
           reason
           ,
           choose
           ,
           worship
           ,
           or
           adore
           ,
           then
           all
           Spirits
           behoved
           necessarily
           so
           to
           do
           ;
           or
           if
           Matter
           ,
           as
           such
           ,
           could
           move
           or
           act
           ,
           all
           Bodies
           behoved
           so
           to
           do
           :
           therefore
           something
           must
           be
           superadded
           to
           make
           the
           difference
           ,
           which
           is
           neither
           Body
           nor
           Spirit
           ;
           therefore
           it
           is
           the
           incommunicable
           Property
           of
           God
           to
           act
           immediately
           .
        
         
           That
           the
           transient
           Acts
           of
           God's
           Perfections
           are
           Causes
           and
           Effects
           ,
           it
           doth
           sufficiently
           satisfy
           me
           ,
           that
           I
           do
           not
           unsutably
           think
           of
           God
           ,
           when
           I
           enquire
           ,
           Why
           doth
           God
           punish
           Sin
           ?
           and
           resolve
           that
           it
           is
           because
           he
           is
           just
           :
           And
           if
           I
           yet
           further
           inquire
           ,
           Why
           is
           God
           unchangeably
           just
           ?
           I
           cannot
           but
           think
           it
           is
           either
           because
           it
           is
           congruous
           to
           his
           glorious
           Nature
           to
           be
           unchangeably
           just
           ,
           or
           that
           he
           is
           unchangeably
           just
           ,
           only
           because
           he
           will
           be
           so
           .
           I
           see
           no
           reason
           for
           any
           third
           Ground
           or
           Rise
           ,
           whence
           all
           God's
           Decrees
           and
           Dispensations
           do
           flow
           .
        
         
           I
           know
           there
           be
           some
           who
           think
           that
           it
           would
           be
           derogatory
           to
           the
           Freedom
           and
           Absoluteness
           of
           God
           ,
           if
           all
           his
           Dispensations
           did
           not
           arise
           only
           from
           his
           Will
           ;
           but
           that
           very
           Reason
           infers
           the
           contrary
           Conclusion
           ,
           because
           it
           brings
           a
           Reason
           why
           all
           must
           flow
           from
           God's
           Will
           ,
           to
           wit
           his
           Freedom
           and
           Absoluteness
           ,
           which
           yet
           are
           not
           his
           Will
           ,
           nor
           from
           his
           Will
           ,
           nor
           are
           they
           moral
           ,
           but
           natural
           Perfections
           ;
           and
           it
           is
           evident
           from
           Scripture
           ,
           and
           acknowledged
           by
           all
           Christians
           ,
           that
           there
           is
           a
           difference
           between
           God's
           Moral
           Commands
           ,
           which
           are
           unchangeable
           ,
           and
           his
           positive
           
           Commands
           ,
           which
           he
           hath
           changed
           ;
           and
           consequently
           that
           there
           is
           a
           difference
           betwixt
           the
           Moral
           and
           Positive
           Law
           of
           God.
           So
           that
           in
           the
           Positive
           Laws
           or
           Commands
           ,
           the
           Matter
           is
           indifferent
           ,
           and
           becomes
           only
           morally
           good
           by
           and
           during
           the
           Command
           ;
           as
           the
           Command
           to
           forbear
           the
           eating
           of
           the
           forbidden
           Fruit
           ,
           he
           instituted
           Circumcision
           ,
           and
           all
           the
           Ceremonies
           of
           the
           Levitical
           Law
           ,
           and
           many
           of
           the
           Judicial
           Laws
           :
           therefore
           in
           the
           Moral
           Commands
           ,
           there
           must
           be
           something
           more
           in
           the
           Matter
           commanded
           than
           in
           the
           other
           ,
           and
           more
           than
           the
           Command
           it self
           .
        
         
           When
           the
           Scripture
           saith
           ,
           that
           God
           cannot
           deny
           himself
           ,
           it
           cannot
           be
           restrained
           unto
           his
           Will
           ,
           nor
           that
           he
           cannot
           deny
           that
           he
           doth
           exist
           ,
           but
           that
           he
           cannot
           deny
           his
           essential
           Natural
           Perfections
           ,
           by
           commanding
           or
           doing
           any
           thing
           unsutable
           to
           them
           .
        
         
           The
           Scripture
           saith
           expresly
           ,
           that
           it
           is
           impossible
           for
           God
           to
           lie
           ;
           if
           this
           Impossibility
           were
           only
           because
           of
           his
           Will
           and
           Decree
           ,
           then
           it
           should
           be
           impossible
           that
           God
           should
           not
           do
           all
           the
           Acts
           of
           Creation
           and
           Providence
           which
           he
           hath
           decreed
           :
           Yea
           ,
           it
           would
           lead
           to
           that
           blasphemous
           Opinion
           ,
           That
           God
           hath
           decreed
           ,
           and
           hath
           or
           will
           do
           all
           that
           is
           possible
           for
           him
           to
           do
           ,
           and
           that
           his
           Power
           is
           no
           larger
           than
           his
           Will
           ;
           therefore
           the
           Impossibility
           of
           God's
           lying
           must
           not
           alone
           be
           because
           he
           hath
           willed
           or
           decreed
           not
           to
           lie
           .
        
         
           Whatsoever
           depends
           upon
           meer
           Will
           ,
           is
           ambulatory
           and
           changeable
           ,
           by
           an
           opposite
           Act
           of
           the
           same
           Will
           ,
           and
           both
           Acts
           would
           be
           equally
           good
           .
           So
           it
           is
           in
           the
           Divine
           Positive
           Laws
           and
           Precepts
           which
           are
           changed
           ,
           without
           Changeableness
           in
           God
           ,
           because
           the
           Change
           is
           sutable
           to
           his
           Divine
           
           Perfections
           ,
           especially
           to
           his
           Freedom
           of
           Indifferency
           ;
           and
           if
           he
           might
           so
           change
           his
           Promises
           ,
           his
           Faithfulness
           ,
           and
           the
           truth
           of
           his
           Expressions
           ,
           no
           Creature
           could
           have
           any
           ground
           of
           Trust
           ,
           which
           would
           overturn
           the
           Faith.
           
        
         
           Were
           it
           not
           horrid
           to
           imagine
           ,
           that
           God
           who
           hath
           freely
           from
           Eternity
           decreed
           ,
           being
           considered
           as
           prior
           in
           the
           Order
           of
           Nature
           ,
           tho
           not
           of
           Time
           ,
           to
           these
           Decrees
           ,
           or
           as
           abstract
           from
           these
           Decrees
           ,
           were
           indifferent
           as
           to
           Truth
           and
           Falshood
           ,
           Justice
           and
           Injustice
           ,
           as
           he
           was
           to
           the
           creating
           of
           Creatures
           ,
           or
           to
           the
           Manner
           ,
           Kinds
           and
           Individuals
           of
           them
           ?
           which
           some
           have
           rather
           inclin'd
           to
           ,
           than
           to
           suppose
           that
           in
           the
           Direction
           of
           the
           wickedest
           Acts
           ,
           God
           should
           not
           be
           an
           Actor
           ,
           to
           maintain
           a
           Metaphysical
           Extension
           of
           his
           being
           the
           first
           Cause
           .
        
         
           Some
           have
           thought
           that
           God
           is
           not
           capable
           of
           any
           Obligation
           ,
           or
           Debt
           to
           his
           Creatures
           ,
           nor
           of
           any
           other
           Justice
           ,
           but
           that
           which
           is
           called
           distributive
           in
           Rewards
           and
           Punishments
           ,
           because
           he
           cannot
           be
           obliged
           to
           give
           or
           perform
           to
           his
           Creature
           ,
           and
           so
           not
           by
           commutative
           Justice
           :
           but
           tho
           that
           kind
           of
           Justice
           be
           commonly
           called
           commutative
           ,
           because
           it
           is
           frequently
           exerted
           in
           exchanging
           of
           one
           thing
           for
           another
           ,
           yet
           we
           must
           not
           measure
           things
           meerly
           by
           Names
           ;
           for
           the
           Obedience
           of
           Children
           ,
           and
           the
           Performance
           of
           every
           gratuitous
           Promise
           ,
           is
           not
           by
           distributive
           ,
           but
           by
           commutative
           Justice
           .
           The
           Apostle
           Paul
           accurately
           discussing
           that
           great
           Question
           ,
           Whether
           Salvation
           be
           by
           Grace
           or
           by
           Works
           ?
           doth
           clearly
           oppose
           God's
           giving
           any
           thing
           by
           Grace
           ,
           to
           his
           giving
           on
           the
           account
           of
           Works
           ,
           and
           saith
           in
           express
           Terms
           ,
           
             To
             him
             that
             worketh
             is
             the
             Reward
             
             not
             reckoned
             of
             Grace
             ,
             but
             of
             Debt
             :
          
           here
           the
           Reckoner
           and
           the
           Rewarder
           is
           God
           ,
           who
           accounteth
           himself
           Debtor
           of
           a
           Reward
           to
           him
           that
           worketh
           Good
           perfectly
           without
           failing
           .
        
         
           I
           know
           it
           sounds
           yet
           more
           harshly
           to
           some
           pious
           and
           well-meaning
           Souls
           ,
           to
           say
           that
           God
           governs
           his
           Actions
           by
           a
           Law
           ,
           supposing
           it
           to
           import
           ,
           that
           he
           is
           under
           a
           Law
           ,
           which
           it
           doth
           not
           import
           ;
           for
           God
           is
           neither
           under
           nor
           above
           his
           own
           Moral
           Law
           ,
           for
           he
           is
           a
           Law
           unto
           himself
           :
           And
           in
           the
           narrow
           Sense
           that
           Law
           is
           sometimes
           taken
           ,
           as
           it
           requires
           a
           Sanction
           by
           a
           Penalty
           ,
           in
           case
           of
           Transgression
           ,
           a
           Law
           cannot
           be
           attributed
           to
           God
           ,
           but
           that
           is
           not
           essential
           to
           a
           Law
           ;
           for
           many
           Laws
           even
           of
           Men
           ,
           have
           only
           a
           Reward
           annexed
           and
           no
           Punishment
           ,
           and
           others
           have
           neither
           Reward
           nor
           Punishment
           ,
           but
           the
           Deeds
           otherwise
           done
           are
           only
           annulled
           ,
           and
           made
           void
           or
           ineffectual
           .
        
         
           A
           Debt
           or
           Obligation
           cannot
           be
           without
           a
           Law
           ,
           for
           Law
           is
           the
           Reason
           or
           Cause
           of
           an
           Obligation
           ,
           by
           which
           the
           Person
           obliged
           is
           determined
           ,
           and
           ruleth
           himself
           ,
           and
           therefore
           it
           is
           called
           a
           Tie
           metaphorically
           ,
           whereby
           one
           is
           tied
           to
           walk
           only
           as
           agreeth
           with
           that
           Tie
           ;
           so
           that
           unless
           we
           should
           say
           that
           a
           Debt
           or
           Obligation
           is
           without
           a
           Reason
           or
           Cause
           ,
           we
           must
           acknowledg
           that
           where
           a
           Debt
           is
           ,
           there
           must
           be
           a
           Reason
           of
           it
           ,
           which
           is
           the
           Law.
           
        
         
           It
           would
           sound
           harsher
           to
           these
           tender
           Souls
           ,
           to
           say
           they
           worshipped
           a
           Lawless
           God.
           It
           breeds
           Horror
           to
           think
           how
           like
           these
           Mistakes
           would
           render
           God
           to
           Tyrants
           ,
           who
           cannot
           hear
           of
           any
           other
           Rule
           of
           their
           Subjects
           Obedience
           ,
           but
           
             such
             is
             our
             Pleasure
          
           ,
           and
           who
           would
           have
           themselves
           thought
           to
           be
           above
           all
           Law
           ,
           and
           to
           be
           tied
           by
           no
           Obligation
           to
           their
           Subjects
           .
        
         
         
           I
           know
           it
           is
           like
           to
           be
           thought
           a
           bold
           and
           useless
           Curiosity
           ,
           to
           enquire
           into
           the
           Cause
           of
           God's
           Decrees
           and
           Dispensations
           ,
           who
           doth
           all
           that
           he
           will
           ,
           
             and
             who
             may
             say
             ,
             What
             dost
             thou
             ?
          
           and
           who
           giveth
           account
           of
           none
           of
           his
           Matters
           .
           But
           God's
           not
           giving
           an
           account
           of
           his
           Matters
           ,
           is
           not
           concerning
           the
           Rules
           of
           his
           Holiness
           ,
           of
           which
           he
           gives
           frequently
           an
           account
           ,
           but
           concerning
           the
           particular
           Means
           and
           Expedients
           by
           which
           he
           brings
           his
           Purposes
           to
           pass
           :
           neither
           is
           it
           the
           question
           ,
           that
           he
           does
           nothing
           but
           what
           he
           will
           do
           ;
           yea
           whatsoever
           he
           doth
           ,
           he
           doth
           it
           by
           his
           Will
           :
           but
           the
           Question
           is
           ,
           Whether
           he
           willeth
           and
           doth
           upon
           an
           anterior
           Motive
           ,
           not
           from
           the
           Creature
           ,
           but
           from
           himself
           ?
           I
           mean
           anterior
           in
           the
           order
           of
           Nature
           .
           Nor
           do
           I
           think
           that
           it
           is
           required
           of
           all
           that
           are
           saved
           to
           search
           so
           high
           ,
           but
           of
           those
           only
           to
           whom
           God
           hath
           given
           Capacities
           and
           Opportunities
           ;
           for
           to
           whom
           much
           is
           given
           ,
           of
           them
           much
           shall
           be
           required
           :
           And
           tho
           the
           simple
           Ignorance
           of
           these
           things
           will
           not
           be
           imputed
           as
           an
           Offence
           ,
           Errors
           in
           these
           Matters
           are
           very
           dangerous
           ;
           and
           therefore
           seeing
           they
           are
           so
           frequently
           vented
           in
           the
           World
           ,
           it
           is
           not
           only
           profitable
           but
           necessary
           to
           prevent
           or
           cure
           Errors
           concerning
           the
           Representation
           and
           Character
           of
           God
           ,
           Reason
           being
           given
           in
           Scripture
           so
           oft
           from
           such
           Grounds
           ,
           and
           not
           from
           mere
           Will.
           
        
         
           And
           beside
           ,
           it
           is
           of
           excellent
           use
           to
           understand
           the
           Divine
           Nature
           ,
           which
           raiseth
           and
           increaseth
           the
           Admiration
           and
           Adoration
           of
           God
           ,
           and
           the
           highest
           ,
           purest
           ,
           and
           least
           selfish
           Love
           to
           him
           ,
           and
           the
           greatest
           Reverence
           and
           Obsequiousness
           to
           his
           Pleasure
           :
           the
           meanest
           Capacity
           may
           love
           God
           ,
           because
           he
           hath
           promised
           them
           Happiness
           by
           Repentance
           
           and
           Faith
           ;
           and
           much
           more
           the
           Love
           of
           Gratitude
           may
           arise
           from
           the
           sense
           of
           his
           giving
           of
           these
           Graces
           ,
           yet
           there
           is
           a
           small
           Proportion
           between
           the
           glorious
           Excellency
           of
           God
           in
           relation
           to
           a
           particular
           Creature
           ,
           and
           his
           Glory
           shining
           forth
           to
           the
           whole
           Creation
           ,
           and
           must
           produce
           a
           far
           greater
           measure
           of
           Love
           and
           Reverence
           ,
           which
           are
           much
           weakened
           by
           attributing
           any
           thing
           to
           him
           unworthy
           of
           him
           .
           However
           none
           can
           justly
           blame
           me
           to
           clear
           my
           own
           Thoughts
           ,
           and
           raise
           them
           as
           high
           as
           I
           can
           ;
           and
           I
           do
           bless
           God
           for
           the
           increase
           of
           Love
           and
           Reverence
           he
           gives
           me
           thereby
           .
        
         
           I
           am
           perswaded
           that
           the
           rise
           of
           most
           of
           God's
           Decrees
           and
           Dispensations
           are
           from
           the
           Congruity
           thereof
           to
           his
           natural
           Perfections
           ,
           as
           becoming
           and
           being
           worthy
           of
           such
           a
           Being
           :
           I
           say
           it
           is
           a
           Congruity
           to
           his
           natural
           ,
           not
           to
           his
           moral
           Perfections
           ;
           for
           he
           is
           not
           just
           because
           he
           is
           true
           ,
           nor
           true
           because
           he
           is
           just
           ,
           nor
           gracious
           or
           merciful
           because
           he
           is
           just
           or
           true
           .
           But
           when
           I
           consider
           what
           is
           congruous
           to
           ,
           worthy
           and
           becoming
           a
           Spirit
           omniscient
           ,
           omnipotent
           ,
           self-existent
           ,
           all-sufficient
           ,
           infinitely
           blessed
           ,
           free
           and
           independent
           ,
           and
           then
           put
           the
           Question
           to
           my self
           ,
           Must
           not
           such
           a
           Being
           be
           just
           ,
           exactly
           fulfilling
           all
           his
           Promises
           ,
           incouraging
           and
           rewarding
           the
           Good
           ,
           discouraging
           and
           punishing
           the
           Evil
           according
           to
           their
           Merit
           ?
           I
           am
           fully
           perswaded
           he
           must
           be
           such
           ,
           not
           by
           a
           fatal
           Necessity
           ,
           nor
           by
           meer
           Indifferency
           ,
           but
           by
           a
           voluntary
           and
           free
           Choice
           .
        
         
           And
           when
           I
           further
           pose
           my self
           ,
           whether
           such
           a
           Being
           will
           only
           perform
           his
           Promises
           ,
           reward
           and
           punish
           according
           to
           Merit
           ?
           I
           am
           convinced
           it
           is
           congruous
           to
           him
           to
           be
           good
           ,
           bountiful
           ,
           gracious
           
           and
           merciful
           beyond
           what
           his
           Justice
           requires
           ,
           and
           that
           without
           any
           Bounds
           ,
           as
           in
           his
           Justice
           ,
           which
           precisely
           follows
           his
           Promise
           ,
           or
           what
           is
           congruous
           for
           him
           to
           do
           upon
           occasion
           of
           the
           good
           or
           evil
           Actions
           of
           his
           Creatures
           .
        
         
           When
           I
           consider
           ,
           Whether
           such
           a
           Being
           will
           always
           express
           his
           Mind
           truly
           ,
           and
           never
           deceive
           ?
           I
           can
           have
           no
           doubt
           of
           it
           .
        
         
           If
           again
           I
           consider
           ,
           Whether
           such
           a
           Being
           will
           ever
           choose
           fitted
           Means
           for
           all
           his
           Purposes
           ,
           and
           do
           nothing
           in
           vain
           ?
           I
           am
           assured
           that
           he
           is
           infinite
           in
           Wisdom
           ,
           and
           will
           do
           nothing
           in
           vain
           .
        
         
           And
           lastly
           ,
           when
           I
           consider
           ,
           Whether
           such
           a
           Being
           will
           ever
           be
           constant
           in
           his
           Purpose
           ,
           and
           be
           unchangeable
           therein
           ,
           and
           in
           his
           Justice
           ,
           Bounty
           ,
           Truth
           and
           Wisdom
           ?
           I
           know
           he
           cannot
           change
           in
           these
           ,
           because
           they
           are
           all
           congruous
           to
           his
           unchangeable
           Nature
           .
        
         
           By
           this
           Congruity
           I
           understand
           God's
           Holiness
           or
           Godlikeness
           ,
           that
           is
           ,
           that
           God
           acteth
           always
           like
           himself
           .
        
         
           There
           is
           nothing
           more
           frequently
           inculcated
           in
           Scripture
           ,
           than
           Godliness
           and
           Holiness
           ,
           which
           are
           originally
           and
           principally
           attributed
           to
           God
           ,
           and
           in
           Analogy
           to
           his
           Rational
           Creatures
           :
           it
           shall
           be
           the
           eternal
           Exclamation
           of
           all
           God's
           happy
           Creatures
           ,
           Holy
           !
           Holy
           !
           Holy
           Lord
           God
           Almighty
           .
        
         
           I
           do
           not
           take
           Holiness
           to
           be
           as
           a
           Metaphysical
           Abstract
           from
           all
           God's
           Moral
           Perfections
           ,
           but
           that
           it
           is
           the
           precise
           and
           formal
           Reason
           ,
           why
           they
           are
           morally
           good
           .
        
         
           Holiness
           in
           the
           Creature
           (
           or
           Godlikeness
           which
           is
           the
           same
           )
           consists
           chiefly
           in
           the
           Creatures
           being
           Godlike
           ,
           that
           is
           ,
           imitating
           the
           Divine
           Moral
           Perfections
           ,
           in
           being
           just
           ,
           being
           true
           ,
           prudent
           and
           constant
           ;
           
           but
           in
           other
           Duties
           of
           Holiness
           ,
           the
           Likeness
           to
           God
           is
           more
           analogical
           ,
           and
           less
           proper
           :
           The
           Analogy
           consists
           in
           this
           ,
           that
           as
           God
           acteth
           always
           congruously
           to
           the
           Divine
           Nature
           ,
           so
           the
           Rational
           Creatures
           ought
           to
           act
           congruously
           to
           that
           Nature
           ,
           and
           those
           Principles
           that
           God
           hath
           freely
           imprinted
           in
           their
           Minds
           ;
           so
           they
           ought
           to
           adore
           God
           ,
           to
           obey
           him
           in
           all
           his
           Commands
           ,
           to
           trust
           in
           him
           ,
           and
           to
           be
           temperate
           in
           every
           thing
           ,
           and
           to
           subordinate
           Self-love
           to
           the
           Love
           of
           God.
           
        
         
           Holiness
           is
           also
           taken
           for
           the
           Destination
           of
           things
           to
           the
           Service
           of
           God
           ,
           and
           separated
           from
           common
           Use
           ,
           which
           therefore
           is
           called
           Consecration
           .
        
         
           I
           know
           the
           immediate
           Rule
           of
           the
           Creatures
           is
           the
           Will
           of
           God
           ,
           obliging
           them
           to
           obey
           ,
           not
           only
           what
           is
           congruous
           to
           the
           Divine
           Nature
           ,
           or
           to
           their
           own
           Nature
           ,
           but
           whatsoever
           positive
           Law
           or
           Precept
           God
           doth
           command
           :
           tho
           the
           Matter
           be
           indifferent
           ,
           and
           that
           they
           may
           sufficiently
           be
           assured
           that
           he
           will
           never
           command
           any
           thing
           incongruous
           to
           himself
           ;
           yet
           it
           is
           of
           great
           use
           to
           know
           the
           difference
           between
           Moral
           and
           Positive
           Commands
           ;
           for
           the
           Glory
           and
           Amiableness
           of
           God
           appeareth
           far
           more
           in
           the
           one
           than
           in
           the
           other
           ,
           albeit
           the
           Positive
           Commands
           of
           God
           do
           indispensibly
           require
           full
           Obedience
           ,
           which
           is
           from
           an
           inbred
           Principle
           in
           the
           Mind
           of
           all
           Rational
           Creatures
           .
        
         
           I
           am
           not
           troubled
           that
           it
           may
           be
           said
           ,
           that
           the
           Scripture
           Phrase
           is
           most
           of
           the
           Perfection
           of
           God
           ,
           and
           of
           his
           Justice
           ,
           Goodness
           ,
           Mercy
           and
           Truth
           ;
           for
           all
           is
           still
           mentioned
           as
           his
           Holiness
           and
           Godlikeness
           ,
           and
           many
           Cases
           do
           and
           may
           occur
           ,
           that
           we
           cannot
           so
           clearly
           refer
           to
           these
           particular
           Terms
           ,
           as
           we
           can
           know
           whether
           it
           be
           congruous
           
           for
           God
           so
           to
           do
           or
           not
           ;
           neither
           doth
           the
           Scripture
           express
           and
           define
           wherein
           Holiness
           consists
           ,
           but
           by
           the
           Expression
           of
           Godliness
           ,
           or
           Likeness
           to
           God
           :
           And
           altho
           Perfection
           be
           frequently
           attributed
           to
           God
           ,
           yet
           Godliness
           is
           a
           more
           distinct
           Term
           ;
           for
           we
           must
           not
           explicate
           Godliness
           by
           Perfection
           or
           Goodness
           ,
           lest
           we
           should
           fall
           in
           the
           Apprehension
           that
           hath
           misled
           many
           ,
           that
           God
           would
           have
           shown
           more
           Goodness
           to
           have
           prevented
           all
           Sin
           ,
           and
           that
           there
           must
           be
           more
           Worlds
           than
           this
           ,
           at
           least
           more
           Species
           of
           Creatures
           than
           upon
           the
           Earth
           :
           but
           we
           must
           explain
           God's
           Goodness
           with
           Congruity
           to
           his
           Nature
           ,
           which
           comprehends
           his
           Freedom
           ,
           whereby
           it
           is
           not
           congruous
           to
           him
           to
           communicate
           all
           the
           Good
           he
           can
           ,
           which
           would
           never
           terminate
           nor
           be
           stable
           ,
           but
           that
           he
           acteth
           freely
           ,
           and
           that
           it
           were
           impossible
           for
           us
           to
           know
           what
           Good
           he
           hath
           done
           or
           will
           do
           ,
           if
           he
           had
           not
           revealed
           it
           .
           Some
           of
           the
           Fathers
           ,
           and
           many
           since
           ,
           have
           fallen
           into
           that
           Error
           ,
           that
           God's
           Goodness
           doth
           not
           admit
           that
           he
           should
           punish
           any
           Creature
           eternally
           ;
           and
           tho
           the
           Scripture
           says
           the
           contrary
           expresly
           ,
           they
           produce
           other
           places
           to
           prove
           that
           Eternity
           is
           sometimes
           taken
           for
           a
           very
           long
           Time.
           
        
         
           Becomingness
           or
           Decency
           is
           vulgarly
           attributed
           to
           the
           Modes
           or
           Forms
           of
           Behaviour
           ,
           and
           so
           it
           is
           said
           by
           the
           Apostle
           ,
           
             Let
             all
             things
             be
             done
             decently
             ,
             and
             in
             order
          
           ;
           which
           doth
           neither
           declare
           nor
           constitute
           that
           Decency
           as
           a
           kind
           of
           a
           Christian
           Vertue
           ,
           but
           as
           a
           Recommendation
           of
           what
           is
           expedient
           .
           The
           Scripture
           maketh
           an
           express
           Distinction
           between
           that
           which
           is
           unlawful
           ,
           and
           that
           which
           is
           inexpedient
           ;
           so
           that
           kind
           of
           Decency
           is
           a
           part
           of
           Civility
           .
           No
           serious
           Man
           can
           imagine
           that
           
           every
           undecent
           Gesture
           or
           Expression
           is
           a
           Sin.
           Hence
           it
           may
           seem
           that
           the
           precise
           Nature
           of
           Holiness
           cannot
           consist
           in
           Becomingness
           or
           Congruity
           to
           the
           Nature
           of
           God
           ,
           or
           of
           Creatures
           ,
           which
           could
           only
           amuse
           the
           Vulgar
           ,
           who
           lay
           too
           much
           weight
           upon
           Words
           and
           Terms
           ;
           as
           if
           the
           appropriating
           the
           Name
           of
           Decency
           or
           Comeliness
           to
           the
           least
           of
           Civil
           Vertues
           ,
           in
           which
           there
           is
           no
           Speciality
           ,
           did
           import
           that
           there
           were
           not
           an
           higher
           degree
           of
           Decency
           ;
           but
           if
           Words
           import
           ,
           those
           of
           the
           Learned
           must
           be
           of
           the
           most
           Importance
           .
           The
           Greeks
           ,
           which
           were
           the
           learnedst
           of
           Nations
           ,
           have
           no
           other
           word
           to
           express
           Vertue
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           which
           is
           comely
           and
           becoming
           ;
           and
           therefore
           the
           Divine
           Vertues
           cannot
           be
           fitlier
           expressed
           than
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           Human
           Vertues
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           By
           the
           Reasonings
           in
           Scripture
           from
           what
           is
           becoming
           ,
           God
           doth
           assure
           his
           unchangeable
           Justice
           ,
           
             Shall
             the
             Judg
             of
             all
             the
             Earth
             do
             unjustly
             ?
          
           And
           when
           the
           Apostle
           to
           the
           Hebrews
           gives
           the
           Reason
           why
           God
           did
           require
           the
           Suffering
           of
           his
           Son
           to
           expiate
           Sin
           ,
           he
           saith
           ,
           
             For
             it
             became
             him
             ,
             for
             whom
             are
             all
             things
             ,
             and
             by
             whom
             are
             all
             things
             ,
             in
             bringing
             many
             Sons
             to
             Glory
             ,
             to
             make
             the
             Captain
             of
             their
             Salvation
             perfect
             through
             Sufferings
             .
          
           I
           stumble
           not
           that
           it
           may
           be
           objected
           ,
           that
           it
           is
           an
           unwarrantable
           Boldness
           to
           be
           positive
           what
           is
           becoming
           the
           glorious
           Nature
           of
           God
           ,
           and
           no
           less
           unwarrantable
           to
           make
           Conjectures
           thereupon
           ;
           for
           such
           Objections
           (
           if
           true
           )
           would
           eradicate
           all
           the
           inbred
           and
           self-evident
           Conceptions
           of
           God
           ,
           that
           he
           is
           benign
           ,
           just
           and
           true
           ,
           as
           to
           which
           the
           Mind
           seeks
           for
           a
           Reason
           ;
           that
           seeing
           these
           are
           free
           Acts
           ,
           Why
           is
           God
           unchangeable
           in
           them
           ?
           Nor
           doth
           the
           Mind
           acquiesce
           ,
           that
           he
           is
           
           so
           unchangeable
           because
           he
           will
           be
           so
           ;
           for
           it
           still
           urgeth
           that
           his
           Will
           is
           the
           most
           rational
           Inclination
           ,
           and
           therefore
           the
           Question
           returns
           ,
           Why
           doth
           he
           unchangeably
           will
           so
           ?
           when
           this
           Return
           is
           made
           ,
           that
           these
           are
           congruous
           to
           ,
           and
           sutable
           or
           becoming
           such
           a
           Nature
           ,
           that
           is
           rested
           in
           as
           a
           self-evident
           Proposition
           :
           For
           as
           God
           hath
           imprinted
           on
           the
           Soul
           of
           Man
           by
           Sense
           a
           self-evident
           Apprehension
           of
           Proportion
           ,
           Symmetry
           and
           Beauty
           ,
           of
           which
           no
           Man
           craveth
           ,
           nor
           can
           any
           Man
           give
           an
           anterior
           Reason
           ;
           so
           there
           is
           more
           Reason
           ,
           and
           no
           less
           Clearness
           ,
           that
           he
           hath
           given
           the
           like
           Evidence
           to
           the
           Mind
           in
           the
           Apprehension
           of
           what
           is
           congruous
           ,
           sutable
           and
           becoming
           an
           infinitely
           blessed
           ,
           and
           all-sufficient
           Being
           ,
           which
           doth
           also
           appear
           in
           most
           other
           Objects
           ,
           of
           which
           none
           do
           require
           a
           Reason
           ,
           which
           doth
           best
           appear
           in
           Negatives
           ,
           as
           that
           it
           is
           not
           becoming
           a
           Man
           to
           be
           fearful
           ,
           or
           bashful
           ,
           which
           yet
           is
           not
           unbecoming
           a
           Woman
           :
           Or
           that
           it
           is
           unbecoming
           an
           old
           Man
           to
           be
           delighted
           in
           Toys
           like
           a
           Child
           ,
           or
           a
           Divine
           to
           be
           in
           a
           Warlike
           Posture
           with
           a
           Military
           Batton
           ,
           or
           Plumashes
           ;
           or
           a
           Judg
           to
           be
           partial
           ,
           or
           unjust
           :
           as
           it
           is
           said
           of
           God
           ,
           
             Shall
             the
             Judg
             of
             the
             whole
             World
             do
             unjustly
             ?
          
           the
           Reason
           is
           implied
           ,
           that
           the
           highest
           Judg
           cannot
           possibly
           do
           unjustly
           ,
           not
           for
           want
           of
           Power
           ,
           but
           because
           he
           is
           the
           highest
           Judg.
           May
           it
           not
           as
           well
           be
           said
           ,
           that
           it
           is
           a
           Boldness
           for
           Creatures
           to
           be
           positive
           in
           determining
           what
           are
           God's
           Perfections
           ,
           as
           what
           is
           sutable
           to
           a
           self-existent
           ,
           self-sufficient
           ,
           free
           and
           fully
           blessed
           Being
           to
           do
           towards
           Creatures
           ?
           which
           do
           arise
           in
           the
           Minds
           of
           all
           that
           consider
           ,
           tho
           they
           reach
           not
           all
           God's
           Perfections
           in
           particular
           ,
           or
           never
           thought
           upon
           many
           of
           them
           ,
           but
           on
           the
           comprehensive
           Conception
           of
           God.
           
        
         
         
           That
           the
           Holiness
           of
           God
           and
           of
           Creatures
           consisteth
           in
           the
           Congruity
           of
           their
           voluntary
           Actions
           to
           their
           Natures
           ;
           that
           they
           do
           such
           things
           as
           are
           worthy
           of
           their
           Natural
           Perfections
           ,
           not
           by
           the
           worthiness
           of
           Merit
           ;
           but
           of
           Symmetry
           and
           extension
           of
           the
           Usefulness
           of
           their
           Natural
           Perfections
           ,
           is
           further
           confirmed
           by
           many
           Sentences
           of
           Scripture
           ,
           perswading
           them
           to
           act
           from
           that
           ground
           ;
           as
           Paul
           to
           the
           Romans
           saith
           ,
           
             Let
             us
             walk
             honestly
             ,
             as
             in
             the
             Day
             .
          
           The
           word
           translated
           honestly
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           becomingly
           :
           And
           several
           Christian
           Duties
           are
           perswaded
           to
           be
           done
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           pertinent
           ,
           or
           worthy
           of
           the
           Actor
           .
           As
           also
           Paul
           to
           the
           Colossians
           saith
           ,
           
             We
             do
             not
             cease
             to
             pray
             for
             you
             ,
             and
             to
             desire
             that
             ye
             might
             be
             filled
             with
             the
             Knowledg
             of
             his
             Will
             in
             all
             Wisdom
             ,
             and
             spiritual
             Knowledg
             ,
             that
             ye
             might
             walk
             worthy
             of
             the
             Lord
             ,
             unto
             all
             pleasing
             .
          
           And
           the
           same
           Apostle
           to
           the
           Thessalonians
           saith
           ,
           
             That
             ye
             would
             walk
             worthy
             of
             God
             ,
             who
             has
             called
             you
             to
             his
             Kingdom
             .
          
           And
           to
           the
           
             Philippians
             ,
             Only
             let
             your
             Conversation
             be
             such
             as
             becometh
             the
             Gospel
             of
             Christ.
          
           And
           to
           the
           
             Ephesians
             ,
             I
             therefore
             the
             Prisoner
             of
             the
             Lord
             ,
             beseech
             you
             that
             ye
             walk
             worthy
             of
             the
             Vocation
             wherewith
             ye
             are
             called
             .
          
           And
           thereafter
           ,
           
             But
             Fornication
             ,
             and
             all
             Uncleanness
             ,
             nor
             Covetousness
             ,
             let
             it
             not
             be
             once
             named
             among
             you
             as
             becometh
             Saints
             .
          
           In
           all
           which
           ,
           both
           the
           Knowledg
           of
           that
           Dignity
           ,
           Decency
           and
           Congruity
           ,
           is
           supposed
           rather
           than
           revealed
           ,
           and
           is
           perswaded
           thence
           ,
           and
           not
           meerly
           from
           the
           Command
           .
           The
           Scripture
           attributes
           to
           God
           the
           Beauty
           of
           Holiness
           ,
           and
           to
           the
           Mediator
           ,
           that
           he
           is
           altogether
           lovely
           ;
           and
           there
           is
           nothing
           it
           inculcates
           more
           than
           the
           Glory
           of
           God
           and
           his
           Majesty
           ,
           all
           which
           are
           several
           degrees
           of
           Comeliness
           :
           for
           nothing
           can
           be
           nearer
           
           Comeliness
           than
           Beauty
           ,
           which
           standeth
           most
           in
           a
           Symmetry
           or
           Congruity
           ,
           whereby
           the
           Eye
           of
           the
           Body
           or
           Mind
           is
           affected
           ;
           and
           the
           proper
           Nature
           of
           Glory
           is
           shining
           or
           resplendent
           Beauty
           ,
           and
           therefore
           in
           the
           highest
           degree
           is
           proper
           to
           God
           alone
           .
           Majesty
           is
           the
           Beauty
           or
           Comeliness
           of
           the
           Appearance
           and
           Deportment
           ,
           manifesting
           Magnanimity
           and
           Magnificence
           ,
           Stateliness
           and
           Prudence
           ,
           and
           is
           only
           to
           be
           attributed
           to
           Sovereign
           Princes
           ,
           and
           in
           the
           highest
           degree
           to
           God
           alone
           ;
           and
           yet
           is
           wholly
           in
           Symmetry
           and
           Sutableness
           to
           what
           becomes
           that
           Greatness
           :
           and
           therefore
           Holiness
           or
           Godlikeness
           must
           needs
           comprehend
           the
           most
           transcendent
           Glory
           and
           Majesty
           in
           the
           Divine
           Deportment
           of
           God
           by
           his
           voluntary
           Actings
           ,
           sutable
           to
           his
           Divine
           Natural
           Perfection
           .
        
      
       
         
           
             MEDITATION
             XI
          
           .
           Upon
           the
           Unchangeableness
           of
           God.
           
        
         
           HAving
           cleared
           my self
           concerning
           the
           Holiness
           of
           God
           ,
           by
           the
           distinctest
           Conception
           thereof
           I
           can
           reach
           ,
           I
           am
           fully
           satisfied
           that
           it
           is
           the
           source
           of
           all
           the
           Divine
           Decrees
           and
           Dispensations
           ,
           and
           that
           thereby
           God
           doth
           ever
           aim
           and
           act
           like
           himself
           .
        
         
           I
           do
           thence
           by
           immediate
           and
           necessary
           Consequence
           perceive
           ,
           that
           God
           never
           hath
           ,
           nor
           never
           will
           design
           or
           do
           any
           thing
           that
           is
           not
           like
           himself
           .
           
           That
           were
           incongruous
           to
           ,
           and
           unworthy
           of
           ,
           and
           unbecoming
           the
           infinite
           Glory
           and
           Beauty
           of
           his
           Holiness
           ,
           wherein
           he
           must
           be
           unchangeable
           ,
           not
           by
           any
           fatal
           Necessity
           ,
           but
           by
           his
           free
           Choice
           .
        
         
           I
           know
           the
           Unchangeableness
           or
           Immutability
           of
           God
           may
           and
           uses
           to
           be
           further
           extended
           ,
           and
           to
           be
           taken
           not
           only
           actively
           for
           the
           Unchangeableness
           of
           his
           Decrees
           and
           Dispensations
           ,
           but
           passively
           for
           the
           Unchangeableness
           of
           his
           Being
           and
           Natural
           Perfections
           ,
           whereby
           he
           is
           altogether
           impassible
           ;
           because
           no
           Creature
           can
           have
           any
           Activity
           ,
           which
           could
           have
           a
           Physical
           Operation
           upon
           God
           :
           Yea
           if
           we
           should
           suppose
           (
           that
           which
           is
           impossible
           )
           that
           there
           could
           be
           another
           of
           infinite
           Power
           ,
           as
           in
           all
           things
           it
           would
           be
           inconsistent
           with
           the
           Deity
           ,
           so
           evidently
           and
           eminently
           in
           this
           ,
           that
           it
           could
           never
           be
           more
           powerful
           than
           God
           ,
           and
           therefore
           he
           behoved
           to
           be
           able
           to
           resist
           all
           Impressions
           and
           Alterations
           from
           it
           .
           But
           Unchangeableness
           in
           this
           sense
           differs
           nothing
           from
           the
           Omnipotence
           ,
           and
           other
           natural
           Perfections
           of
           God.
           The
           Unchangeableness
           I
           now
           think
           on
           is
           God's
           active
           Unchangeableness
           ,
           whereby
           all
           his
           Decrees
           are
           sutable
           to
           himself
           ,
           and
           all
           his
           Actings
           are
           unchangeably
           conform
           to
           his
           Decrees
           .
        
         
           I
           know
           that
           in
           the
           right
           Apprehension
           of
           this
           ,
           as
           in
           all
           other
           the
           Divine
           Perfections
           ,
           there
           is
           great
           need
           of
           Wariness
           and
           Caution
           ,
           lest
           one
           of
           them
           should
           be
           conceived
           to
           be
           inconsistent
           with
           ,
           or
           incroach
           upon
           another
           ;
           and
           therefore
           I
           might
           be
           apt
           to
           mistake
           (
           as
           others
           have
           done
           )
           the
           Unchangeableness
           of
           God
           ,
           as
           if
           it
           were
           inconsistent
           with
           his
           Unchangeableness
           ,
           that
           upon
           different
           occasions
           he
           should
           act
           differently
           .
           I
           have
           seen
           of
           late
           ,
           and
           not
           without
           Abhorrence
           and
           Admiration
           
           published
           in
           Print
           ,
           by
           one
           that
           pretends
           to
           be
           a
           great
           Divine
           in
           the
           Roman
           Communion
           ,
           that
           God
           is
           only
           a
           common
           Cause
           ,
           working
           like
           the
           Sun
           ,
           Moon
           ,
           or
           Stars
           ,
           without
           Consideration
           of
           any
           particular
           Circumstances
           ,
           but
           that
           all
           Specialities
           are
           acted
           by
           Christ
           ,
           whose
           Understanding
           being
           finite
           ,
           as
           Man
           ,
           cannot
           comprehend
           all
           things
           at
           once
           ,
           and
           therefore
           the
           Specialities
           arise
           as
           things
           fall
           in
           his
           Thoughts
           .
        
         
           It
           is
           another
           strange
           enough
           Misapprehension
           of
           the
           Unchangeableness
           of
           God
           ,
           as
           if
           it
           did
           import
           ,
           that
           he
           could
           not
           have
           Consideration
           of
           the
           Actings
           of
           his
           free
           Creatures
           in
           any
           of
           his
           Decrees
           ,
           but
           behoved
           with
           as
           little
           Consideration
           of
           deserving
           to
           design
           the
           Rejection
           and
           eternal
           Misery
           of
           some
           ,
           as
           of
           the
           giving
           of
           Grace
           and
           eternal
           Glory
           and
           Blessedness
           unto
           others
           .
           It
           were
           injurious
           to
           imagine
           ,
           that
           Learned
           and
           even
           Pious
           ,
           and
           for
           the
           main
           Orthodox
           Divines
           could
           have
           admitted
           so
           harsh
           a
           Character
           of
           the
           blessed
           and
           infinitely
           amiable
           God
           ,
           if
           their
           Mistake
           of
           the
           precise
           Import
           of
           God's
           Unchangeableness
           had
           not
           carried
           them
           unto
           that
           Supralapsarian
           Way
           .
        
         
           Others
           apprehend
           it
           must
           imply
           a
           Changeableness
           in
           God
           ,
           if
           his
           Divine
           Perfections
           had
           any
           Effect
           at
           one
           time
           that
           they
           had
           not
           at
           another
           ,
           and
           when
           they
           see
           Scripture
           and
           Providence
           full
           of
           the
           contrary
           .
           For
           instance
           ,
           that
           the
           Power
           of
           God
           was
           not
           always
           exerting
           it self
           in
           Creation
           ,
           or
           in
           the
           punishing
           of
           some
           ,
           and
           pardoning
           ,
           accepting
           and
           glorifying
           of
           others
           ;
           yet
           to
           maintain
           their
           Misapprehension
           of
           God's
           Unchangeableness
           ,
           they
           strain
           their
           Invention
           to
           find
           a
           Reconciliation
           ,
           and
           say
           ,
           that
           there
           was
           not
           any
           other
           Act
           of
           the
           Divine
           Will
           ,
           Power
           or
           Perception
           ,
           but
           
           his
           eternal
           Decree
           ,
           from
           which
           alone
           all
           these
           Effects
           followed
           ;
           so
           that
           the
           Act
           of
           Creation
           was
           only
           that
           Decree
           as
           breaking
           forth
           in
           its
           Effect
           :
           yea
           to
           exclude
           Changeableness
           in
           Knowledg
           ,
           they
           must
           also
           allow
           ,
           that
           in
           the
           beginning
           God
           knew
           not
           that
           he
           was
           creating
           ,
           or
           that
           Creatures
           were
           brought
           forth
           ,
           and
           not
           till
           then
           ,
           which
           did
           import
           no
           alteration
           of
           the
           Perfection
           of
           God's
           Knowledg
           ,
           because
           he
           did
           as
           clearly
           know
           all
           things
           that
           were
           to
           come
           to
           pass
           from
           Eternity
           ,
           as
           when
           they
           did
           come
           to
           pass
           ;
           yea
           ,
           and
           knew
           no
           more
           as
           to
           the
           Matter
           ,
           but
           as
           to
           the
           Being
           ,
           future
           ,
           present
           ,
           or
           preterit
           :
           No
           Invention
           can
           avoid
           that
           God
           knows
           that
           the
           World
           was
           once
           to
           come
           ,
           and
           now
           is
           ,
           and
           that
           the
           Flood
           was
           to
           be
           ,
           and
           is
           now
           past
           ;
           Could
           they
           also
           give
           an
           account
           how
           the
           same
           Decree
           could
           take
           Effect
           by
           one
           Act
           of
           the
           Divine
           Will
           ,
           and
           yet
           at
           so
           immense
           distance
           of
           Time
           ?
           Certainly
           there
           was
           no
           Act
           of
           God's
           Power
           different
           from
           his
           Will
           in
           the
           Decree
           ;
           and
           if
           there
           was
           a
           Power
           different
           from
           the
           Will
           ,
           it
           did
           not
           then
           begin
           to
           exert
           it self
           ,
           how
           then
           should
           that
           Act
           of
           the
           Will
           be
           efficacious
           ,
           that
           from
           Eternity
           had
           no
           Effect
           till
           the
           beginning
           of
           Time
           ?
           And
           how
           should
           the
           Will
           of
           the
           ending
           of
           Time
           be
           so
           long
           after
           the
           beginning
           ,
           which
           could
           not
           be
           by
           the
           meer
           Negation
           of
           willing
           ,
           but
           behoved
           to
           be
           by
           a
           positive
           Act
           of
           the
           Divine
           Will
           ,
           that
           such
           Acts
           of
           the
           same
           Will
           should
           be
           longer
           without
           Effect
           than
           others
           ?
           So
           that
           one
           Act
           of
           his
           Will
           should
           suspend
           the
           Effect
           of
           another
           ;
           whereas
           the
           Scripture
           doth
           always
           distinguish
           God's
           Decrees
           from
           his
           Dispensations
           ,
           and
           Working
           .
           Our
           Saviour
           saith
           expresly
           ,
           
             Hitherto
             my
             Father
             worketh
             ,
             and
             I
             work
             .
          
           Must
           we
           thence
           say
           ,
           Hitherto
           my
           
           Father
           decrees
           ,
           and
           I
           decree
           ?
           And
           tho
           it
           be
           said
           ,
           that
           all
           God's
           Purposes
           take
           Effect
           ,
           it
           is
           also
           said
           ,
           that
           all
           things
           come
           to
           pass
           according
           to
           God's
           Purpose
           ,
           which
           explaineth
           the
           manner
           of
           their
           taking
           Effect
           ,
           not
           by
           his
           Purpose
           ,
           but
           by
           the
           Performance
           of
           it
           ,
           in
           working
           according
           to
           it
           .
        
         
           The
           genuine
           and
           proper
           Subject
           of
           Changeableness
           or
           Unchangeableness
           ,
           as
           to
           Acting
           ,
           originally
           is
           in
           the
           Purpose
           ,
           or
           Intention
           ;
           for
           no
           rational
           Being
           can
           operate
           rationally
           ,
           but
           by
           an
           Intention
           to
           work
           ,
           whether
           the
           Intention
           be
           before
           ,
           or
           with
           the
           Operation
           ,
           and
           therefore
           is
           changed
           by
           the
           change
           of
           the
           Intention
           :
           Therefore
           God's
           Unchangeableness
           doth
           precisely
           consist
           in
           this
           ,
           that
           his
           eternal
           Purpose
           or
           Intention
           ,
           being
           fully
           sutable
           to
           his
           Divine
           Nature
           ,
           could
           therefore
           never
           be
           changed
           ,
           and
           by
           his
           Omnipotence
           it
           could
           never
           fail
           of
           the
           intended
           Effect
           :
           So
           that
           his
           Unchangeableness
           is
           not
           that
           he
           acteth
           ever
           the
           same
           thing
           ,
           but
           that
           he
           acteth
           ever
           sutably
           to
           his
           glorious
           Nature
           ,
           and
           doth
           unchangeably
           perform
           what
           he
           purposeth
           .
           No
           Creature
           could
           know
           God's
           eternal
           Purposes
           ,
           Decrees
           or
           Intentions
           ,
           or
           what
           his
           Will
           were
           ,
           without
           Revelation
           ,
           but
           by
           knowing
           what
           were
           congruous
           and
           sutable
           to
           the
           Divine
           Nature
           .
           Our
           innate
           Conceptions
           of
           the
           Divine
           Actings
           are
           chiefly
           in
           our
           Apprehension
           of
           what
           is
           sutable
           to
           the
           Divine
           Nature
           ;
           from
           whence
           we
           infer
           his
           Unchangeableness
           ,
           Justice
           ,
           Benignity
           ,
           Mercy
           ,
           Faithfulness
           and
           Truth
           ,
           which
           we
           do
           not
           perceive
           so
           soon
           ,
           or
           so
           clearly
           as
           the
           other
           .
           We
           may
           and
           do
           oft
           doubt
           concerning
           several
           Dispensations
           ,
           whether
           they
           flow
           from
           God's
           Justice
           ,
           Benignity
           or
           Mercy
           ,
           being
           yet
           very
           clear
           that
           they
           are
           congruous
           to
           his
           glorious
           and
           blessed
           Nature
           .
        
         
         
           God's
           Unchangeableness
           doth
           not
           import
           ,
           that
           he
           hath
           always
           the
           same
           Love
           of
           Beneplacence
           and
           Beneficence
           to
           his
           Elect
           ,
           before
           they
           were
           converted
           as
           after
           ,
           and
           when
           they
           fall
           in
           presumptuous
           Sins
           ,
           for
           which
           he
           withdraws
           his
           Countenance
           ,
           their
           Peace
           and
           Joy
           ,
           and
           doth
           correct
           them
           ,
           as
           when
           they
           consider
           their
           Ways
           and
           repent
           ,
           and
           he
           cherisheth
           and
           comforteth
           them
           ,
           albeit
           his
           Love
           of
           Benevolence
           to
           them
           is
           ever
           the
           same
           ,
           because
           in
           all
           these
           he
           acts
           sutably
           to
           himself
           .
        
         
           I
           abhor
           their
           Folly
           who
           think
           ,
           that
           Sin
           is
           no
           more
           Sin
           ,
           nor
           no
           more
           to
           be
           sorrowed
           for
           in
           the
           Regenerate
           ,
           or
           that
           God
           hath
           relaxed
           his
           Justice
           ,
           in
           making
           that
           which
           was
           Sin
           against
           his
           Moral
           Law
           to
           become
           no
           more
           Sin
           ,
           which
           would
           indeed
           import
           a
           Mutability
           in
           him
           .
        
         
           It
           is
           also
           a
           groundless
           and
           empty
           Notion
           ,
           to
           infer
           from
           God's
           Unchangeableness
           ,
           that
           there
           can
           be
           no
           more
           nor
           no
           less
           Motion
           in
           the
           World
           ,
           than
           at
           the
           Creation
           ,
           or
           that
           there
           shall
           be
           no
           more
           or
           fewer
           saved
           of
           Mankind
           ,
           than
           fell
           of
           the
           Angels
           .
        
         
           I
           do
           also
           admire
           and
           abhor
           their
           Error
           ,
           who
           hold
           that
           God's
           Love
           of
           Benevolence
           to
           the
           same
           Creature
           can
           change
           ,
           seeing
           it
           flows
           from
           his
           meer
           Grace
           ,
           and
           from
           no
           good
           thing
           in
           the
           Object
           ;
           Whence
           then
           should
           the
           occasion
           of
           the
           Change
           arise
           ?
           This
           Imagination
           not
           only
           incroaches
           upon
           the
           Unchangeableness
           of
           God
           ,
           but
           upon
           the
           Omniscience
           of
           God
           ;
           for
           if
           he
           did
           foreknow
           all
           that
           every
           Creature
           would
           do
           ,
           tho
           his
           Benevolence
           did
           arise
           from
           their
           Actings
           ,
           yet
           it
           could
           not
           be
           from
           the
           singular
           Acts
           ,
           but
           from
           the
           Prevalence
           .
           Were
           it
           then
           possible
           that
           from
           Eternity
           he
           should
           have
           Good-will
           and
           Hatred
           to
           the
           same
           Person
           ?
           much
           
           less
           that
           he
           should
           have
           so
           many
           Changes
           of
           it
           ?
           If
           he
           did
           foreknow
           that
           after
           the
           attainment
           of
           Grace
           ,
           that
           Creature
           would
           finally
           forsake
           him
           ,
           could
           it
           consist
           that
           he
           should
           have
           the
           Love
           of
           Benevolence
           to
           that
           Creature
           ?
           The
           Lord
           hath
           said
           ,
           
             I
             am
             God
             and
             change
             not
             ,
             and
             therefore
             the
             Sons
             of
          
           Jacob
           
             are
             not
             consumed
             :
             And
             whom
             he
             loveth
             ,
             he
             loveth
             to
             the
             end
          
           ;
           which
           can
           only
           be
           understood
           of
           his
           Love
           of
           Benevolence
           ,
           not
           of
           his
           Complacence
           :
           The
           Reason
           of
           the
           Difference
           is
           manifest
           ,
           because
           his
           Benevolence
           is
           anterior
           in
           the
           Order
           of
           Nature
           ,
           to
           any
           moral
           Goodness
           in
           the
           Creature
           ,
           which
           are
           the
           Effects
           of
           it
           ,
           but
           his
           Beneplacence
           presupposeth
           Goodness
           given
           by
           God
           to
           the
           Creature
           .
        
         
           This
           Unchangeableness
           of
           God
           is
           further
           illustrated
           by
           his
           Omniscience
           ;
           for
           from
           Eternity
           knowing
           all
           things
           that
           were
           to
           come
           to
           pass
           ,
           there
           could
           no
           unexpected
           Case
           arise
           that
           might
           give
           occasion
           to
           him
           to
           change
           ,
           and
           therefore
           this
           Unchangeableness
           is
           an
           incommunicable
           Perfection
           of
           God.
           Creatures
           could
           not
           act
           sutably
           to
           their
           Natures
           ,
           and
           to
           their
           Duty
           ,
           if
           in
           many
           of
           their
           Purposes
           they
           should
           not
           change
           ,
           if
           Matters
           of
           moment
           that
           they
           expected
           not
           should
           occur
           :
           their
           Constancy
           reacheth
           no
           further
           ,
           than
           that
           upon
           small
           and
           light
           Occasions
           which
           they
           might
           neglect
           or
           contemn
           ,
           they
           would
           not
           change
           their
           professed
           Resolutions
           in
           Matters
           of
           moment
           .
        
         
           The
           Unchangeableness
           of
           God
           importeth
           not
           that
           he
           is
           inexorable
           ,
           and
           that
           it
           is
           in
           vain
           to
           pray
           to
           him
           ,
           because
           he
           hath
           from
           Eternity
           immutably
           decreed
           all
           things
           that
           were
           to
           come
           to
           pass
           ;
           and
           indeed
           it
           were
           a
           too
           hard
           Objection
           ,
           if
           God
           did
           not
           determine
           with
           Foresight
           and
           Consideration
           
           of
           the
           earnest
           Desire
           and
           fervent
           Supplication
           of
           his
           Creatures
           ,
           as
           the
           Object
           of
           his
           Decree
           ,
           and
           not
           as
           the
           meer
           Antecedents
           of
           it
           :
           But
           seeing
           he
           doth
           so
           decree
           ,
           we
           may
           with
           as
           good
           Warrant
           and
           Confidence
           supplicate
           ,
           as
           if
           he
           were
           undetermined
           when
           we
           pray
           ;
           whence
           only
           there
           can
           a
           rational
           Account
           be
           given
           why
           we
           should
           pray
           with
           Divine
           Approbation
           ,
           even
           in
           relation
           to
           the
           Change
           of
           inscient
           Nature
           ,
           as
           against
           Drought
           ,
           Barrenness
           ,
           Inundations
           ,
           &c.
           
           Are
           we
           thereby
           allowed
           to
           implore
           of
           God
           a
           Miracle
           ,
           that
           by
           his
           Omnipotence
           he
           should
           alter
           the
           course
           of
           Nature
           ?
           No
           ,
           but
           because
           he
           hath
           so
           ordered
           the
           course
           of
           Nature
           ,
           upon
           his
           foresight
           of
           the
           Necessity
           ,
           and
           of
           the
           earnest
           Desire
           and
           Supplication
           of
           his
           Creatures
           ,
           so
           that
           it
           should
           be
           correspondent
           to
           their
           Desire
           .
        
         
           It
           doth
           not
           import
           a
           Changeableness
           in
           God
           ,
           that
           he
           doth
           not
           inflict
           the
           Judgment
           he
           denounceth
           against
           Sinners
           ,
           generally
           or
           particularly
           :
           And
           when
           he
           said
           to
           Adam
           of
           the
           forbidden
           Fruit
           ,
           
             In
             the
             day
             thou
             eatest
             thereof
             ,
             thou
             shalt
             surely
             die
             :
          
           Or
           when
           Isaiah
           from
           the
           Lord
           ,
           said
           to
           
             Hezekiah
             ,
             Set
             thy
             House
             in
             order
             ,
             for
             thou
             shalt
             die
             and
             not
             live
          
           ;
           And
           yet
           by
           the
           same
           Prophet
           he
           saith
           ,
           
             I
             have
             heard
             thy
             Prayer
             ,
             I
             have
             seen
             thy
             Tears
             ,
             behold
             I
             will
             heal
             thee
             ,
             and
             thou
             shalt
             go
             up
             to
             the
             House
             of
             the
             Lord
             on
             the
             third
             day
             ,
             and
             I
             will
             add
             unto
             thy
             Days
             fifteen
             Years
             :
          
           And
           when
           by
           Jonah
           he
           prophesied
           to
           the
           
             Ninevites
             ,
             Yet
             forty
             Days
             and
          
           Nineveh
           
             shall
             be
             overthrown
          
           ;
           which
           doubtless
           hath
           been
           upon
           a
           particular
           atrocious
           Sin
           ,
           for
           which
           they
           humbled
           themselves
           with
           Fasting
           and
           Mourning
           in
           Sackcloth
           ;
           and
           tho
           their
           Mourning
           was
           not
           Repentance
           unto
           Eternal
           Life
           ,
           
           yet
           thereupon
           God
           forgave
           their
           Overthrow
           which
           he
           had
           threatened
           .
           These
           and
           like
           places
           signify
           not
           God's
           Will
           ,
           which
           is
           never
           without
           Effect
           ,
           but
           the
           Sanction
           of
           his
           Justice
           ,
           intimating
           what
           is
           deserved
           ,
           or
           to
           be
           observed
           as
           his
           Pleasure
           .
        
         
           I
           know
           some
           Men
           have
           considered
           the
           Intimation
           of
           Hezekiah's
           Death
           ,
           and
           Nineveh's
           Overthrow
           ,
           as
           Predictions
           ;
           wherein
           not
           only
           the
           Unchangeableness
           ,
           but
           the
           Veracity
           of
           God
           is
           concerned
           :
           And
           there
           is
           a
           whole
           Treatise
           written
           on
           that
           Subject
           ,
           whether
           the
           Term
           of
           Life
           be
           determined
           and
           fixed
           ,
           and
           different
           Judgments
           thereon
           ,
           which
           I
           think
           strange
           ,
           that
           any
           thing
           should
           be
           supposed
           undetermined
           by
           the
           eternal
           Decree
           of
           God
           ,
           to
           do
           or
           permit
           any
           thing
           that
           was
           to
           come
           to
           pass
           ,
           seeing
           it
           is
           expresly
           said
           ,
           
             Known
             unto
             God
             are
             all
             his
             Works
             from
             the
             beginning
             .
          
           But
           the
           Addition
           to
           Hezekiah's
           Life
           ,
           imports
           no
           more
           than
           God's
           not
           inflicting
           his
           threatned
           Judgment
           against
           Hezekiah
           for
           his
           Confidence
           in
           his
           own
           Strength
           ,
           by
           his
           Armour
           and
           Treasury
           ,
           which
           he
           shew
           to
           the
           Messengers
           of
           Babylon
           :
           Nor
           is
           it
           congruous
           to
           say
           ,
           that
           the
           Prophet's
           Design
           was
           to
           show
           when
           Hezekiah
           by
           the
           course
           of
           his
           Nature
           would
           die
           ;
           for
           it
           's
           evidently
           a
           threatning
           for
           his
           Pride
           and
           Self-confidence
           ,
           which
           appeared
           more
           after
           his
           Recovery
           ,
           but
           it
           was
           lurking
           before
           :
           For
           before
           his
           Sickness
           it
           is
           said
           ,
           that
           he
           was
           magnified
           in
           the
           sight
           of
           all
           Nations
           .
           There
           is
           no
           Example
           where
           God
           did
           ever
           use
           such
           Expression
           ,
           but
           in
           the
           way
           of
           threatning
           for
           Sin
           :
           Neither
           do
           I
           like
           that
           Interpretation
           of
           Jonah's
           Denunciation
           ,
           that
           there
           was
           ever
           a
           secret
           Exception
           of
           Repentance
           in
           the
           Denunciation
           of
           all
           Judgments
           ,
           which
           
           the
           Ninevites
           by
           the
           Light
           of
           Nature
           knew
           ,
           seeing
           Jonah
           did
           not
           know
           it
           ,
           but
           was
           angry
           that
           God
           spared
           Nineveh
           ,
           lest
           he
           might
           be
           thought
           a
           false
           Prophet
           .
           But
           it
           is
           certain
           and
           frequent
           in
           Scripture
           ,
           that
           when
           God
           denounces
           Evil
           for
           Sin
           ,
           it
           is
           no
           Prediction
           ,
           but
           a
           Threatning
           ,
           importing
           no
           more
           ,
           but
           that
           it
           is
           just
           to
           be
           inflicted
           ,
           if
           there
           be
           no
           Redress
           .
        
      
       
         
           
             MEDITATION
             XII
          
           .
           Upon
           the
           Goodness
           of
           God.
           
        
         
           I
           Do
           conceive
           that
           the
           first
           Divine
           Perfection
           in
           the
           natural
           Order
           arising
           from
           God's
           Unchangeableness
           ,
           Godlikeness
           or
           Holiness
           in
           relation
           to
           Creatures
           ,
           is
           his
           Goodness
           ;
           for
           the
           Acts
           of
           his
           Goodness
           behoved
           to
           be
           before
           the
           Acts
           of
           his
           Justice
           ,
           Mercy
           and
           Faithfulness
           ,
           all
           which
           presuppose
           the
           Existence
           of
           Creatures
           ,
           but
           the
           giving
           or
           designing
           to
           give
           them
           Existence
           :
           and
           such
           a
           Nature
           as
           God
           gave
           them
           ,
           are
           Acts
           of
           meer
           Goodness
           which
           no
           Meritmonger
           can
           pretend
           to
           arise
           from
           any
           thing
           in
           the
           Creature
           ;
           and
           therefore
           the
           clearest
           way
           to
           a
           distinct
           Apprehension
           of
           the
           Divine
           Perfections
           ,
           is
           to
           follow
           their
           natural
           Order
           .
        
         
           Goodness
           is
           in
           ordinary
           use
           of
           very
           different
           Significations
           ,
           sometimes
           it
           comprehendeth
           all
           Perfections
           natural
           and
           moral
           :
           For
           all
           that
           is
           morally
           
           good
           ,
           or
           that
           is
           profitable
           and
           pleasant
           ,
           are
           comprehended
           in
           that
           kind
           of
           Goodness
           ,
           to
           which
           all
           the
           Acts
           of
           Reason
           are
           bounded
           ,
           and
           it
           is
           not
           within
           the
           Latitude
           of
           the
           largest
           Freedom
           to
           choose
           any
           thing
           but
           what
           in
           some
           of
           these
           ways
           is
           ,
           or
           appears
           to
           be
           good
           .
           But
           Goodness
           in
           this
           Latitude
           is
           not
           to
           be
           attributed
           to
           God
           ,
           who
           never
           acteth
           upon
           meer
           Appearance
           ;
           but
           all
           his
           Actings
           towards
           Creatures
           are
           morally
           good
           ,
           even
           then
           when
           the
           Effect
           is
           naturally
           evil
           ,
           as
           it
           is
           said
           ,
           
             There
             is
             no
             Evil
             in
             the
             City
             ,
             which
             the
             Lord
             hath
             not
             done
             .
          
        
         
           The
           Goodness
           of
           God
           is
           also
           taken
           as
           comprehending
           all
           his
           Moral
           Perfections
           ,
           by
           which
           it
           is
           said
           ,
           that
           he
           is
           good
           ,
           and
           doth
           Good
           ,
           and
           that
           there
           is
           none
           good
           but
           one
           ,
           that
           is
           God
           ,
           who
           only
           is
           absolutely
           and
           infinitely
           good
           :
           but
           the
           Goodness
           of
           God
           here
           proposed
           is
           distinct
           from
           his
           Justice
           ,
           Mercy
           and
           Truth
           ,
           and
           is
           more
           exactly
           expressed
           by
           his
           Bountifulness
           or
           Benignity
           .
        
         
           The
           Goodness
           of
           God
           is
           likewise
           taken
           as
           it
           comprehends
           his
           Faithfulness
           and
           Mercy
           ,
           which
           are
           his
           most
           eminent
           Goodness
           and
           Benignity
           ;
           but
           here
           it
           is
           understood
           for
           that
           Goodness
           of
           God
           to
           his
           Rational
           Creatures
           ,
           which
           is
           without
           Consideration
           or
           Connotation
           of
           any
           thing
           in
           these
           Creatures
           ,
           and
           is
           so
           distinguished
           from
           Faithfulness
           ,
           which
           presupposeth
           Trust
           ,
           or
           Expectation
           in
           the
           Creature
           of
           some
           Good
           ,
           which
           is
           sutable
           to
           his
           excellent
           Nature
           to
           give
           to
           those
           that
           do
           depend
           ,
           trust
           or
           wait
           on
           him
           for
           it
           ,
           and
           yet
           is
           not
           as
           an
           Act
           of
           Reward
           in
           Justice
           .
           Mercy
           imports
           Compassion
           to
           a
           Miserable
           Creature
           ,
           chiefly
           in
           and
           for
           Sin
           ,
           and
           Forgiveness
           of
           the
           Sin
           ,
           and
           Restitution
           from
           the
           Misery
           :
           But
           the
           Goodness
           which
           I
           
           now
           consider
           ,
           is
           that
           which
           is
           freely
           bestowed
           upon
           the
           Creature
           ,
           presupposing
           nothing
           in
           it
           ,
           of
           which
           there
           are
           exceeding
           many
           degrees
           ,
           whereof
           some
           are
           anterior
           to
           Sin
           and
           Misery
           ,
           and
           some
           are
           posterior
           ,
           and
           yet
           are
           not
           the
           Acts
           of
           Mercy
           .
           For
           when
           Adam
           had
           fallen
           from
           his
           Innocency
           ,
           and
           from
           the
           Favour
           of
           God
           ,
           it
           was
           an
           Act
           of
           Mercy
           by
           the
           Mediator
           to
           pardon
           him
           ,
           and
           to
           restore
           him
           unto
           the
           Favour
           of
           God
           ;
           but
           it
           was
           not
           an
           Act
           of
           Mercy
           to
           raise
           him
           to
           an
           higher
           degree
           of
           Happiness
           than
           he
           had
           when
           he
           fell
           ,
           by
           which
           he
           could
           never
           fall
           again
           from
           the
           Favour
           of
           God.
           
        
         
           The
           first
           Act
           of
           God's
           Goodness
           and
           Bounty
           was
           in
           the
           creating
           of
           Rational
           Creatures
           ,
           which
           in
           their
           Essence
           did
           necessarily
           imply
           Understanding
           ,
           by
           which
           they
           could
           perceive
           their
           Creator
           ,
           themselves
           ,
           and
           other
           Objects
           ,
           and
           could
           judg
           of
           the
           Attributes
           of
           these
           Objects
           ,
           and
           deduce
           Consequences
           from
           these
           Judgments
           ,
           and
           determine
           their
           own
           Choice
           of
           what
           they
           thought
           best
           ,
           with
           a
           Power
           to
           act
           the
           same
           :
           all
           which
           is
           implied
           in
           the
           Essence
           and
           Being
           of
           a
           Rational
           Creature
           ,
           and
           there
           can
           nothing
           be
           imagined
           more
           free
           and
           abstract
           ,
           than
           God's
           Goodness
           ,
           in
           giving
           this
           Existence
           to
           Rational
           Creatures
           ,
           which
           were
           of
           two
           kinds
           ,
           Angels
           and
           Men
           ;
           Angels
           exerting
           all
           their
           Faculties
           with
           outward
           Objects
           ,
           having
           Communication
           with
           them
           either
           immediately
           ,
           or
           by
           Impressions
           upon
           them
           by
           a
           Medium
           :
           For
           unless
           Angels
           knew
           the
           Thoughts
           of
           God
           ,
           Angels
           and
           Men
           ,
           and
           the
           distant
           Actings
           of
           extrinsick
           Objects
           ,
           without
           intervention
           of
           a
           Medium
           ,
           which
           I
           am
           far
           from
           believing
           (
           and
           which
           is
           an
           incommunicable
           Perfection
           of
           God
           ,
           
           who
           can
           be
           passive
           in
           nothing
           ,
           but
           knows
           all
           things
           actually
           in
           his
           own
           Decrees
           )
           I
           must
           believe
           that
           Angels
           communicate
           their
           Thoughts
           by
           some
           Signs
           in
           a
           Medium
           ,
           and
           do
           so
           perceive
           the
           Thoughts
           and
           Actings
           of
           other
           Objects
           :
           tho
           it
           was
           not
           necessary
           the
           manner
           of
           the
           Knowledg
           of
           Angels
           should
           be
           revealed
           ,
           yet
           I
           may
           safely
           remove
           from
           them
           what
           God
           appropriates
           to
           himself
           ,
           to
           know
           Thoughts
           without
           any
           outward
           Sign
           ;
           yet
           God
           communicates
           to
           Angels
           by
           a
           Medium
           ,
           or
           immediately
           .
        
         
           I
           do
           sufficiently
           know
           by
           Revelation
           that
           some
           Angels
           were
           created
           with
           far
           greater
           Perfection
           of
           Knowledg
           and
           Strength
           than
           Man
           ;
           one
           Angel
           did
           in
           one
           Night
           kill
           fourscore
           and
           five
           thousand
           Men.
           
        
         
           I
           doubt
           nothing
           that
           by
           the
           Goodness
           of
           God
           there
           were
           inbred
           Principles
           of
           Knowledg
           and
           Inclination
           in
           Angels
           ,
           as
           well
           as
           in
           Men
           ,
           by
           which
           they
           were
           innocent
           and
           holy
           ,
           while
           they
           did
           follow
           them
           ,
           but
           changeable
           ,
           when
           so
           great
           a
           Multitude
           of
           them
           fell
           from
           their
           Innocency
           ,
           and
           the
           Favour
           of
           God
           :
           And
           tho
           the
           elect
           Angels
           who
           persevered
           have
           the
           same
           changeable
           Nature
           ,
           they
           could
           not
           be
           justly
           called
           happy
           ,
           if
           God
           had
           not
           added
           a
           farther
           degree
           of
           Goodness
           ,
           confirming
           them
           against
           all
           danger
           of
           falling
           ,
           whence
           he
           calls
           them
           in
           his
           Word
           Elect
           Angels
           ,
           which
           I
           do
           not
           think
           to
           be
           an
           Act
           of
           God's
           Primitive
           Justice
           ,
           being
           so
           high
           a
           Perfection
           ,
           that
           they
           could
           never
           merit
           it
           by
           being
           innocent
           during
           the
           time
           of
           their
           Trial
           ,
           but
           that
           it
           was
           by
           the
           free
           and
           undeserved
           Goodness
           and
           Bounty
           of
           God.
           
        
         
           The
           Angels
           by
           their
           Nature
           had
           no
           Power
           of
           Propagation
           of
           their
           Kind
           ,
           but
           for
           any
           thing
           appears
           they
           were
           created
           all
           together
           ,
           and
           none
           of
           
           them
           depended
           upon
           another
           ,
           but
           in
           so
           far
           as
           some
           might
           have
           greater
           Knowledg
           and
           Strength
           than
           others
           ,
           and
           so
           Beelzebub
           is
           called
           the
           Prince
           of
           Devils
           ,
           and
           it
           is
           like
           he
           hath
           been
           the
           Author
           of
           the
           Fall
           of
           the
           rest
           ,
           as
           it
           is
           certain
           he
           was
           the
           Seducer
           of
           Man.
           
        
         
           The
           Nature
           of
           Man
           (
           as
           the
           Scripture
           tells
           us
           )
           was
           lower
           than
           the
           Angels
           ,
           and
           his
           Soul
           was
           incorporate
           with
           a
           Body
           fitted
           with
           Instruments
           apt
           for
           exerting
           all
           his
           Capacities
           by
           the
           receiving
           the
           Impression
           of
           outward
           Objects
           through
           the
           Senses
           ,
           all
           having
           Communication
           to
           the
           Brain
           by
           the
           Nerves
           and
           Spirits
           ,
           by
           which
           the
           Soul
           is
           passive
           ,
           and
           by
           the
           same
           Nerves
           ,
           Spirits
           and
           other
           Instruments
           are
           fitted
           to
           exercise
           Motion
           ,
           and
           act
           upon
           outward
           Objects
           ,
           and
           upon
           the
           Parts
           of
           their
           own
           Bodies
           .
           These
           Specialities
           are
           in
           the
           specifick
           Nature
           of
           Angels
           and
           Men
           ,
           and
           therefore
           I
           reckon
           each
           of
           them
           but
           as
           Gifts
           of
           the
           Bounty
           of
           God.
           
        
         
           All
           other
           Creatures
           were
           created
           in
           farther
           Manifestation
           of
           the
           Perfections
           of
           God
           ,
           which
           is
           his
           Glory
           ,
           and
           for
           the
           use
           of
           Angels
           and
           Men.
           I
           think
           it
           too
           great
           Partiality
           in
           those
           who
           make
           all
           the
           inferior
           Creatures
           to
           be
           design'd
           for
           Man's
           use
           only
           ,
           and
           not
           for
           Angels
           ,
           who
           have
           greater
           Pleasure
           in
           the
           knowledg
           of
           them
           ,
           and
           of
           the
           Glory
           of
           the
           Divine
           Perfections
           shining
           in
           them
           ,
           than
           Man
           ;
           and
           tho
           Man
           hath
           more
           need
           of
           them
           ,
           and
           Benefit
           by
           them
           ,
           yet
           the
           Angels
           are
           not
           without
           both
           ,
           in
           making
           use
           of
           them
           as
           Instruments
           ,
           in
           Communication
           outwardly
           by
           them
           ,
           and
           inwardly
           in
           them
           .
        
         
           The
           free
           Bounty
           of
           God
           did
           imprint
           upon
           the
           Soul
           of
           Man
           the
           first
           Principles
           of
           his
           Knowledg
           
           of
           Things
           that
           fall
           not
           under
           Sense
           ,
           without
           which
           he
           could
           never
           have
           had
           firm
           and
           clear
           Knowledg
           ,
           albeit
           he
           had
           the
           Capacity
           to
           discern
           Implications
           and
           Consequences
           ,
           downward
           from
           Causes
           to
           Effects
           ,
           and
           upwards
           from
           Effects
           to
           Causes
           ;
           for
           if
           there
           were
           not
           some
           Principles
           self-evident
           ,
           the
           Chain
           of
           Consequences
           might
           run
           without
           end
           .
        
         
           The
           Bounty
           of
           God
           did
           also
           give
           to
           Man
           the
           Capacity
           to
           know
           Consequences
           ,
           which
           makes
           a
           great
           addition
           to
           his
           Perfection
           .
        
         
           God
           did
           likewise
           in
           his
           Bounty
           give
           Man
           the
           distinguishing
           Acts
           of
           Joy
           and
           Sorrow
           ,
           the
           one
           arising
           from
           Objects
           congruous
           to
           his
           Nature
           ,
           and
           useful
           for
           him
           ;
           the
           other
           from
           Objects
           unsutable
           ,
           and
           hurtful
           to
           him
           ,
           that
           he
           might
           approach
           the
           one
           and
           fly
           from
           the
           other
           :
           So
           that
           Joy
           and
           Grief
           are
           not
           at
           Man's
           Discretion
           ,
           but
           have
           their
           peculiar
           Objects
           ,
           by
           the
           Impression
           whereof
           on
           the
           Sense
           ,
           Imagination
           ,
           or
           Memory
           ,
           they
           are
           excited
           ,
           and
           not
           otherwise
           .
           I
           know
           no
           sufficient
           Reason
           why
           such
           Sounds
           should
           be
           harmonious
           and
           sweet
           to
           the
           Ear
           ,
           and
           others
           harsh
           ,
           than
           this
           free
           Gift
           of
           God
           :
           For
           tho
           some
           Difference
           might
           arise
           from
           the
           grating
           of
           the
           Ear
           ,
           or
           the
           easy
           insinuating
           in
           it
           ,
           I
           see
           not
           how
           that
           could
           go
           the
           length
           of
           the
           Pleasure
           of
           Harmony
           ,
           or
           Displeasure
           of
           Discord
           ;
           nor
           can
           there
           another
           sufficient
           Reason
           be
           given
           of
           the
           Pleasure
           arising
           from
           certain
           Figures
           and
           Colours
           ,
           and
           of
           the
           Displeasure
           from
           others
           ,
           nor
           of
           that
           great
           variety
           of
           Smells
           and
           Tastes
           ,
           or
           of
           the
           Pleasure
           that
           arises
           from
           the
           Touch
           ,
           beside
           that
           Smoothness
           or
           Ruggedness
           ,
           of
           any
           pungent
           Impression
           .
        
         
           It
           is
           a
           farther
           degree
           of
           God's
           Bounty
           ,
           that
           he
           gave
           Man
           so
           many
           Senses
           ,
           by
           which
           he
           might
           perceive
           
           the
           Impression
           of
           all
           bodily
           Objects
           ,
           and
           receive
           Pleasure
           and
           Profit
           by
           them
           ,
           and
           shun
           Displeasure
           and
           Hurt
           .
           Food
           being
           necessary
           for
           the
           Subsistence
           of
           Man
           ,
           God
           hath
           placed
           three
           Senses
           as
           Sentinels
           at
           different
           distances
           ,
           warning
           what
           Food
           is
           convenient
           or
           inconvenient
           for
           him
           .
           The
           Eye
           sees
           ordinarily
           at
           the
           farthest
           distance
           ,
           by
           which
           at
           the
           view
           his
           Appetite
           is
           moved
           ,
           the
           very
           Brutes
           at
           view
           discern
           their
           Food
           and
           Physick
           more
           exactly
           than
           Man
           ,
           because
           he
           hath
           the
           use
           of
           Reason
           and
           Experience
           ;
           but
           many
           things
           which
           cannot
           be
           discerned
           by
           the
           Sight
           ,
           being
           brought
           near
           the
           Nose
           will
           be
           discerned
           by
           the
           Smell
           ;
           and
           what
           cannot
           be
           so
           distinguished
           ,
           will
           be
           discerned
           by
           the
           Taste
           .
        
         
           The
           Bounty
           of
           God
           hath
           yet
           further
           gratified
           Man
           ,
           by
           variety
           of
           Creatures
           ,
           affecting
           all
           his
           Senses
           ,
           not
           only
           for
           his
           Necessity
           ,
           but
           for
           an
           innumerable
           variety
           of
           Pleasures
           .
        
         
           There
           is
           a
           several
           kind
           of
           Perfection
           by
           the
           Goodness
           of
           God
           given
           to
           Man
           ,
           in
           the
           wonderful
           Structure
           of
           his
           Body
           ,
           wherein
           there
           is
           such
           variety
           and
           multitude
           of
           Instruments
           serving
           for
           the
           use
           of
           the
           Soul
           ,
           that
           there
           is
           nothing
           in
           it
           or
           of
           it
           ,
           but
           what
           is
           befitted
           to
           be
           an
           Instrument
           of
           the
           Soul
           ,
           that
           all
           the
           Industry
           of
           Physicians
           till
           of
           late
           ,
           made
           a
           very
           small
           Progress
           ,
           by
           Inference
           from
           the
           sensible
           Effects
           of
           the
           Body
           of
           Man
           ,
           or
           by
           Anatomical
           Inspection
           ;
           and
           every
           day
           there
           are
           new
           Discoveries
           made
           ,
           wherein
           the
           late
           Invention
           of
           Microscopes
           helpeth
           much
           ,
           discovering
           these
           minute
           Vessels
           ,
           which
           are
           impossible
           otherwise
           to
           be
           seen
           ;
           so
           that
           the
           Psalmist
           cries
           out
           with
           Admiration
           ,
           
             I
             am
             fearfully
             and
             wonderfully
             made
             !
          
           No
           Man
           hath
           yet
           given
           any
           probable
           account
           
           of
           the
           Formation
           of
           the
           Body
           of
           Man
           ,
           or
           other
           Animals
           ,
           nor
           
             how
             the
             Bones
             do
             grow
             in
             the
             Womb
             of
             her
             that
             is
             with
             Child
             .
          
           Whence
           there
           is
           a
           great
           Check
           to
           Man's
           Presumption
           ,
           who
           is
           so
           slow
           in
           acknowledging
           a
           Being
           superior
           to
           himself
           ,
           and
           so
           apt
           to
           admire
           his
           own
           Knowledg
           ,
           as
           if
           there
           were
           nothing
           he
           could
           not
           reach
           ,
           when
           yet
           he
           knows
           so
           very
           little
           of
           his
           own
           Body
           .
        
         
           The
           Comeliness
           and
           Beauty
           of
           Man's
           Body
           is
           a
           farther
           degree
           of
           the
           Bounty
           of
           God
           ,
           which
           tho
           it
           be
           much
           marred
           ,
           hath
           in
           some
           so
           much
           remaining
           ,
           whence
           it
           may
           be
           considered
           ,
           how
           great
           the
           Beauty
           of
           Man
           was
           before
           the
           Fall
           ,
           and
           shall
           be
           yet
           much
           more
           after
           the
           Resurrection
           of
           the
           Elect
           ;
           for
           they
           shall
           be
           like
           unto
           Christ's
           glorious
           Body
           .
           It
           were
           but
           a
           vain
           Curiosity
           to
           inquire
           what
           Alteration
           in
           Man's
           Body
           would
           be
           congruous
           unto
           that
           State.
           
        
         
           The
           Bounty
           of
           God
           is
           signally
           seen
           in
           the
           admirable
           Union
           of
           the
           Soul
           and
           Body
           ,
           which
           are
           two
           diverse
           Substances
           ,
           which
           can
           and
           do
           subsist
           apart
           ,
           and
           are
           of
           the
           most
           different
           Natures
           ,
           and
           yet
           are
           so
           firmly
           united
           ,
           that
           the
           Soul
           will
           never
           desert
           the
           Body
           ,
           were
           it
           never
           so
           unfirm
           and
           crazy
           ,
           while
           it
           can
           exercise
           its
           Faculties
           by
           it
           ,
           and
           doth
           so
           love
           it
           ,
           that
           it
           feels
           all
           things
           that
           make
           Impression
           upon
           it
           ,
           it
           hath
           Pleasure
           in
           all
           that
           befits
           the
           Body
           to
           be
           its
           Instrument
           ,
           and
           Grief
           or
           Pain
           on
           the
           perception
           of
           all
           that
           is
           hurtful
           to
           the
           Body
           :
           Yea
           it
           apprehends
           not
           only
           that
           the
           Grief
           and
           Pain
           ,
           but
           that
           the
           Hurt
           that
           causeth
           it
           is
           subjected
           in
           the
           Soul
           it self
           ,
           the
           Excess
           and
           Abuse
           of
           which
           makes
           Men
           reflecting
           upon
           themselves
           to
           apprehend
           themselves
           much
           more
           as
           a
           Body
           ,
           than
           as
           a
           Spirit
           ;
           as
           if
           the
           Soul
           were
           subordinate
           to
           the
           
           Rody
           ,
           and
           its
           chief
           Use
           were
           only
           to
           enliven
           and
           preserve
           it
           :
           And
           therefore
           in
           the
           sharp
           Pains
           ,
           confounding
           Terrors
           ,
           or
           excessive
           Joys
           ,
           arising
           from
           Sense
           or
           Imagination
           ,
           the
           Soul
           can
           hardly
           admit
           of
           another
           Thought
           ,
           by
           still
           reflecting
           upon
           these
           ;
           and
           therefore
           sensible
           Pleasures
           do
           divert
           and
           seduce
           the
           Soul
           from
           Objects
           and
           Delights
           which
           are
           more
           spiritual
           ,
           and
           sutable
           to
           it self
           ,
           more
           noble
           and
           sublime
           ,
           the
           increase
           or
           continuance
           whereof
           will
           never
           breed
           loathing
           or
           lessening
           of
           their
           Pleasure
           thence
           arising
           ,
           as
           sensible
           Pleasures
           do
           :
           yet
           this
           is
           not
           to
           be
           imputed
           to
           ,
           nor
           doth
           it
           blemish
           the
           Goodness
           of
           God
           ,
           in
           giving
           sensible
           Pleasures
           ,
           which
           cherish
           and
           befit
           the
           Mind
           when
           rightly
           used
           .
           The
           Stoical
           Severity
           doth
           not
           a
           little
           reflect
           upon
           the
           Wisdom
           and
           Goodness
           of
           God.
           
        
         
           There
           is
           no
           small
           Debate
           among
           the
           Learned
           about
           the
           Cause
           of
           the
           Union
           of
           the
           Soul
           and
           Body
           ,
           which
           I
           am
           not
           now
           to
           prosecute
           ;
           but
           I
           cannot
           so
           well
           satisfy
           my self
           ,
           as
           by
           apprehending
           that
           this
           Union
           is
           by
           an
           Instinct
           freely
           given
           of
           God
           to
           the
           Soul
           ,
           by
           which
           it
           doth
           so
           cleave
           to
           the
           Body
           ,
           and
           delight
           in
           it
           ,
           that
           it
           can
           never
           leave
           it
           while
           it
           is
           able
           to
           serve
           it
           ,
           which
           is
           not
           in
           the
           Essence
           of
           the
           Soul
           ,
           tho
           it
           be
           comprehended
           in
           the
           Essence
           of
           Man
           ,
           implying
           more
           than
           a
           Soul
           and
           an
           organized
           Body
           ,
           by
           which
           it
           can
           receive
           Impressions
           ,
           and
           act
           accordingly
           ,
           which
           an
           Angelical
           Spirit
           can
           do
           ;
           and
           Experience
           hath
           shown
           that
           they
           oft-times
           have
           done
           ,
           acting
           by
           a
           fresh
           and
           incorrupted
           Body
           ,
           whence
           the
           Soul
           was
           departed
           ,
           that
           it
           was
           not
           discernable
           from
           a
           Man.
           Yea
           evil
           Spirits
           have
           frequently
           possessed
           living
           Bodies
           ,
           and
           have
           overacted
           the
           Soul
           contrary
           to
           its
           Inclinations
           
           and
           Attempts
           ,
           as
           being
           a
           stronger
           Spirit
           .
           When
           I
           consider
           the
           Strength
           of
           Self-love
           ,
           that
           is
           another
           inavoidable
           Instinct
           ,
           or
           even
           the
           fresh
           and
           tender
           Affection
           of
           Parents
           to
           their
           Children
           ,
           having
           nothing
           in
           them
           to
           breed
           Aversion
           ,
           which
           no
           reasoning
           can
           overpower
           ;
           I
           have
           no
           Hesitation
           that
           the
           Soul
           is
           capable
           of
           this
           Instinct
           ,
           and
           that
           it
           ceaseth
           not
           to
           have
           a
           desire
           to
           be
           reunited
           to
           the
           Body
           ,
           even
           in
           its
           glorious
           State
           of
           Separation
           ;
           else
           the
           Resurrection
           should
           not
           be
           a
           farther
           Perfection
           of
           Glory
           .
           Neither
           do
           I
           like
           the
           excessive
           Expressions
           of
           the
           Soul
           's
           being
           in
           the
           Body
           as
           in
           a
           Prison
           ;
           for
           tho
           the
           Soul
           be
           more
           happy
           when
           out
           of
           the
           Body
           ,
           when
           it
           is
           in
           a
           sinful
           State
           ,
           because
           a
           great
           part
           of
           Mens
           Sins
           arise
           from
           their
           bodily
           Affections
           ,
           whereof
           Angelical
           Spirits
           are
           not
           capable
           ,
           yet
           that
           is
           from
           Man's
           Corruption
           through
           Sin
           ,
           and
           doth
           nothing
           derogate
           the
           Goodness
           of
           God
           :
           I
           do
           not
           believe
           that
           these
           Spirits
           acting
           a
           Body
           have
           Pleasure
           or
           Pain
           ,
           as
           Souls
           have
           ,
           by
           the
           Impressions
           or
           Actings
           through
           that
           Body
           .
           If
           it
           were
           not
           for
           this
           inavoidable
           Instinct
           ,
           would
           not
           the
           Soul
           prevent
           the
           Pains
           of
           Torture
           and
           Death
           ?
           Oft-times
           with
           Ignominy
           and
           Cruelty
           ,
           to
           prevent
           which
           ,
           many
           ,
           not
           the
           meanest
           and
           ignoblest
           of
           Men
           ,
           have
           wilfully
           made
           their
           Bodies
           uncapable
           to
           serve
           their
           Souls
           ,
           that
           they
           might
           escape
           it
           ;
           and
           how
           many
           more
           would
           ,
           if
           without
           that
           Pain
           they
           could
           flee
           out
           of
           their
           Bodies
           ?
           few
           would
           suffer
           Misery
           in
           them
           ,
           but
           those
           who
           knew
           and
           did
           acknowledg
           the
           Trust
           and
           Command
           to
           preserve
           them
           given
           by
           God
           ,
           under
           an
           higher
           Pain
           than
           they
           could
           suffer
           by
           abiding
           in
           them
           .
        
         
           A
           farther
           degree
           of
           the
           Goodness
           of
           God
           ,
           is
           manifested
           in
           the
           other
           inbred
           Inclinations
           ,
           which
           
           God
           hath
           freely
           given
           to
           the
           Soul
           ,
           beside
           that
           of
           cleaving
           to
           the
           Body
           ,
           which
           is
           not
           by
           fatal
           Necessity
           ,
           seeing
           the
           Soul
           is
           a
           separable
           Substance
           ,
           and
           might
           easily
           escape
           from
           the
           Body
           if
           it
           could
           please
           so
           to
           do
           .
           Such
           Principles
           are
           the
           Love
           to
           God
           above
           all
           ,
           as
           being
           the
           Soveraign
           Good
           ,
           and
           incomparably
           most
           amiable
           Object
           ;
           the
           Love
           to
           Mankind
           ,
           preferring
           the
           Interest
           of
           Manking
           to
           the
           Interest
           of
           any
           part
           of
           Men
           ,
           and
           in
           most
           things
           to
           Self-interest
           .
           Self-love
           also
           is
           a
           Gift
           of
           God
           ,
           and
           good
           in
           it self
           when
           kept
           within
           its
           Bounds
           ,
           tho
           by
           the
           Corruption
           of
           Sin
           ,
           it
           is
           become
           the
           Cause
           of
           most
           Evils
           :
           Men
           do
           either
           wholly
           exclude
           the
           Love
           of
           God
           and
           of
           Mankind
           ,
           or
           do
           exceedingly
           abate
           them
           ,
           and
           subordinate
           them
           to
           Self-love
           :
           For
           these
           Affections
           cannot
           arise
           before
           or
           without
           the
           Perception
           of
           their
           proper
           Objects
           .
           Therefore
           it
           is
           (
           that
           because
           it
           is
           long
           before
           the
           Perception
           of
           the
           Deity
           or
           of
           the
           common
           Interest
           arise
           in
           the
           Soul
           ,
           during
           which
           time
           Self-love
           doth
           wholly
           and
           solely
           possess
           the
           Soul
           ,
           and
           all
           its
           Affections
           are
           exercised
           without
           Restraint
           ,
           except
           what
           ariseth
           by
           the
           Fear
           of
           Chastisement
           ,
           or
           the
           natural
           or
           industrious
           Perception
           of
           the
           Uncomeliness
           of
           some
           extravagant
           Acts
           )
           that
           Self-love
           becomes
           habitual
           ,
           and
           so
           strong
           ,
           that
           when
           the
           Perception
           of
           God
           ,
           or
           the
           common
           Interest
           of
           Mankind
           ,
           by
           the
           natural
           Conscience
           or
           Instruction
           is
           excited
           ,
           Self-love
           makes
           the
           Soul
           have
           a
           powerful
           Aversion
           from
           these
           Objects
           ,
           which
           would
           low
           or
           restrain
           it
           ;
           so
           that
           it
           can
           never
           be
           kept
           within
           Bounds
           ,
           especially
           in
           Subordination
           to
           God
           ,
           without
           supernatural
           Grace
           given
           by
           him
           :
           It
           will
           sooner
           yield
           to
           the
           Love
           of
           a
           Family
           ,
           of
           a
           Society
           ,
           of
           a
           Country
           ,
           than
           
           to
           the
           Love
           of
           the
           common
           Interest
           of
           Mankind
           ;
           yet
           even
           Heathens
           have
           come
           a
           great
           length
           as
           to
           that
           ,
           but
           came
           never
           to
           any
           sutable
           Proportion
           of
           the
           Love
           to
           God
           ,
           as
           all
           their
           Writings
           and
           Actings
           do
           manifestly
           show
           .
        
         
           There
           is
           another
           general
           inbred
           Principle
           and
           Inclination
           in
           Man
           ,
           to
           do
           that
           which
           is
           congruous
           to
           and
           becoming
           his
           Nature
           ,
           not
           only
           to
           what
           is
           essential
           to
           him
           ,
           but
           to
           what
           is
           superadded
           by
           the
           Divine
           Benignity
           ,
           which
           is
           more
           sensibly
           felt
           in
           the
           Aversion
           of
           things
           which
           are
           unbecoming
           Man
           ,
           and
           which
           all
           judg
           to
           be
           vicious
           and
           vile
           ,
           except
           in
           so
           far
           as
           they
           have
           eradicated
           their
           inbred
           Principles
           ,
           and
           debauched
           their
           Natural
           Inclinations
           :
           so
           even
           natural
           Men
           love
           Temperance
           ,
           Sobriety
           ,
           Modesty
           ,
           Meekness
           ,
           Sincerity
           ,
           Constancy
           ,
           Courage
           and
           Comeliness
           ;
           and
           those
           whose
           Depravation
           make
           them
           love
           and
           practise
           the
           contrary
           in
           themselves
           ,
           do
           frequently
           hate
           them
           in
           others
           ,
           and
           never
           cherish
           them
           but
           when
           it
           is
           to
           lessen
           or
           abolish
           their
           own
           Shame
           ,
           by
           making
           their
           Vice
           more
           common
           ,
           or
           that
           they
           require
           the
           Concourse
           of
           others
           to
           practise
           them
           .
        
         
           Beside
           these
           general
           Principles
           which
           require
           Attention
           and
           Ratiocination
           ,
           God
           by
           his
           Bounty
           hath
           imprinted
           on
           the
           Soul
           of
           Man
           special
           Principles
           for
           eminent
           Cases
           ,
           which
           operate
           like
           Instincts
           without
           necessity
           of
           reasoning
           ,
           as
           the
           desire
           of
           Happiness
           ,
           the
           care
           to
           preserve
           Life
           ,
           the
           abhorrence
           of
           Cruelty
           ,
           the
           desire
           to
           relieve
           the
           Innocent
           opprest
           ,
           Gratitude
           to
           Benefactors
           ,
           Faithfulness
           to
           those
           that
           do
           rationally
           rely
           and
           trust
           ,
           Love
           to
           those
           in
           Society
           and
           Friendship
           ,
           that
           especially
           which
           is
           most
           entire
           and
           absolute
           by
           Marriage
           ,
           and
           the
           mutual
           natural
           Affection
           of
           Parents
           
           and
           Children
           ,
           and
           of
           those
           which
           are
           of
           one
           Kindred
           and
           Blood.
           
        
         
           The
           Institution
           of
           Marriage
           was
           a
           farther
           degree
           of
           the
           Bounty
           of
           God
           ,
           appointed
           in
           Innocency
           ,
           that
           betwixt
           one
           Man
           and
           one
           Woman
           ,
           by
           the
           free
           Choice
           of
           both
           ,
           there
           should
           be
           so
           intimate
           a
           Society
           and
           Friendship
           ,
           as
           could
           be
           no
           greater
           ,
           having
           all
           their
           Interests
           common
           ,
           perpetual
           ,
           and
           most
           part
           incommunicable
           ;
           that
           each
           of
           them
           had
           more
           Right
           to
           ,
           and
           Enjoyment
           of
           all
           ,
           than
           when
           they
           had
           them
           alone
           ,
           excluding
           the
           other
           :
           tho
           the
           unsutable
           Choice
           of
           some
           hath
           marred
           this
           Blessing
           ,
           it
           diminisheth
           not
           the
           Bounty
           of
           God
           ,
           being
           by
           the
           fault
           of
           the
           Parties
           ,
           at
           least
           is
           a
           Judgment
           for
           their
           other
           Faults
           ,
           and
           it
           was
           their
           Interest
           that
           this
           Society
           was
           indissolvable
           even
           by
           the
           Consent
           of
           both
           ,
           but
           only
           by
           Adultery
           or
           Desertion
           ,
           which
           gave
           a
           strong
           Inducement
           to
           compose
           their
           Humours
           ,
           tho
           naturally
           discrepant
           ,
           rather
           than
           to
           be
           in
           a
           continual
           Disquiet
           .
           It
           was
           a
           great
           Addition
           to
           the
           Happiness
           of
           this
           Conjugal
           Estate
           ,
           that
           there
           was
           given
           them
           so
           strong
           an
           Inclination
           of
           these
           Imbraces
           necessary
           for
           Posterity
           ,
           which
           otherwise
           have
           nothing
           of
           Comeliness
           in
           them
           ;
           and
           Women
           would
           never
           have
           endured
           the
           Trouble
           and
           Pain
           of
           Child-bearing
           ,
           if
           this
           Affection
           ,
           and
           the
           natural
           desire
           of
           having
           Children
           did
           not
           over-master
           them
           .
           How
           great
           Addition
           to
           Adam's
           Pleasure
           behoved
           it
           to
           be
           ,
           when
           awakening
           from
           his
           Sleep
           God
           presented
           him
           Eve
           ,
           the
           only
           Creature
           like
           to
           himself
           ,
           which
           was
           the
           first
           Glass
           in
           which
           he
           did
           behold
           the
           Beauty
           of
           his
           own
           Body
           as
           well
           as
           hers
           ,
           who
           was
           fitted
           for
           him
           in
           all
           things
           that
           he
           could
           desire
           ,
           not
           only
           passionately
           loved
           ,
           but
           even
           more
           
           passionately
           loving
           ;
           both
           being
           endued
           with
           the
           same
           Principles
           and
           Inclinations
           ,
           and
           requiring
           no
           need
           of
           farther
           Acquaintance
           than
           the
           first
           View
           ;
           both
           being
           innocent
           and
           void
           of
           all
           Vice
           ,
           and
           able
           to
           communicate
           their
           Thoughts
           by
           that
           Language
           with
           which
           God
           did
           endue
           them
           without
           their
           own
           Industry
           ,
           by
           which
           they
           might
           communicate
           their
           Knowledg
           of
           God
           ,
           their
           Admiration
           ,
           Confidence
           and
           Delight
           in
           him
           ,
           their
           Love
           and
           Reverence
           to
           him
           ,
           and
           Obsequiousness
           to
           his
           Pleasure
           in
           all
           things
           ,
           which
           they
           knew
           by
           the
           Moral
           Law
           written
           in
           their
           Hearts
           ,
           and
           which
           (
           it
           is
           like
           )
           he
           did
           explain
           and
           declare
           unto
           them
           ,
           as
           he
           did
           his
           positive
           Command
           of
           the
           forbidden
           Fruit
           to
           be
           a
           Test
           of
           their
           Obedience
           ,
           by
           restraining
           their
           Appetite
           from
           so
           pleasant
           a
           Fruit
           ;
           for
           which
           Restraint
           they
           had
           no
           inbred
           Inclination
           ,
           as
           they
           had
           to
           the
           Moral
           Duties
           ,
           but
           rather
           contrary
           ,
           except
           his
           Pleasure
           and
           Prohibition
           :
           for
           if
           he
           had
           willed
           that
           they
           should
           not
           eat
           of
           it
           ,
           it
           would
           certainly
           have
           been
           effectual
           ;
           but
           he
           did
           only
           declare
           what
           they
           might
           eat
           ,
           and
           what
           they
           might
           not
           eat
           ,
           and
           denounced
           the
           Punishment
           if
           they
           did
           eat
           what
           was
           forbidden
           ;
           which
           sufficiently
           shews
           ,
           that
           their
           forbearing
           would
           have
           been
           acceptable
           to
           him
           ,
           which
           was
           sufficient
           to
           lay
           the
           strongest
           Obligation
           upon
           them
           ,
           and
           yet
           he
           expressed
           the
           heaviest
           Penalty
           if
           they
           trangressed
           ,
           which
           was
           implied
           by
           their
           knowledg
           of
           his
           Justice
           ,
           tho
           it
           had
           not
           been
           expressed
           ;
           which
           could
           not
           consist
           with
           his
           moving
           ,
           exciting
           ,
           or
           necessitating
           them
           to
           it
           .
           Adam
           whose
           Knowledg
           was
           so
           great
           ,
           would
           not
           have
           omitted
           to
           plead
           ,
           that
           when
           he
           pleaded
           fo
           weak
           a
           ground
           as
           the
           Invitation
           of
           his
           Wife
           ,
           not
           that
           he
           spared
           the
           Soveraignty
           of
           God
           ;
           
           for
           he
           insinuates
           a
           too
           harsh
           Reflection
           against
           God
           ,
           not
           only
           blaming
           the
           Woman
           ,
           but
           that
           she
           was
           given
           of
           God.
           
        
         
           It
           was
           a
           farther
           degree
           of
           the
           Bounty
           of
           God
           ,
           that
           he
           had
           given
           a
           mutual
           Affection
           between
           Angels
           and
           Men
           ,
           that
           their
           Converse
           was
           both
           profitable
           and
           pleasant
           .
        
         
           By
           these
           Principles
           that
           God
           gave
           Man
           ,
           he
           was
           not
           only
           innocent
           without
           Vice
           or
           Sin
           ,
           but
           he
           was
           holy
           ,
           and
           morally
           good
           ,
           till
           he
           fell
           from
           his
           Integrity
           ,
           by
           disobeying
           God
           ,
           and
           brought
           Sin
           into
           the
           World
           :
           if
           he
           then
           being
           innocent
           became
           sinful
           ,
           tho
           he
           was
           ripe
           in
           his
           Capacities
           so
           soon
           as
           he
           was
           created
           ,
           and
           had
           the
           Love
           of
           God
           awakned
           in
           him
           ,
           in
           so
           high
           a
           degree
           ,
           having
           freshly
           received
           so
           great
           and
           so
           high
           Favours
           of
           God
           ,
           how
           much
           more
           capable
           behoved
           his
           Posterity
           to
           be
           of
           Defection
           that
           were
           to
           be
           born
           ,
           and
           live
           so
           long
           an
           animal
           Life
           ,
           unless
           God
           had
           given
           him
           a
           Promise
           ,
           or
           declared
           unto
           him
           a
           Purpose
           to
           confirm
           him
           and
           his
           Posterity
           ,
           if
           he
           had
           continued
           to
           give
           Proof
           of
           his
           Obedience
           in
           his
           innocent
           fallible
           State
           ,
           as
           it
           is
           commonly
           believed
           that
           the
           elect
           Angels
           were
           confirmed
           ?
        
         
           The
           Bounty
           of
           God
           doth
           yet
           further
           manifest
           it self
           ,
           in
           giving
           Man
           the
           Dominion
           of
           all
           the
           Creatures
           in
           this
           inferior
           World
           ,
           not
           peculiarly
           to
           Adam
           ,
           as
           if
           all
           Right
           of
           the
           Creatures
           had
           been
           to
           be
           derived
           from
           him
           ;
           but
           God
           gave
           Right
           to
           subdue
           and
           possess
           them
           ,
           which
           could
           not
           be
           done
           by
           Adam
           ,
           but
           by
           Mankind
           ;
           and
           therefore
           the
           first
           Title
           of
           Right
           was
           the
           Possession
           of
           that
           which
           was
           void
           and
           possessed
           by
           none
           ,
           and
           the
           Fruits
           thereof
           ,
           not
           only
           the
           Profit
           but
           the
           Pleasure
           of
           the
           Creatures
           ,
           was
           given
           chiefly
           to
           Man.
           The
           
           variety
           of
           Shapes
           and
           Colours
           of
           Animals
           ,
           Trees
           ,
           Herbs
           ,
           and
           Fruits
           ,
           the
           beautiful
           Verdure
           of
           Trees
           and
           Herbs
           ,
           the
           various
           Painture
           of
           the
           Fruits
           of
           Trees
           ,
           of
           the
           Flowers
           and
           Blossoms
           of
           Plants
           ,
           and
           of
           the
           Feathers
           of
           Birds
           ,
           were
           of
           little
           use
           to
           themselves
           ,
           but
           of
           much
           use
           to
           Man
           ,
           by
           an
           innocent
           Pleasure
           arising
           from
           the
           Sight
           of
           them
           ,
           leading
           to
           the
           Admiration
           of
           the
           Power
           ,
           Wisdom
           and
           Goodness
           of
           God
           their
           Author
           .
           In
           which
           I
           doubt
           not
           that
           the
           Angels
           are
           Sharers
           ,
           so
           that
           it
           was
           not
           in
           vain
           that
           the
           Earth
           brought
           forth
           all
           these
           things
           ,
           tho
           for
           a
           long
           time
           Man
           possessed
           but
           a
           small
           part
           of
           it
           ;
           for
           the
           Wisdom
           of
           God
           could
           have
           so
           ordered
           ,
           that
           the
           Seeds
           disseminate
           in
           Earth
           and
           Waters
           should
           only
           spring
           as
           Man
           had
           use
           of
           them
           .
           It
           does
           not
           diminish
           the
           Bounty
           of
           God
           ,
           that
           there
           is
           a
           great
           Inequality
           in
           the
           Perfections
           of
           these
           Creatures
           ,
           and
           that
           some
           of
           them
           bred
           Horror
           and
           Hurt
           unto
           Man
           ,
           because
           they
           set
           off
           the
           Lustre
           of
           the
           rest
           ,
           which
           otherwise
           would
           be
           less
           valued
           ;
           if
           we
           never
           had
           Darkness
           ,
           we
           would
           little
           value
           Light.
           The
           hurtful
           Creatures
           are
           Instruments
           of
           God's
           Justice
           ,
           and
           none
           of
           them
           want
           their
           peculiar
           Vertues
           .
        
         
           It
           is
           also
           the
           Goodness
           of
           God
           ,
           that
           the
           Discovery
           of
           the
           Natures
           of
           the
           Creatures
           ,
           and
           all
           experimental
           Knowledg
           hath
           proceeded
           from
           the
           beginning
           ,
           and
           shall
           to
           the
           end
           encrease
           ,
           that
           there
           might
           never
           be
           wanting
           a
           sutable
           Exercise
           ,
           Diversion
           and
           Delight
           ,
           to
           the
           more
           ingenious
           and
           inquiring
           Men.
           
        
         
           The
           Sun
           ,
           the
           Moon
           and
           Stars
           ,
           and
           all
           their
           Courses
           and
           Motions
           ,
           are
           designed
           to
           manifest
           to
           Angels
           ,
           but
           chiefly
           to
           Men
           ,
           the
           Majesty
           and
           
           Glory
           of
           the
           Omnipotent
           Creator
           ,
           and
           for
           the
           Pleasure
           and
           Profit
           of
           Men.
           
        
         
           It
           is
           a
           general
           Effect
           of
           the
           Bounty
           of
           God
           ,
           that
           he
           preserveth
           all
           these
           things
           in
           their
           Existence
           ,
           Power
           ,
           Vigor
           and
           Action
           ;
           but
           more
           particularly
           he
           preserves
           Man
           and
           Beast
           ,
           in
           over-ruling
           their
           Inclinations
           ,
           whereby
           they
           shun
           those
           things
           that
           might
           destroy
           them
           ,
           and
           attain
           those
           that
           may
           preserve
           them
           .
           Without
           God's
           Preservation
           no
           Creature
           could
           subsist
           ,
           nor
           have
           any
           Activity
           ;
           
             For
             in
             him
             we
             live
             ,
             and
             move
             ,
             and
             have
             our
             Being
             .
          
           God
           needs
           no
           positive
           Act
           to
           destroy
           any
           Creature
           ;
           if
           he
           withdraw
           his
           Support
           ,
           they
           would
           return
           into
           nothing
           ,
           out
           of
           which
           they
           came
           :
           Yet
           I
           do
           not
           think
           ,
           that
           Preservation
           is
           a
           continual
           Creation
           ;
           otherwise
           God
           should
           create
           the
           Souls
           of
           the
           wicked
           full
           of
           actual
           Wickedness
           ,
           and
           even
           the
           damned
           Spirits
           in
           all
           their
           Malice
           :
           I
           know
           not
           how
           this
           Difficulty
           could
           be
           shunned
           by
           any
           ,
           but
           those
           who
           think
           that
           Accidents
           can
           subsist
           being
           separate
           from
           Subjects
           ,
           or
           transmitted
           from
           one
           Subject
           to
           another
           :
           Nor
           could
           the
           same
           Individual
           be
           continued
           ,
           but
           as
           every
           moment
           one
           is
           created
           ,
           another
           behoved
           to
           be
           annihilated
           ;
           so
           that
           all
           Creatures
           were
           deceived
           of
           themselves
           and
           all
           others
           ,
           thinking
           they
           were
           the
           same
           ,
           and
           yet
           they
           were
           an
           innumerable
           Multitude
           of
           in-coexisting
           Individuals
           .
           Preservation
           is
           more
           properly
           expressed
           by
           a
           continued
           Support
           ;
           as
           Creation
           is
           an
           Elevation
           to
           Existence
           from
           nothing
           ,
           Preservation
           is
           the
           Support
           from
           receding
           into
           nothing
           ;
           a
           thing
           supported
           will
           certainly
           fall
           if
           the
           Support
           be
           removed
           .
        
         
           The
           Bounty
           of
           God
           is
           crowned
           by
           God's
           Government
           of
           the
           World
           ,
           especially
           of
           Angels
           and
           
           Men
           :
           How
           unhappy
           should
           Man
           be
           if
           they
           had
           an
           Epicurean
           God
           ,
           that
           were
           not
           concerned
           in
           the
           Actings
           of
           Men
           ,
           leaving
           them
           wholly
           to
           themselves
           ?
        
         
           The
           Goodness
           of
           God
           extends
           it self
           ,
           not
           only
           to
           the
           Natural
           Capacities
           of
           Men
           ,
           but
           to
           supernatural
           Powers
           ,
           as
           the
           Gift
           of
           Prophecy
           ,
           of
           Language
           not
           learned
           ,
           and
           the
           Interpretation
           thereof
           ,
           and
           of
           other
           miraculous
           Works
           ,
           which
           ,
           in
           distinction
           from
           saving
           Graces
           ,
           are
           called
           Gifts
           :
           These
           are
           the
           Graces
           whereby
           God
           gives
           the
           supernatural
           Faculties
           of
           the
           Regenerate
           in
           Conversion
           ,
           or
           doth
           encrease
           the
           same
           thereafter
           ;
           yet
           that
           Term
           is
           otherwise
           taken
           ,
           and
           is
           extended
           to
           a
           graceful
           Countenance
           or
           Deportment
           ,
           making
           the
           Person
           having
           it
           ,
           to
           have
           a
           special
           kind
           of
           Amiableness
           :
           for
           it
           is
           not
           every
           Beauty
           or
           Comeliness
           that
           is
           esteemed
           Gracefulness
           ,
           but
           that
           which
           shews
           a
           Nobleness
           or
           Excellency
           of
           Mind
           ,
           which
           therefore
           is
           very
           sutable
           to
           Princes
           ,
           and
           is
           frequently
           attributed
           to
           them
           without
           sufficient
           Ground
           .
           The
           highest
           degree
           of
           this
           Gracefulness
           is
           called
           Majesty
           ,
           appropriated
           to
           Kings
           ;
           yea
           every
           signal
           Favour
           having
           eminent
           Effects
           ,
           is
           called
           Grace
           :
           whence
           ariseth
           the
           distinction
           of
           
             Gratia
             gratis
             data
          
           ,
           and
           
             Gratia
             gratum
             faciens
          
           ;
           upon
           both
           accounts
           the
           Capacities
           given
           in
           Conversion
           are
           called
           Graces
           ,
           being
           freely
           given
           ,
           of
           the
           greatest
           Import
           ,
           and
           making
           the
           Receivers
           acceptable
           and
           lovely
           to
           God
           ;
           and
           it
           is
           chiefly
           in
           respect
           of
           these
           that
           he
           takes
           the
           Title
           of
           Most
           Gracious
           God
           ,
           and
           thereby
           also
           the
           Converted
           are
           called
           Gracious
           .
        
      
       
         
         
           
             MEDITATION
             XIII
          
           .
           Upon
           the
           Truth
           of
           God.
           
        
         
           NExt
           unto
           the
           Goodness
           of
           God
           is
           his
           Truth
           .
           Nothing
           can
           be
           more
           evident
           ,
           than
           that
           it
           is
           most
           congruous
           to
           ,
           and
           becoming
           the
           Divine
           Nature
           to
           be
           true
           ;
           nor
           could
           any
           thing
           more
           inconsistent
           be
           imagined
           ,
           than
           lying
           or
           deceiving
           in
           God.
           The
           Truth
           of
           God
           is
           the
           first
           Ground-stone
           of
           his
           Creatures
           Happiness
           ,
           and
           if
           it
           were
           not
           sure
           ,
           it
           were
           impossible
           to
           know
           that
           they
           were
           not
           in
           all
           things
           deluded
           ,
           even
           in
           the
           concurring
           Testimonies
           of
           Sense
           and
           Reason
           .
           No
           Man
           could
           know
           there
           were
           any
           real
           thing
           existent
           beside
           himself
           ,
           nor
           what
           or
           whence
           himself
           were
           .
           Atheists
           are
           come
           to
           that
           height
           of
           Impudence
           ,
           as
           to
           pretend
           that
           they
           are
           the
           Wits
           of
           the
           World
           ,
           who
           will
           believe
           nothing
           but
           what
           is
           certain
           and
           evident
           ,
           and
           will
           not
           believe
           that
           there
           is
           a
           God
           ,
           because
           they
           see
           it
           not
           evident
           ,
           in
           which
           they
           are
           evidently
           the
           grossest
           Ignorants
           as
           well
           as
           the
           most
           imprudent
           Fools
           .
           Ignorant
           they
           are
           ,
           because
           they
           found
           all
           their
           Interest
           upon
           an
           inconsistent
           Lie
           ,
           supposing
           certainty
           of
           Knowledg
           from
           themselves
           ,
           when
           yet
           they
           find
           themselves
           often
           deceived
           ;
           yea
           supposing
           themselves
           undeceiveable
           ,
           whereas
           it
           is
           impossible
           to
           attain
           to
           any
           certain
           Rule
           of
           Man's
           Life
           ,
           without
           supposing
           a
           Deity
           ,
           abounding
           in
           Truth
           ,
           and
           which
           cannot
           lie
           or
           deceive
           :
           How
           
           could
           any
           be
           sure
           of
           any
           outward
           Impression
           of
           Sense
           ?
           for
           the
           same
           Impression
           may
           be
           in
           the
           Sense
           or
           Brain
           ,
           not
           from
           an
           extrinsick
           ,
           but
           from
           an
           intrinsick
           Cause
           .
           Those
           whose
           Eyes
           are
           vitiated
           with
           any
           unnatural
           Tincture
           ,
           think
           they
           see
           all
           Objects
           painted
           with
           certain
           Colours
           ,
           but
           falsly
           :
           Yea
           the
           Hypochondriack
           think
           they
           see
           not
           only
           false
           Colours
           ,
           but
           even
           Bodies
           and
           Shapes
           without
           any
           extrinsick
           Impression
           .
           What
           strange
           Sounds
           doth
           the
           disordered
           Ear
           represent
           ?
           Taste
           and
           Smell
           may
           not
           only
           be
           depraved
           ,
           but
           deprived
           ;
           how
           then
           could
           Certainty
           be
           inferred
           from
           Sense
           ,
           if
           it
           were
           not
           presupposed
           ,
           that
           the
           Author
           of
           Sense
           were
           true
           ,
           and
           would
           not
           deceive
           ,
           and
           therefore
           hath
           given
           his
           reasonable
           Creatures
           Understanding
           distinct
           from
           Sense
           ,
           which
           can
           reflect
           upon
           its
           own
           Apprehensions
           ,
           and
           perceive
           the
           Condition
           of
           the
           Organs
           and
           Medium
           of
           Sense
           ,
           and
           make
           use
           of
           the
           concurring
           Testimonies
           of
           other
           Senses
           ,
           and
           the
           natural
           self-evident
           Principles
           in
           the
           Mind
           ,
           and
           thereby
           rest
           in
           perfect
           assurance
           ?
           which
           must
           explicitly
           or
           implicitly
           rest
           upon
           this
           ground
           ,
           that
           God
           the
           Author
           of
           these
           Faculties
           is
           true
           ,
           and
           cannot
           deceive
           ,
           and
           therefore
           the
           Creature
           may
           securely
           rest
           in
           the
           Concurrence
           of
           them
           .
           This
           is
           yet
           more
           evident
           in
           the
           inbred
           first
           Principles
           of
           Knowledg
           ,
           contemplative
           or
           practical
           :
           How
           could
           any
           certainly
           believe
           that
           these
           were
           true
           ,
           if
           he
           did
           not
           believe
           the
           Truth
           of
           God
           that
           gave
           them
           ?
           The
           concurring
           Testimony
           of
           Men
           through
           the
           World
           could
           not
           suffice
           ;
           for
           that
           Testimony
           is
           known
           by
           Sense
           ,
           by
           Word
           or
           Writing
           :
           yea
           ,
           tho
           one
           Man
           could
           travel
           through
           the
           whole
           World
           ,
           and
           speak
           with
           all
           the
           Persons
           in
           it
           ,
           that
           were
           yet
           by
           Sense
           ,
           which
           
           needs
           those
           inbred
           Principles
           of
           Reason
           to
           secure
           it
           against
           Error
           ,
           there
           could
           no
           more
           be
           firmly
           concluded
           ,
           than
           that
           these
           Notions
           being
           common
           among
           People
           that
           keep
           no
           Intercouse
           ,
           they
           cannot
           be
           from
           Men
           ,
           but
           from
           a
           superior
           Cause
           ,
           which
           yet
           would
           not
           conclude
           if
           that
           Cause
           were
           not
           infallible
           ,
           which
           could
           neither
           be
           deceived
           nor
           deceive
           .
        
         
           As
           the
           Truth
           of
           God
           is
           a
           necessary
           Foundation
           of
           the
           Certainty
           of
           natural
           Knowledg
           ,
           it
           must
           be
           no
           less
           necessary
           for
           the
           Certainty
           of
           revealed
           Knowledg
           :
           For
           if
           God
           could
           lie
           or
           deceive
           ,
           how
           were
           it
           possible
           to
           know
           the
           truth
           of
           Revelations
           ,
           and
           distinguish
           them
           from
           the
           Illusions
           of
           Devils
           or
           Men
           ?
           not
           from
           Miracles
           ,
           which
           might
           be
           from
           God's
           Omnipotence
           ,
           and
           could
           not
           conclude
           without
           his
           Veracity
           ;
           not
           from
           the
           Assertion
           of
           the
           greatest
           Apostle
           ,
           and
           most
           glorious
           Angel
           :
           For
           Paul
           saith
           ,
           
             If
             we
             ,
             or
             an
             Angel
             from
             Heaven
             shall
             preach
             another
             Gospel
             to
             you
             ,
             let
             him
             be
             accursed
             :
          
           which
           necessarily
           implies
           ,
           that
           if
           a
           contrary
           Doctrine
           were
           preach'd
           from
           God
           ,
           it
           behoved
           to
           overturn
           his
           Veracity
           ;
           for
           otherwise
           the
           posterior
           Testimony
           of
           Paul
           ,
           or
           of
           an
           Angel
           ,
           would
           be
           derogatory
           and
           preferable
           to
           the
           prior
           .
           It
           were
           not
           possible
           to
           know
           that
           God
           were
           Holy
           ,
           Benign
           ,
           Just
           ,
           Merciful
           ,
           Faithful
           ,
           Wise
           and
           Soveraign
           ,
           if
           he
           were
           not
           absolutely
           true
           ;
           for
           it
           is
           clear
           that
           these
           could
           not
           be
           believed
           ,
           because
           God
           said
           it
           ,
           if
           he
           were
           not
           unchangeably
           true
           :
           nor
           could
           any
           part
           of
           his
           Holiness
           or
           Godlikeness
           be
           believed
           without
           believing
           that
           he
           is
           true
           ,
           there
           being
           nothing
           more
           sutable
           to
           the
           Deity
           than
           Truth
           ,
           which
           being
           surely
           believed
           ,
           all
           his
           other
           Perfections
           must
           be
           believed
           ,
           because
           God
           that
           cannot
           lie
           ,
           hath
           declared
           them
           by
           Reason
           and
           Revelation
           .
        
         
         
           I
           am
           not
           moved
           with
           that
           Objection
           against
           the
           Apostle's
           Assertion
           ,
           that
           God
           altered
           the
           Constitution
           and
           Order
           of
           the
           Jewish
           Church
           ,
           and
           why
           might
           be
           not
           then
           without
           incroaching
           upon
           his
           Veracity
           alter
           the
           Christian
           Church
           ?
           The
           Reason
           is
           clear
           ,
           because
           in
           the
           Christian
           Religion
           it
           is
           a
           chief
           part
           ,
           that
           there
           is
           no
           Name
           given
           under
           Heaven
           by
           which
           Salvation
           can
           come
           ,
           but
           by
           the
           Name
           of
           Jesus
           ,
           and
           that
           there
           is
           never
           another
           way
           to
           be
           accepted
           or
           expected
           ,
           tho
           by
           the
           Annunciation
           of
           an
           Angel
           from
           Heaven
           ;
           this
           was
           never
           said
           of
           the
           Jewish
           Oeconomy
           .
        
         
           The
           Truth
           of
           God
           being
           so
           fundamentally
           necessary
           to
           be
           believed
           ,
           God
           in
           his
           Wisdom
           and
           Goodness
           hath
           given
           the
           strongest
           Evidences
           of
           it
           .
           There
           can
           be
           nothing
           more
           contrary
           to
           the
           Principles
           of
           natural
           Light
           ,
           than
           to
           imagine
           a
           lying
           or
           deceiving
           God.
           There
           is
           nothing
           so
           powerfully
           and
           peremptorily
           asserted
           in
           the
           Scripture
           as
           the
           Truth
           of
           God
           ,
           who
           is
           called
           the
           God
           of
           Truth
           ,
           and
           Christ
           calleth
           himself
           the
           Truth
           
             in
             abstracto
          
           .
           In
           the
           Character
           and
           Description
           God
           gives
           of
           himself
           to
           Moses
           ,
           he
           declareth
           himself
           
             merciful
             and
             gracious
             ,
             long-suffering
             ,
             and
             abundant
             in
             Goodness
             and
             Truth
             ;
             and
             he
             is
             a
             God
             full
             of
             Compassion
             ,
             and
             gracious
             ,
             long-suffering
             and
             plenteous
             in
             Mercy
             and
             Truth
             ;
             his
             Mercy
             is
             everlasting
             ,
             and
             his
             Truth
             endureth
             to
             all
             Generations
             .
          
           Seldom
           is
           the
           Truth
           of
           God
           mentioned
           but
           with
           his
           Mercy
           ;
           for
           Mercy
           could
           be
           of
           no
           moment
           if
           God's
           Truth
           were
           not
           absolutely
           sure
           :
           
             By
             Mercy
             and
             Truth
             Iniquity
             is
             purged
             ,
          
           saith
           
             Solomon
             ;
             and
             Mercy
             and
             Truth
             preserve
             the
             King.
          
           God's
           Word
           is
           frequently
           called
           the
           Word
           of
           Truth
           .
        
         
         
           But
           that
           which
           is
           most
           signal
           to
           convince
           us
           of
           the
           Truth
           of
           God
           ,
           is
           that
           he
           declareth
           ,
           
             it
             is
             impossible
             for
             God
             to
             lie
             .
          
        
         
           Truth
           doth
           import
           ,
           1.
           
           The
           Conformity
           between
           the
           Signs
           instituted
           to
           express
           Thoughts
           ,
           and
           the
           Thoughts
           whether
           these
           Signs
           be
           by
           Word
           or
           Writ
           ,
           or
           by
           other
           Signs
           ,
           as
           beckning
           with
           the
           Hand
           or
           the
           Head
           ,
           or
           the
           raising
           a
           pleasant
           Aspect
           in
           the
           Countenance
           to
           signify
           Assent
           ,
           Approbation
           ,
           or
           Acceptance
           ,
           which
           is
           more
           properly
           called
           Sincerity
           ,
           and
           Truth
           by
           such
           Signs
           is
           called
           Veracity
           .
           Truth
           doth
           also
           extend
           to
           the
           Conformity
           between
           the
           Thoughts
           and
           the
           Objects
           thereof
           ,
           and
           so
           Truth
           is
           said
           to
           be
           in
           the
           Heart
           ;
           and
           to
           the
           Conformity
           of
           Words
           spoken
           or
           written
           ,
           or
           other
           Signs
           unto
           things
           signified
           ,
           tho
           not
           conform
           to
           the
           Thoughts
           or
           Judgment
           of
           him
           that
           expresseth
           them
           ;
           so
           there
           may
           be
           Veracity
           without
           Verity
           ,
           when
           Words
           are
           conform
           to
           the
           Judgment
           of
           him
           that
           speaketh
           ,
           but
           not
           to
           the
           thing
           signified
           ,
           yet
           both
           may
           concur
           with
           design
           to
           seduce
           ,
           or
           lead
           into
           Error
           ,
           or
           evil
           Practice
           ,
           when
           the
           Premises
           are
           expressed
           ,
           and
           the
           Conclusion
           is
           left
           to
           the
           Hearer
           ,
           whose
           Principles
           or
           Opinions
           are
           known
           ,
           that
           thence
           they
           would
           infer
           a
           wrong
           and
           inconsequent
           Conclusion
           ;
           which
           when
           done
           with
           design
           to
           seduce
           is
           no
           less
           Deceit
           ,
           than
           when
           a
           consequent
           Conclusion
           is
           inferred
           from
           false
           Grounds
           :
           But
           it
           is
           no
           deceit
           to
           express
           Truth
           for
           good
           Ends
           ,
           tho
           the
           Speaker
           may
           know
           that
           the
           Hearers
           will
           make
           bad
           use
           of
           it
           ,
           unless
           the
           Speaker
           be
           obliged
           not
           to
           suffer
           the
           Hearer
           to
           make
           that
           use
           .
           Deception
           also
           may
           be
           without
           Words
           or
           Signs
           signifying
           Thoughts
           ,
           as
           when
           a
           tempting
           Object
           is
           brought
           unto
           the
           Sense
           ,
           Mind
           or
           Memory
           ,
           with
           design
           to
           tempt
           or
           seduce
           .
        
         
         
           In
           all
           these
           ways
           God
           is
           perfectly
           true
           ,
           he
           never
           expresseth
           Words
           or
           Signs
           but
           such
           as
           are
           both
           conform
           to
           his
           Thoughts
           ,
           and
           the
           thing
           signified
           ;
           he
           never
           designs
           to
           deceive
           by
           any
           Words
           or
           Signs
           ,
           nor
           doth
           he
           tempt
           by
           these
           or
           any
           other
           Objects
           represented
           :
           for
           God
           can
           neither
           tempt
           ,
           nor
           be
           tempted
           to
           Evil
           ;
           he
           may
           represent
           Objects
           to
           prove
           the
           Firmness
           and
           Faithfulness
           of
           his
           Creatures
           ,
           but
           with
           the
           Temptation
           he
           giveth
           always
           Strength
           ,
           either
           effectual
           ,
           or
           at
           least
           sufficient
           to
           escape
           :
           He
           made
           the
           forbidden
           Fruit
           very
           pleasant
           to
           the
           Eye
           ,
           and
           it
           is
           like
           to
           the
           Smell
           also
           ,
           which
           being
           appointed
           a
           Badg
           of
           Man's
           Obedience
           to
           God's
           Will
           alone
           ,
           it
           could
           not
           reach
           the
           End
           ,
           if
           it
           were
           altogether
           indifferent
           ;
           but
           it
           was
           just
           and
           fit
           that
           it
           should
           have
           a
           contrary
           Excitation
           in
           the
           Sense
           ,
           which
           might
           be
           over-ruled
           by
           a
           more
           powerful
           Inclination
           of
           the
           Mind
           ,
           but
           requiring
           Attention
           and
           Diligence
           to
           keep
           that
           Principle
           of
           the
           Mind
           in
           remembrance
           ,
           thereby
           to
           over-rule
           the
           Incitation
           of
           the
           Sense
           .
           Therefore
           it
           may
           warrantably
           be
           thought
           ,
           that
           the
           forbidden
           Fruit
           was
           more
           pleasant
           than
           any
           other
           in
           the
           Garden
           ;
           for
           it
           was
           an
           unsutable
           sign
           of
           Affection
           and
           Obedience
           unto
           God
           ,
           if
           God
           had
           forbidden
           the
           eating
           of
           the
           Fruit
           upon
           the
           one
           side
           of
           the
           Tree
           ,
           and
           allowed
           the
           eating
           of
           it
           on
           the
           other
           .
           Circumcision
           and
           the
           most
           of
           the
           Jewish
           Rites
           were
           of
           the
           like
           nature
           ,
           and
           had
           all
           a
           great
           Contrariety
           to
           the
           Pleasure
           of
           Sense
           :
           Yea
           ,
           tho
           God
           permitted
           Satan
           to
           tempt
           to
           the
           eating
           of
           the
           Fruit
           ,
           not
           only
           from
           the
           Pleasure
           of
           Sense
           ,
           but
           from
           a
           false
           Expectation
           of
           greater
           Wisdom
           ,
           there
           was
           a
           Principle
           in
           the
           Mind
           fully
           sufficient
           to
           resist
           both
           ,
           that
           God
           could
           not
           be
           envious
           ,
           and
           that
           
           there
           could
           be
           no
           Advantage
           to
           transgress
           his
           Command
           ;
           and
           therefore
           tho
           God
           foreknew
           the
           Event
           ,
           he
           was
           not
           nccessory
           to
           the
           Transgression
           ,
           nor
           put
           any
           necessity
           upon
           the
           Man
           or
           Woman
           to
           commit
           it
           ,
           and
           therefore
           did
           justly
           and
           severely
           punish
           them
           both
           ;
           nor
           did
           they
           even
           by
           their
           after-thoughts
           plead
           ,
           that
           the
           Temptation
           was
           insuperable
           ,
           and
           that
           they
           had
           not
           sufficiency
           of
           Strength
           to
           resist
           it
           ,
           tho
           they
           omitted
           not
           very
           insufficient
           Excuses
           .
        
         
           There
           is
           no
           ground
           to
           stumble
           at
           the
           Prophet
           Jeremiah's
           Saying
           ,
           
             Thou
             hast
             deceived
             me
             ,
             and
             I
             was
             deceived
          
           ;
           nor
           the
           words
           of
           the
           same
           Prophet
           saying
           ,
           
             Ah!
             Lord
             God!
             surely
             thou
             hast
             greatly
             deceived
             this
             People
             ,
             and
          
           Jerusalem
           ,
           
             saying
             ,
             Ye
             shall
             have
             Peace
             ,
             whereas
             the
             Sword
             reacheth
             unto
             the
             Soul
          
           ;
           which
           are
           no
           more
           than
           the
           weak
           Rovings
           of
           Saints
           in
           the
           Extasy
           of
           Trouble
           .
           Such
           as
           were
           many
           of
           Job's
           Expressions
           ,
           and
           David's
           saying
           ,
           
             That
             in
             vain
             had
             be
             washed
             his
             Hands
             in
             Innocence
             ,
             when
             he
             saw
             the
             Prosperity
             of
             the
             wicked
             .
          
           It
           is
           evident
           ,
           that
           God
           never
           said
           to
           Jerusalem
           ,
           Ye
           shall
           have
           Peace
           ,
           simply
           ,
           
             but
             if
             ye
             follow
             the
             Paths
             of
             Peace
          
           ;
           and
           so
           there
           was
           no
           Inconsistency
           with
           the
           Event
           ,
           that
           the
           Sword
           reached
           unto
           the
           Soul
           ,
           seeing
           they
           followed
           not
           the
           ways
           of
           Peace
           .
           Neither
           doth
           the
           Parabolical
           Representation
           of
           Micah
           the
           Prophet
           ,
           
             That
             the
             Lord
             said
             ,
             Who
             shall
             entice
          
           Ahab
           ,
           
             that
             he
             may
             go
             up
             and
             fall
             at
          
           Ramoth
           Gilead
           ?
           And
           when
           a
           Spirit
           said
           ,
           
             He
             would
             go
             out
             and
             be
             a
             lying
             Spirit
             in
             the
             Mouth
             of
          
           Ahab's
           
             Prophets
             ;
             and
             the
             Lord
             said
             ,
             thou
             shalt
             entice
             him
             ,
             and
             thou
             shalt
             also
             prevail
             :
             Now
             therefore
             behold
             the
             Lord
             hath
             put
             a
             lying
             Spirit
             in
             the
             Mouth
             of
          
           Ahab's
           Prophets
           .
           These
           and
           the
           like
           Expressions
           ,
           such
           as
           God's
           hardening
           Mens
           Hearts
           ,
           must
           be
           understood
           
           according
           to
           the
           Analogy
           of
           Faith
           ,
           in
           Consistency
           with
           the
           infinite
           Perfections
           of
           God
           ;
           and
           they
           are
           elsewhere
           explicated
           in
           Scripture
           ,
           
             that
             the
             wicked
             harden
             their
             own
             Hearts
             ,
             and
             that
             God
             giveth
             Men
             up
          
           (
           who
           have
           refused
           the
           Offer
           and
           Means
           of
           Grace
           )
           
             to
             follow
             their
             own
             Ways
             ,
             and
             unto
             strong
             Delusions
             ,
             to
             believe
             Lies
             ,
             because
             they
             received
             not
             the
             Truth
             in
             Love
             :
          
           and
           therefore
           they
           can
           be
           attributed
           no
           other
           way
           to
           God
           ,
           than
           that
           they
           cannot
           be
           without
           his
           Permission
           ,
           and
           his
           permissive
           Will
           and
           Decree
           ,
           and
           his
           over-ruling
           Providence
           ,
           bringing
           Good
           out
           of
           Evil.
           
        
         
           Some
           very
           learned
           have
           held
           Truth
           not
           to
           be
           distinct
           from
           Goodness
           or
           Bounty
           ,
           but
           a
           Branch
           of
           it
           ;
           and
           where
           that
           is
           not
           to
           be
           used
           ,
           Lies
           may
           be
           used
           ,
           as
           well
           as
           Stratagems
           against
           Enemies
           :
           If
           this
           were
           true
           ,
           it
           were
           not
           impossible
           for
           God
           to
           lie
           ,
           but
           Truth
           is
           a
           Perfection
           wholly
           distinct
           from
           Bounty
           and
           from
           Justice
           ,
           and
           is
           rather
           a
           Point
           of
           Decency
           .
           How
           unbecoming
           were
           it
           and
           incongruous
           to
           the
           infinitely
           blessed
           and
           glorious
           God
           to
           express
           a
           Lie
           ?
           For
           Creatures
           may
           be
           blameless
           in
           expressing
           Words
           not
           conformed
           to
           the
           thing
           signified
           ,
           which
           is
           not
           a
           Lie
           ,
           because
           not
           disconform
           to
           their
           own
           Judgment
           ;
           but
           the
           Omniscient
           God
           can
           never
           use
           Expressions
           disconform
           to
           the
           things
           signified
           ,
           but
           they
           must
           also
           be
           disconform
           to
           his
           own
           Thoughts
           .
        
         
           I
           know
           there
           are
           too
           many
           ,
           who
           to
           uphold
           their
           Philosophick
           Notions
           ,
           do
           suppose
           that
           God
           in
           the
           Scripture
           speaketh
           many
           things
           according
           to
           the
           vulgar
           Errors
           of
           Men
           ,
           and
           not
           according
           to
           the
           Truth
           of
           the
           things
           signified
           ;
           which
           is
           a
           gross
           Error
           ,
           derogatory
           to
           the
           Truth
           of
           God
           ,
           and
           to
           be
           abhorred
           ,
           tho
           there
           were
           no
           
           other
           evil
           Consequence
           ,
           but
           there
           be
           many
           :
           For
           instance
           ,
           a
           way
           is
           thence
           opened
           to
           innumerable
           Errors
           ,
           which
           when
           redargued
           by
           Expressions
           in
           Scripture
           ,
           though
           they
           be
           proper
           and
           plain
           ,
           yet
           there
           is
           still
           an
           Evasion
           ,
           that
           these
           are
           but
           spoken
           according
           to
           the
           vulgar
           Error
           and
           Prepossession
           of
           Men
           ;
           which
           in
           some
           things
           they
           think
           evident
           ,
           and
           take
           the
           Authority
           to
           extend
           to
           the
           like
           ,
           so
           far
           as
           they
           please
           ,
           neither
           is
           there
           any
           Evidence
           or
           Rule
           in
           Scripture
           where
           to
           stop
           .
           God
           useth
           figurative
           and
           parabolical
           Speeches
           ,
           but
           never
           any
           Falshood
           is
           spoken
           by
           the
           Motion
           of
           his
           Spirit
           .
           I
           admired
           and
           abhorred
           to
           see
           a
           Professor
           of
           Divinity
           in
           a
           Treatise
           heap
           up
           so
           many
           places
           of
           Scripture
           ,
           and
           of
           so
           great
           moment
           ,
           as
           spoken
           by
           erroneous
           Prepossession
           of
           Men
           ,
           but
           not
           true
           and
           conform
           to
           the
           things
           signified
           ,
           which
           yet
           may
           easily
           be
           answered
           .
           God
           speaketh
           often
           to
           Man's
           Capacity
           as
           to
           the
           Manner
           ,
           but
           never
           untrue
           the
           Matter
           .
           Kings
           and
           States
           may
           infer
           Good
           from
           the
           false
           Prepossessions
           of
           People
           ,
           which
           they
           presuppose
           ,
           but
           do
           not
           assent
           to
           ,
           or
           approve
           ,
           at
           least
           should
           not
           ,
           tho
           they
           may
           suppress
           their
           Disapprobation
           :
           Who
           should
           then
           imagine
           that
           God
           would
           approve
           false
           Opinions
           ,
           to
           infer
           true
           ,
           unless
           they
           were
           related
           ,
           not
           as
           his
           Opinions
           ,
           but
           expressed
           as
           theirs
           ?
        
         
           It
           may
           be
           doubted
           ,
           whether
           God's
           Truth
           be
           wholly
           his
           Moral
           Perfection
           ,
           or
           if
           partly
           Natural
           ,
           which
           I
           do
           not
           inquire
           out
           of
           Curiosity
           ,
           but
           thereby
           to
           know
           what
           is
           the
           Moral
           Duty
           of
           Men
           as
           to
           Truth
           ,
           which
           is
           a
           part
           of
           God's
           Image
           ,
           and
           to
           be
           regulated
           according
           to
           the
           Divine
           Pattern
           .
           The
           Conformity
           of
           God's
           Thoughts
           to
           things
           extrinsick
           ,
           is
           rather
           to
           be
           understood
           a
           Conformity
           of
           
           these
           things
           to
           God's
           Thoughts
           ,
           than
           of
           his
           Thoughts
           to
           these
           things
           ,
           as
           the
           Impression
           is
           conform
           to
           the
           Seal
           ,
           not
           the
           Seal
           to
           the
           Impression
           .
           A
           Conformity
           to
           any
           thing
           imports
           a
           Priority
           and
           Preference
           of
           that
           to
           which
           the
           other
           is
           conform
           ,
           yet
           there
           is
           a
           likeness
           betwixt
           both
           ;
           and
           therefore
           the
           Truth
           of
           God's
           Thoughts
           is
           better
           expressed
           by
           a
           Conformity
           with
           things
           ,
           than
           to
           things
           :
           Yet
           God's
           Thoughts
           are
           conform
           to
           his
           Natural
           Perfections
           ,
           which
           in
           the
           Order
           of
           Nature
           are
           prior
           to
           his
           Thoughts
           of
           them
           ;
           but
           his
           voluntary
           or
           moral
           Perfections
           are
           in
           the
           Order
           of
           Nature
           posterior
           to
           his
           Thoughts
           ,
           for
           he
           chooses
           them
           because
           he
           knows
           them
           to
           be
           congruous
           to
           his
           Natural
           Perfections
           ,
           as
           being
           comprehended
           in
           his
           Godlikeness
           or
           Holiness
           .
           The
           Truth
           of
           God's
           Thoughts
           is
           incommunicable
           to
           Creatures
           ,
           whose
           Thoughts
           are
           only
           true
           ,
           because
           conform
           to
           the
           things
           thought
           of
           .
           Therefore
           the
           Truth
           of
           God's
           Thoughts
           as
           to
           the
           things
           signified
           ,
           is
           Natural
           ,
           not
           a
           Moral
           Perfection
           ,
           more
           than
           is
           his
           Knowledg
           or
           his
           Will.
           
        
         
           Whence
           I
           conceive
           the
           Conformity
           of
           Creatures
           Thoughts
           to
           Things
           is
           a
           Natural
           not
           a
           Moral
           Perfection
           ,
           and
           therefore
           Errors
           in
           them
           are
           not
           simply
           by
           that
           Disconformity
           Sins
           :
           For
           I
           know
           no
           ground
           to
           believe
           that
           the
           Angels
           are
           not
           capable
           of
           Mistakes
           of
           Things
           not
           necessary
           to
           be
           known
           or
           believed
           ;
           but
           erroneous
           Thoughts
           are
           only
           sinful
           by
           a
           supervening
           Command
           ,
           to
           have
           such
           Thoughts
           as
           are
           necessary
           for
           Holiness
           ;
           and
           so
           Mens
           Thoughts
           contrary
           to
           the
           Divine
           Perfections
           ,
           and
           contrary
           to
           the
           Dependence
           and
           Duty
           of
           Creatures
           ,
           are
           not
           only
           false
           ,
           but
           injurious
           .
        
         
         
           Inadvertance
           or
           Mistake
           in
           this
           Point
           ,
           hath
           bred
           many
           sharp
           Debates
           and
           Divisions
           among
           the
           more
           Judicious
           ,
           and
           much
           Disquiet
           to
           the
           Godly
           of
           lesser
           Capacity
           ,
           apprehending
           every
           Error
           in
           their
           Judgment
           to
           be
           a
           Sin
           ,
           wherein
           they
           have
           stumbled
           much
           upon
           the
           frequent
           Expressions
           in
           Scripture
           containing
           so
           high
           Elogies
           of
           the
           Truth
           ,
           for
           which
           weare
           bidden
           to
           contend
           ,
           not
           adverting
           that
           by
           the
           Truth
           is
           not
           meant
           every
           Truth
           ,
           but
           the
           Truth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           by
           way
           of
           Excellency
           ,
           the
           Truth
           ,
           which
           makes
           us
           free
           ,
           which
           surely
           is
           not
           every
           Truth
           ,
           but
           the
           Truths
           requisite
           for
           Holiness
           and
           Happiness
           .
           I
           am
           perswaded
           there
           are
           no
           Errors
           so
           pernicious
           as
           those
           which
           give
           an
           unamiable
           Aspect
           of
           God
           ,
           and
           his
           Divine
           Perfections
           ,
           hindering
           or
           abating
           the
           Admiration
           ,
           Delight
           and
           Trust
           in
           him
           ,
           and
           Obsequiousness
           to
           his
           Pleasure
           .
        
         
           The
           Truth
           of
           God
           is
           oft-times
           attributed
           to
           the
           Performances
           of
           his
           Promises
           ,
           as
           it
           is
           also
           unto
           the
           Promises
           of
           Creatures
           ;
           but
           the
           Obligement
           to
           Performance
           doth
           not
           depend
           upon
           the
           Truth
           of
           the
           Promise
           ,
           but
           from
           Justice
           arising
           from
           the
           Promise
           made
           ,
           which
           obligeth
           ;
           tho
           there
           were
           not
           a
           Purpose
           to
           perform
           ,
           yet
           there
           is
           a
           Truth
           in
           Promises
           when
           they
           are
           conform
           to
           the
           Thoughts
           ,
           and
           Purpose
           to
           do
           ,
           as
           they
           say
           who
           make
           them
           .
        
         
           I
           adore
           and
           bless
           thee
           ,
           O
           God
           of
           Truth
           !
           whose
           Expressions
           can
           never
           be
           disconform
           to
           thy
           Thoughts
           ,
           or
           to
           the
           things
           expressed
           ,
           who
           never
           canst
           delude
           or
           deceive
           thy
           Rational
           Creatures
           ,
           not
           by
           any
           fatal
           Necessity
           ,
           but
           because
           with
           unalterable
           Certainty
           ,
           as
           sure
           as
           the
           strongest
           Necessity
           ,
           thou
           wilt
           ever
           be
           true
           and
           sincere
           ;
           and
           
           fore
           I
           may
           safely
           and
           securely
           rest
           upon
           all
           that
           thou
           hast
           proposed
           ,
           purposed
           ,
           or
           promised
           ;
           for
           Heaven
           and
           Earth
           may
           pass
           away
           ,
           but
           one
           Iota
           of
           thy
           blessed
           Will
           shall
           never
           pass
           unfulfilled
           .
        
         
           I
           know
           there
           have
           been
           great
           Thoughts
           of
           Heart
           upon
           God's
           general
           Commands
           ,
           Perswasions
           ,
           and
           Expostulations
           to
           Faith
           and
           Holiness
           ,
           how
           these
           could
           be
           sincere
           ,
           when
           God
           knew
           that
           they
           would
           not
           be
           effectual
           ;
           and
           that
           it
           was
           not
           in
           the
           Creatures
           Power
           to
           make
           them
           effectual
           :
           which
           is
           not
           proper
           to
           be
           cleared
           here
           ,
           but
           will
           be
           clear
           by
           the
           right
           understanding
           of
           the
           Oeconomy
           of
           God's
           Dispensations
           towards
           Men.
           I
           shall
           only
           now
           say
           ,
           that
           a
           Physician
           may
           sincerely
           intreat
           and
           expostulate
           with
           a
           Patient
           to
           admit
           of
           a
           Cure
           for
           a
           Wound
           otherwise
           incurable
           ,
           which
           he
           wilfully
           refuses
           to
           admit
           ,
           tho
           he
           knew
           that
           the
           Patient
           himself
           is
           not
           able
           to
           cure
           himself
           ,
           and
           that
           no
           other
           Physician
           can
           come
           in
           time
           to
           do
           it
           :
           Nor
           do
           I
           think
           that
           ever
           God
           did
           send
           his
           Gospel
           to
           a
           People
           ,
           where
           he
           knew
           that
           all
           would
           be
           absolute
           Rejecters
           of
           it
           ,
           or
           of
           the
           Offers
           made
           in
           it
           .
        
      
       
         
           
             MEDITATION
             XIV
          
           .
           Upon
           the
           Justice
           of
           God.
           
        
         
           BEside
           that
           Goodness
           of
           God
           ,
           which
           is
           absolute
           and
           boundless
           ,
           presupposing
           nothing
           in
           Creatures
           ,
           as
           the
           Consideration
           or
           special
           Occasion
           of
           
           it
           ,
           I
           perceive
           there
           is
           a
           Goodness
           of
           God
           which
           hath
           a
           special
           occasion
           in
           his
           Creatures
           ,
           and
           keeps
           an
           exact
           Proportion
           with
           the
           Actings
           of
           Rational
           Creatures
           ;
           which
           is
           the
           Goodness
           of
           Remuneration
           or
           Reward
           ,
           which
           is
           essentially
           different
           from
           the
           former
           ,
           and
           is
           remunerative
           Justice
           ,
           which
           cannot
           be
           distinctly
           understood
           alone
           without
           considering
           the
           punitive
           Justice
           of
           God
           ;
           and
           therefore
           I
           apply
           my
           Thoughts
           to
           the
           Justice
           of
           God
           ,
           which
           in
           the
           natural
           Order
           falls
           nearest
           to
           his
           Goodness
           and
           Truth
           :
           For
           Mercy
           presupposeth
           Misery
           incurr'd
           by
           Justice
           ,
           and
           Faithfulness
           is
           the
           ultimate
           Attribute
           relative
           to
           Rational
           Creatures
           :
           Wisdom
           and
           Dominion
           reach
           all
           Creatures
           .
           Nothing
           is
           more
           necessary
           to
           Rational
           Creatures
           than
           the
           distinct
           Knowledg
           of
           God's
           Justice
           ,
           which
           is
           the
           Pattern
           of
           their
           own
           Justice
           ,
           and
           is
           necessary
           to
           have
           right
           Affections
           towards
           God.
           I
           may
           doubt
           or
           be
           ignorant
           of
           some
           Acts
           of
           the
           Divine
           Dispensations
           that
           have
           natural
           Evil
           in
           them
           ,
           whether
           they
           be
           Acts
           of
           Goodness
           or
           not
           ,
           or
           whether
           Acts
           of
           Soveraignty
           or
           not
           ,
           without
           Blame
           ;
           but
           I
           am
           sure
           they
           cannot
           be
           without
           Justice
           .
           I
           doubt
           not
           but
           the
           damned
           Spirits
           are
           convinced
           of
           God's
           Justice
           in
           their
           own
           Damnation
           ;
           their
           Temptation
           was
           not
           about
           the
           Justice
           ,
           but
           the
           Goodness
           of
           God
           ;
           they
           were
           not
           content
           with
           ,
           nor
           abode
           in
           the
           Station
           wherein
           God
           placed
           them
           :
           Satan
           did
           on
           the
           same
           ground
           tempt
           Adam
           ,
           as
           if
           God
           envied
           Man's
           Good
           ,
           by
           hindering
           him
           to
           eat
           that
           Fruit
           that
           would
           make
           him
           wise
           like
           God.
           I
           know
           not
           whether
           the
           inbred
           Principle
           of
           God's
           Mercy
           was
           in
           Man
           before
           the
           Fall
           ,
           but
           I
           doubt
           nothing
           that
           it
           was
           in
           all
           Mankind
           after
           .
           There
           is
           a
           greater
           Indifferency
           in
           God
           ,
           in
           giving
           Mercy
           ,
           
           than
           in
           doing
           Justice
           ;
           
             He
             hath
             Mercy
             on
             whom
             he
             will
             have
             Mercy
             :
          
           he
           never
           said
           so
           of
           Justice
           ,
           he
           hath
           acknowledged
           himself
           Debtor
           ,
           and
           obliged
           by
           Justice
           .
           Mercy
           is
           of
           the
           most
           eminent
           Bounty
           ,
           which
           not
           only
           punisheth
           not
           where
           Punishment
           is
           deserved
           ,
           but
           provides
           a
           Mediator
           to
           satisfy
           Justice
           .
        
         
           Justice
           is
           diversly
           understood
           ,
           sometimes
           for
           all
           the
           Acts
           of
           Godliness
           and
           Morality
           ,
           even
           for
           some
           Acts
           indifferent
           ;
           as
           when
           any
           exact
           that
           which
           is
           due
           to
           them
           ,
           they
           are
           said
           to
           do
           justly
           ,
           tho
           more
           properly
           that
           they
           do
           not
           unjustly
           ,
           for
           they
           are
           not
           always
           obliged
           to
           exact
           what
           is
           due
           ,
           they
           may
           forbear
           it
           ,
           they
           may
           forgive
           it
           .
           That
           Justice
           which
           comprehends
           Godliness
           and
           Morality
           ,
           is
           therefore
           called
           universal
           Justice
           ;
           but
           the
           Justice
           here
           proposed
           is
           not
           of
           that
           Extent
           ,
           but
           is
           called
           particular
           or
           special
           Justice
           .
        
         
           I
           know
           the
           Justice
           of
           God
           by
           the
           Light
           of
           Nature
           ,
           from
           an
           inbred
           Principle
           of
           the
           natural
           Conscience
           ,
           shewing
           me
           that
           I
           ought
           to
           be
           just
           :
           Justice
           is
           implied
           in
           the
           Conception
           of
           a
           Deity
           .
           It
           would
           be
           an
           evident
           Inconsistency
           to
           apprehend
           an
           unjust
           God.
           I
           may
           fortify
           my
           Perswasion
           of
           God's
           Justice
           ,
           because
           he
           hath
           given
           me
           a
           natural
           Evidence
           that
           I
           ought
           to
           be
           just
           ,
           and
           therefore
           it
           must
           be
           pleasing
           to
           him
           ,
           therefore
           it
           must
           be
           in
           himself
           ;
           but
           I
           do
           not
           think
           that
           the
           Knowledg
           of
           the
           Justice
           of
           God
           ,
           or
           God's
           other
           positive
           Perfections
           ,
           are
           to
           be
           inferred
           from
           the
           infinite
           Extension
           of
           ours
           ;
           for
           Truth
           is
           precise
           ,
           and
           hath
           no
           degrees
           :
           Justice
           implies
           Proportion
           ,
           and
           it
           cannot
           be
           said
           that
           God's
           Rewards
           are
           infinite
           in
           the
           way
           of
           Justice
           ;
           and
           his
           vindictive
           Justice
           is
           only
           infinite
           in
           time
           ,
           by
           Accident
           ,
           because
           the
           
           Creature
           is
           never
           able
           to
           expiate
           the
           infinite
           Aversion
           God
           hath
           against
           Sin
           ;
           yet
           the
           Mediator
           did
           expiate
           it
           in
           a
           short
           Life
           ,
           by
           the
           Value
           more
           than
           by
           the
           Weight
           of
           his
           Sufferings
           ;
           for
           Weight
           can
           no
           more
           be
           infinite
           than
           Bulk
           .
           Tho
           all
           the
           Damned
           be
           eternally
           punished
           ,
           yet
           not
           equally
           ,
           because
           there
           is
           not
           equal
           Strength
           to
           bear
           ,
           and
           more
           atrocious
           Guilt
           to
           punish
           ;
           
             It
             shall
             be
             more
             tolerable
             for
          
           Sodom
           and
           Gomorrah
           ,
           
             than
             for
          
           Capernaum
           .
           Nothing
           is
           more
           evident
           to
           Man
           than
           Justice
           ,
           that
           is
           of
           so
           universal
           use
           to
           Man
           :
           His
           earliest
           rational
           Thoughts
           are
           not
           to
           do
           Wrong
           ,
           or
           to
           hurt
           any
           innocent
           Rational
           Creature
           ;
           the
           opposite
           of
           which
           he
           accounteth
           Right
           ,
           and
           Justice
           is
           called
           Righteousness
           .
           The
           first
           Apprehension
           of
           God
           is
           ,
           that
           there
           is
           an
           universal
           Terror
           in
           the
           Mind
           of
           Man
           upon
           account
           of
           evil
           Resolutions
           ,
           or
           evil
           Deeds
           ,
           tho
           it
           were
           impossible
           for
           any
           Creature
           to
           know
           them
           ;
           so
           that
           it
           is
           not
           from
           the
           Fear
           of
           Man
           ,
           nor
           is
           it
           a
           groundless
           childish
           Terror
           ,
           for
           the
           wiser
           that
           Men
           grow
           ,
           it
           doth
           the
           more
           increase
           ;
           from
           whence
           there
           is
           an
           inevitable
           and
           immediate
           Consequence
           ,
           that
           there
           is
           some
           Power
           superior
           to
           Man
           ,
           that
           can
           and
           will
           punish
           wicked
           Deeds
           and
           Purposes
           .
           Man
           could
           not
           live
           in
           the
           World
           ,
           or
           converse
           with
           Man
           ,
           if
           he
           had
           not
           the
           natural
           knowledg
           of
           Justice
           ;
           he
           could
           neither
           know
           what
           he
           ought
           to
           give
           ,
           nor
           what
           he
           ought
           to
           crave
           ,
           what
           he
           should
           encourage
           ,
           nor
           what
           he
           should
           discourage
           .
           But
           I
           bless
           God
           ,
           that
           to
           the
           Twilight
           of
           Nature
           he
           hath
           given
           to
           his
           Church
           the
           Meridian
           Light
           of
           Revelation
           .
           The
           Biass
           of
           Self-love
           would
           easily
           pervert
           the
           natural
           Principle
           of
           Justice
           ,
           if
           God
           did
           not
           hem
           it
           in
           ,
           and
           set
           its
           Bounds
           by
           Revelation
           ,
           yet
           habitual
           Perverseness
           breaks
           over
           all
           .
        
         
         
           There
           are
           three
           kinds
           of
           Justice
           ,
           Attributive
           ,
           Distributive
           and
           Contributive
           ,
           or
           Judicial
           .
           Attributive
           Justice
           is
           the
           giving
           to
           every
           rational
           Being
           that
           which
           is
           their
           own
           ,
           by
           allowing
           them
           to
           enjoy
           whatsoever
           they
           have
           that
           is
           their
           own
           ,
           by
           giving
           them
           that
           which
           is
           their
           own
           ,
           but
           is
           not
           enjoyed
           and
           possessed
           by
           them
           ;
           under
           which
           are
           comprehended
           all
           Obligations
           to
           do
           or
           perform
           ,
           whether
           by
           Paction
           or
           Promise
           ,
           or
           by
           Law
           of
           a
           superior
           Power
           .
           So
           Justice
           requires
           that
           we
           should
           deliver
           to
           the
           Owner
           that
           which
           is
           his
           own
           ,
           and
           in
           our
           Power
           ,
           tho
           we
           neither
           had
           it
           from
           him
           nor
           had
           promised
           so
           to
           do
           ;
           much
           more
           ought
           we
           to
           restore
           that
           which
           we
           had
           from
           him
           ,
           the
           same
           Individual
           if
           we
           can
           ,
           at
           least
           the
           equivalent
           ,
           whether
           it
           were
           by
           Injury
           we
           took
           it
           from
           him
           ,
           or
           otherwise
           .
           This
           kind
           of
           Justice
           is
           commonly
           called
           Commutative
           Justice
           ,
           because
           it
           is
           chiefly
           exercised
           in
           exchanging
           of
           Deeds
           and
           Things
           ;
           but
           the
           Term
           is
           too
           narrow
           to
           express
           the
           Thing
           ,
           therefore
           it
           is
           better
           called
           Attributive
           Justice
           ,
           a
           chief
           Branch
           whereof
           is
           the
           allowing
           others
           to
           enjoy
           their
           own
           without
           Molestation
           ;
           which
           is
           properly
           expressed
           by
           Innocence
           ,
           that
           is
           ,
           doing
           them
           no
           Hurt
           ,
           neither
           in
           this
           nor
           in
           the
           performance
           of
           Promises
           ,
           when
           there
           is
           no
           other
           Cause
           ;
           or
           even
           in
           restoring
           the
           Goods
           of
           others
           ,
           is
           there
           any
           thing
           of
           Commutation
           .
           The
           second
           kind
           of
           Justice
           is
           called
           Distributive
           ,
           consisting
           in
           the
           Distribution
           of
           Rewards
           or
           Punishments
           ,
           proportioned
           to
           deserving
           Good
           or
           Evil
           ;
           here
           it
           cannot
           be
           said
           that
           there
           is
           given
           to
           any
           that
           which
           is
           their
           own
           ,
           but
           that
           which
           they
           merit
           or
           deserve
           ;
           this
           consists
           with
           Attributive
           Justice
           ,
           but
           is
           not
           performed
           by
           it
           :
           He
           that
           injures
           by
           taking
           away
           ,
           or
           troubling
           a
           Man
           in
           
           the
           Enjoyment
           of
           his
           own
           ,
           is
           not
           thereby
           freed
           by
           Restitution
           ,
           or
           Reparation
           ,
           but
           he
           deserveth
           also
           Punishment
           :
           Restitution
           or
           Reparation
           is
           the
           only
           Interest
           of
           the
           Injured
           ;
           but
           Punishment
           is
           only
           by
           God
           ,
           immediately
           ,
           or
           by
           his
           Warrant
           and
           Command
           ;
           
             Vengeance
             is
             mine
             ,
             and
             I
             will
             repay
             ,
             saith
             the
             Lord.
          
           Distributive
           Justice
           is
           in
           some
           way
           the
           Duty
           of
           all
           Men
           ,
           tho
           they
           be
           not
           invested
           with
           any
           Judicial
           Authority
           ,
           as
           Fathers
           of
           Families
           ,
           or
           Rulers
           of
           Civil
           Societies
           :
           there
           is
           a
           Debt
           in
           it
           ,
           but
           not
           always
           to
           the
           Party
           on
           whom
           it
           is
           exercised
           ,
           tho
           oft-times
           it
           be
           so
           ;
           a
           Reward
           may
           be
           claimed
           in
           Justice
           by
           the
           Person
           meriting
           ,
           a
           Punishment
           may
           also
           be
           claimed
           .
           We
           may
           warrantably
           pray
           that
           God
           would
           not
           cease
           to
           be
           a
           Corrector
           ,
           as
           well
           as
           an
           Instructer
           ,
           and
           that
           he
           would
           not
           give
           us
           up
           to
           our selves
           :
           Children
           may
           desire
           the
           like
           of
           Parents
           ,
           Servants
           of
           Masters
           ,
           People
           of
           Rulers
           ,
           tho
           the
           particular
           manner
           and
           the
           measure
           be
           frequently
           shunned
           by
           Self-love
           :
           Nor
           are
           Men
           to
           demand
           Justice
           against
           themselves
           ,
           as
           to
           Life
           and
           Fame
           ,
           which
           they
           are
           obliged
           to
           preserve
           ,
           and
           not
           to
           reveal
           against
           them
           that
           which
           God
           hath
           left
           secret
           ;
           but
           there
           is
           always
           a
           Debt
           to
           God
           in
           Distributive
           Justice
           ,
           for
           Men
           are
           not
           so
           obliged
           in
           Acts
           of
           Benignity
           ,
           as
           in
           Acts
           of
           Justice
           :
           Liberality
           in
           giving
           or
           forgiving
           that
           which
           is
           not
           due
           to
           the
           Party
           ,
           is
           not
           so
           obliging
           even
           as
           to
           God
           ,
           as
           his
           Justice
           .
        
         
           The
           third
           kind
           of
           Justice
           is
           Judicial
           ,
           that
           is
           only
           to
           be
           performed
           by
           those
           who
           have
           not
           only
           Power
           to
           judg
           ,
           but
           do
           proceed
           in
           the
           way
           of
           Judgment
           ,
           whereby
           it
           is
           distinguished
           from
           Distributive
           Justice
           strictly
           taken
           :
           Judges
           do
           distribute
           Punishments
           according
           to
           Merit
           ,
           and
           Rewards
           
           also
           ,
           as
           they
           are
           able
           ,
           according
           to
           the
           Merit
           of
           the
           Parties
           ;
           and
           in
           most
           Cases
           of
           Distributive
           Justice
           ,
           private
           Persons
           are
           relieved
           ,
           and
           are
           liable
           to
           no
           Debt
           even
           to
           God
           ,
           in
           so
           far
           as
           he
           hath
           devolved
           the
           sole
           Power
           upon
           Civil
           Judges
           :
           Before
           these
           were
           constituted
           ,
           every
           Man
           was
           obliged
           to
           reward
           and
           punish
           as
           he
           had
           Ability
           and
           Opportunity
           .
           The
           Command
           of
           God
           immediately
           after
           the
           Deluge
           ,
           
             Whosoever
             sheds
             Man's
             Blood
             ,
             by
             Man
             shall
             his
             Blood
             be
             shed
             ,
          
           is
           not
           a
           Prediction
           ,
           for
           then
           it
           had
           not
           been
           true
           ,
           but
           is
           a
           Precept
           ,
           not
           directed
           to
           Civil
           Judges
           ,
           for
           then
           there
           were
           none
           ,
           nor
           to
           Fathers
           ,
           tho
           they
           were
           ;
           but
           Man
           is
           as
           large
           in
           the
           one
           part
           of
           the
           Precept
           as
           in
           the
           other
           :
           It
           is
           not
           said
           ,
           whosoever
           sheds
           Man's
           Blood
           ,
           by
           that
           Man
           or
           his
           Relation
           his
           Blood
           shall
           be
           shed
           ;
           for
           he
           that
           's
           killed
           or
           disabled
           cannot
           shed
           his
           Blood
           who
           did
           it
           ;
           nor
           ought
           he
           to
           be
           Judg
           or
           Avenger
           of
           it
           ,
           where
           another
           can
           be
           had
           ,
           which
           is
           the
           Prerogative
           of
           God
           alone
           .
           Men
           may
           defend
           themselves
           against
           Injury
           ,
           which
           is
           not
           by
           Distributive
           or
           Judicial
           Justice
           ,
           but
           by
           the
           Obligation
           they
           owe
           to
           God
           to
           preserve
           these
           Lives
           whereof
           he
           alone
           is
           Master
           ;
           but
           they
           may
           not
           avenge
           themselves
           without
           a
           Judg
           ,
           knowing
           the
           Evidence
           of
           the
           Fact
           ,
           tho
           he
           be
           not
           a
           Civil
           Judg
           ,
           having
           an
           Authoritative
           Superiority
           ,
           Kings
           and
           States
           ought
           not
           to
           be
           both
           Judges
           and
           Parties
           where
           others
           can
           be
           had
           ;
           but
           before
           they
           enter
           in
           War
           ,
           they
           ought
           to
           demand
           Satisfaction
           ,
           and
           give
           sufficient
           Evidence
           of
           the
           Fact
           ,
           and
           not
           decline
           Arbitriment
           ,
           where
           an
           indifferent
           Judg
           can
           be
           found
           ;
           nor
           do
           they
           judg
           their
           own
           Cause
           against
           their
           Subjects
           ,
           but
           by
           Judges
           ,
           tho
           constituted
           by
           themselves
           ,
           yet
           sworn
           to
           do
           Justice
           between
           them
           
           and
           their
           Subjects
           without
           respect
           of
           Parties
           ,
           not
           only
           in
           their
           Civil
           Rights
           ,
           but
           in
           Crimes
           and
           Injuries
           against
           themselves
           .
           It
           is
           by
           this
           kind
           of
           Justice
           that
           Princes
           and
           States
           interpose
           between
           their
           Neighbours
           entering
           in
           War
           ,
           where
           no
           Arbitration
           hath
           preceded
           ,
           and
           they
           cannot
           justly
           concur
           with
           the
           injured
           without
           a
           preceding
           Judgment
           ;
           for
           it
           would
           choak
           Humanity
           ,
           to
           think
           that
           they
           might
           kill
           Men
           by
           implicit
           Faith
           or
           Report
           ,
           much
           less
           by
           Kindness
           or
           Contract
           .
           By
           this
           Justice
           Men
           are
           not
           only
           obliged
           to
           act
           as
           Judges
           ,
           but
           as
           Witnesses
           ,
           by
           giving
           their
           own
           Testimonies
           ,
           or
           any
           Evidence
           they
           have
           ,
           or
           can
           cause
           any
           in
           their
           Power
           to
           give
           :
           
             Avenge
             not
             your selves
          
           is
           not
           with
           a
           Restriction
           to
           private
           Persons
           ;
           
             Vengeance
             is
             God's
          
           ,
           and
           can
           only
           be
           done
           by
           himself
           ,
           or
           by
           his
           Warrant
           .
           I
           know
           the
           Perverseness
           and
           even
           Inadvertance
           of
           Men
           ,
           make
           them
           run
           upon
           their
           Adversary
           ,
           to
           give
           themselves
           that
           great
           ,
           but
           inhuman
           Pleasure
           of
           Revenge
           ,
           not
           so
           much
           delighting
           in
           Justice
           ,
           as
           in
           the
           Misery
           of
           the
           Injurer
           ;
           yet
           the
           Mighty
           God
           hath
           not
           only
           said
           ,
           but
           sworn
           ,
           
             That
             he
             delights
             not
             in
             the
             Death
             of
             a
             Sinner
             .
          
        
         
           When
           I
           consider
           these
           Branches
           of
           Justice
           ,
           as
           they
           are
           in
           God
           ,
           I
           perceive
           great
           Difference
           in
           them
           as
           they
           are
           in
           Men
           ,
           who
           by
           Attributive
           Justice
           may
           take
           nothing
           from
           any
           Man
           that
           is
           his
           own
           ,
           except
           in
           the
           way
           of
           Punishment
           for
           a
           just
           Cause
           :
           but
           as
           to
           God
           all
           Mens
           Goods
           ,
           Honour
           ,
           Freedom
           ,
           and
           even
           their
           Lives
           ,
           are
           but
           precarious
           during
           God's
           Pleasure
           ,
           and
           as
           the
           Peculia
           of
           Children
           or
           Servants
           ;
           and
           therefore
           it
           is
           no
           Injustice
           in
           God
           to
           take
           them
           away
           ,
           or
           to
           transfer
           the
           Right
           of
           them
           to
           any
           other
           .
           The
           Israulites
           not
           
           restoring
           those
           things
           that
           they
           had
           borrowed
           from
           the
           Egyptians
           at
           their
           Departure
           ,
           was
           no
           Stealth
           or
           Injury
           ,
           because
           they
           did
           it
           by
           God's
           Warrant
           .
        
         
           It
           is
           more
           questionable
           whether
           it
           was
           congruous
           to
           God
           to
           have
           taken
           away
           the
           Life
           of
           his
           innocent
           Rational
           Creatures
           ,
           by
           Annihilation
           ,
           or
           by
           Death
           ;
           wherein
           I
           do
           incline
           to
           the
           Negative
           :
           For
           I
           see
           not
           how
           it
           can
           consist
           with
           the
           Happiness
           of
           any
           Creature
           ,
           if
           it
           have
           not
           Certainty
           of
           its
           blessed
           State
           :
           But
           I
           think
           also
           that
           the
           assurance
           of
           the
           Continuance
           thereof
           ,
           is
           not
           from
           God's
           Justice
           ,
           but
           from
           his
           Bounty
           ,
           especially
           from
           his
           Faithfulness
           .
           There
           is
           nothing
           revealed
           of
           any
           Promise
           made
           to
           the
           Angels
           ,
           and
           yet
           there
           is
           no
           doubt
           of
           their
           full
           assurance
           not
           to
           be
           annihilated
           ,
           and
           it
           is
           hard
           to
           conceive
           how
           their
           Life
           can
           be
           otherwise
           taken
           away
           ;
           nor
           do
           I
           know
           whether
           there
           was
           such
           a
           Promise
           made
           to
           Man
           in
           Innocency
           ;
           for
           tho
           Death
           was
           threatened
           upon
           his
           Disobedience
           ,
           the
           assurance
           of
           the
           perpetuity
           of
           Life
           did
           not
           thence
           necessarily
           follow
           :
           But
           innocent
           Angels
           and
           Men
           had
           sufficient
           ground
           to
           have
           full
           Trust
           in
           God
           ,
           that
           if
           they
           offended
           him
           not
           ,
           he
           would
           never
           destroy
           them
           ,
           tho
           not
           from
           his
           Promise
           ,
           for
           that
           had
           been
           by
           his
           Justice
           ;
           but
           I
           am
           far
           clearer
           that
           God's
           Justice
           could
           not
           permit
           that
           he
           should
           torment
           his
           innocent
           Creatures
           ,
           or
           make
           them
           miserable
           .
           I
           know
           some
           think
           that
           by
           his
           Soveraignty
           he
           might
           torment
           his
           innocent
           Rational
           Creatures
           ,
           as
           having
           more
           Power
           over
           them
           than
           the
           Potter
           over
           his
           Clay
           ,
           to
           make
           Vessels
           of
           Honour
           or
           Dishonour
           of
           them
           ;
           but
           I
           have
           cleared
           my
           Mind
           as
           to
           that
           Point
           ,
           that
           by
           the
           Vessels
           of
           Honour
           or
           Dishonour
           ,
           are
           not
           meant
           the
           happy
           and
           miserable
           ,
           but
           his
           free
           giving
           of
           
           Grace
           ,
           by
           which
           they
           become
           honourable
           ,
           or
           his
           permitting
           them
           to
           harden
           their
           Hearts
           ,
           by
           which
           they
           become
           dishonourable
           ;
           for
           that
           is
           said
           in
           Answer
           to
           an
           Objection
           ,
           
             Why
             doth
             God
             find
             fault
             with
             Men
             that
             their
             Hearts
             are
             hardened
             ,
             for
             who
             hath
             resisted
             his
             Will
             ?
          
           Finding
           of
           fault
           cannot
           relate
           to
           innocent
           Misery
           .
        
         
           I
           know
           some
           are
           puzzled
           to
           extricate
           themselves
           as
           to
           God's
           Command
           to
           Abraham
           to
           sacrifice
           his
           Son
           Isaac
           :
           I
           see
           no
           Difficulty
           in
           the
           Case
           as
           to
           God's
           Justice
           ;
           for
           tho
           Isaac
           had
           been
           sacrificed
           ,
           God
           could
           have
           restored
           him
           to
           Life
           ,
           and
           so
           fulfilled
           his
           Promise
           ,
           
             That
             in
          
           Isaac
           
             all
             Nations
             should
             be
             blessed
          
           .
           I
           conceive
           the
           Difficulty
           lies
           as
           to
           God's
           Unchangeableness
           ,
           who
           hath
           never
           changed
           any
           Law
           of
           Nature
           that
           he
           wrote
           in
           Man's
           Heart
           ;
           but
           Abraham's
           killing
           and
           sacrificing
           his
           own
           Son
           without
           a
           deserving
           Crime
           ,
           is
           inconsistent
           with
           the
           Law
           of
           Man's
           Nature
           :
           But
           there
           was
           no
           certain
           ground
           for
           Abraham
           to
           conclude
           that
           his
           Son
           would
           be
           sacrificed
           ,
           but
           only
           that
           God
           did
           prove
           his
           Obedience
           ,
           who
           by
           an
           implicit
           Faith
           (
           which
           is
           only
           due
           to
           God
           )
           was
           obliged
           to
           proceed
           till
           he
           was
           stopped
           ;
           tho
           he
           could
           not
           know
           how
           that
           Act
           could
           consist
           with
           the
           Law
           of
           Nature
           ,
           yet
           he
           might
           still
           hope
           for
           a
           Reprieve
           ,
           even
           when
           he
           lifted
           the
           Knife
           to
           give
           the
           fatal
           Blow
           ,
           as
           the
           Event
           shewed
           :
           and
           I
           take
           this
           to
           be
           the
           best
           Instance
           of
           God's
           
             voluntas
             signi
          
           ,
           where
           there
           is
           not
           
             voluntas
             beneplaciti
          
           ;
           for
           here
           there
           was
           a
           presumed
           Will
           ,
           or
           rather
           a
           Presumption
           of
           the
           Will
           of
           God
           from
           his
           Command
           ,
           but
           it
           admitted
           a
           contrary
           Probation
           ,
           the
           Voice
           from
           Heaven
           having
           warranted
           him
           to
           hold
           his
           Hand
           :
           This
           is
           also
           a
           clear
           Evidence
           that
           God
           does
           not
           always
           will
           to
           operate
           
           what
           he
           does
           command
           ;
           for
           his
           Will
           can
           never
           want
           its
           Effect
           ,
           tho
           oft
           his
           Command
           doth
           ,
           the
           Intent
           whereof
           is
           to
           oblige
           the
           Creature
           ,
           and
           shew
           it
           its
           Duty
           .
        
         
           I
           know
           some
           think
           they
           cannot
           enough
           exalt
           God's
           Soveraignty
           ,
           if
           they
           admit
           any
           thing
           right
           but
           by
           his
           Will
           ;
           but
           they
           should
           remember
           that
           he
           is
           so
           Soveraign
           ,
           as
           he
           is
           also
           Just
           ,
           Bountiful
           and
           Faithful
           .
           They
           do
           too
           much
           detract
           from
           the
           Loveliness
           of
           God
           ,
           that
           plead
           for
           him
           ,
           as
           Courtiers
           for
           their
           Masters
           ,
           who
           love
           not
           to
           hear
           ,
           or
           give
           another
           Cause
           of
           their
           Commands
           ,
           but
           Such
           is
           our
           Pleasure
           .
        
         
           God's
           Promises
           do
           certainly
           infer
           his
           Attributive
           Justice
           to
           perform
           ,
           and
           yet
           what
           he
           performs
           may
           well
           be
           accounted
           a
           free
           Gift
           ,
           because
           before
           his
           Promise
           he
           was
           not
           only
           free
           ,
           but
           indifferent
           ;
           but
           having
           promised
           ,
           he
           is
           not
           indifferent
           as
           to
           Performance
           .
           The
           Performance
           of
           God's
           Promise
           is
           attributed
           oft-times
           to
           his
           Faithfulness
           ,
           or
           to
           his
           Bounty
           ;
           but
           to
           speak
           accurately
           ,
           it
           is
           only
           to
           be
           referred
           to
           his
           Justice
           :
           For
           after
           the
           manner
           of
           Men
           it
           is
           said
           ,
           That
           God
           is
           faithful
           who
           hath
           promised
           ;
           where
           both
           Faithfulness
           and
           a
           Promise
           are
           joined
           :
           So
           God
           may
           promise
           that
           which
           his
           Justice
           would
           require
           without
           a
           Promise
           ,
           as
           he
           does
           also
           to
           confirm
           Men
           ,
           not
           only
           promise
           ,
           but
           sometimes
           swear
           to
           perform
           .
        
         
           Commutative
           Justice
           is
           not
           competent
           to
           God
           ;
           
             For
             who
             hath
             given
             to
             him
             that
             he
             should
             repay
             ?
          
           Yet
           such
           is
           his
           gracious
           Condescension
           to
           Men
           ,
           that
           he
           hath
           frequently
           entered
           with
           them
           in
           Covenant
           ,
           the
           most
           excellent
           of
           which
           is
           the
           Covenant
           of
           Grace
           ,
           which
           yet
           cannot
           be
           called
           commutative
           ,
           as
           if
           God's
           part
           and
           Man's
           part
           were
           the
           mutual
           
           Causes
           ;
           every
           converted
           Man
           enters
           in
           the
           Covenant
           of
           Grace
           by
           his
           Consent
           to
           God's
           offer
           of
           Grace
           .
           But
           the
           freest
           Grant
           requires
           Acceptance
           ,
           when
           by
           way
           of
           Offer
           ,
           in
           which
           it
           differs
           from
           an
           absolute
           Gift
           ,
           which
           is
           effectual
           ,
           if
           it
           be
           not
           rejected
           ,
           but
           Man's
           Acceptance
           or
           Consent
           is
           also
           by
           the
           Gift
           and
           Grace
           of
           God.
           
        
         
           The
           Distributive
           Justice
           of
           God
           consists
           in
           the
           distribution
           of
           Rewards
           and
           Punishments
           ,
           and
           hence
           it
           is
           divided
           into
           Premiative
           and
           Punitive
           Justice
           ,
           both
           are
           exactly
           proportioned
           to
           the
           occasion
           to
           which
           God's
           Holiness
           directs
           it self
           ,
           which
           is
           called
           the
           deserving
           or
           meritorious
           Cause
           ,
           no
           other
           way
           than
           as
           an
           occasion
           comes
           in
           among
           Causes
           ,
           when
           a
           merciful
           Man
           sees
           a
           miserable
           ,
           lie
           hath
           Compassion
           and
           helps
           him
           :
           Could
           this
           Miser
           boast
           that
           his
           Misery
           is
           the
           cause
           of
           the
           Mercy
           ?
           No
           ,
           it
           was
           indeed
           the
           occasion
           of
           it
           ,
           but
           the
           Man's
           Mercifulness
           was
           the
           Cause
           :
           So
           it
           is
           in
           God's
           Justice
           ,
           tho
           Mankind
           were
           like
           the
           Beasts
           of
           the
           Field
           ,
           and
           the
           Fish
           of
           the
           Sea
           ,
           devouring
           each
           other
           ,
           it
           could
           not
           reach
           God
           ,
           but
           it
           is
           the
           Congruity
           of
           his
           glorious
           Nature
           ,
           which
           is
           the
           cause
           why
           he
           rewards
           the
           Good
           ,
           and
           punisheth
           the
           Evil.
           
        
         
           All
           Christians
           agree
           ,
           that
           God's
           Punitive
           Justice
           is
           adjusted
           to
           desert
           or
           merit
           ,
           but
           some
           have
           been
           so
           impudent
           ,
           as
           to
           claim
           eternal
           Happiness
           by
           their
           own
           Merit
           ,
           and
           that
           God
           could
           not
           be
           just
           ,
           if
           he
           did
           not
           give
           it
           ,
           not
           by
           his
           Promise
           ,
           nor
           for
           Christ's
           Merit
           alone
           ,
           as
           only
           taking
           away
           Punishment
           ,
           but
           they
           think
           the
           Reward
           is
           from
           their
           own
           Merit
           .
           Others
           have
           so
           much
           abhorred
           this
           that
           they
           have
           run
           to
           the
           other
           Extream
           ,
           holding
           that
           all
           Rewards
           are
           absolutely
           ,
           free
           without
           any
           thing
           of
           Justice
           ;
           so
           that
           God
           should
           only
           have
           Punitive
           ,
           and
           not
           
           Premiative
           Justice
           ,
           as
           Man's
           Condition
           now
           standeth
           after
           the
           Fall
           :
           And
           that
           if
           Man
           had
           not
           fallen
           he
           had
           by
           his
           Merit
           been
           translated
           into
           the
           Heavenly
           Estate
           ,
           not
           by
           God's
           Promise
           ,
           or
           by
           his
           Bounty
           ,
           but
           by
           his
           Premiative
           Justice
           ;
           but
           that
           now
           Man
           having
           fallen
           ,
           nothing
           belongs
           to
           him
           by
           the
           Premiative
           Justice
           of
           God.
           There
           are
           many
           and
           great
           Authorities
           of
           Learned
           Men
           on
           all
           hands
           in
           this
           matter
           ;
           but
           when
           I
           look
           up
           to
           God
           ,
           and
           make
           use
           of
           the
           Light
           of
           Scripture
           and
           Reason
           he
           hath
           given
           me
           ,
           I
           cannot
           assent
           to
           either
           of
           these
           Extreams
           ,
           when
           I
           consider
           that
           God
           hath
           with
           so
           strong
           an
           Asseveration
           declared
           ,
           
             Verily
             there
             is
             a
             Reward
             for
             the
             Righteous
          
           ;
           to
           whom
           he
           faith
           also
           ,
           
             That
             it
             is
             just
             with
             God
             to
             give
             Tribulation
             to
             them
             that
             trouble
             you
             ,
             and
             to
             give
             to
             you
             that
             are
             troubled
             Peace
             with
             us
             ,
             and
             that
             God
             is
             not
             unrighteous
             to
             forget
             their
             Labour
             of
             Love
          
           ;
           yet
           these
           Righteous
           were
           not
           Innocents
           .
           I
           am
           not
           moved
           with
           that
           Argument
           ,
           That
           all
           sinful
           Men
           even
           when
           regenerated
           do
           deserve
           eternal
           Damnation
           ,
           tho
           for
           Christ's
           sake
           it
           be
           forgiven
           ;
           and
           therefore
           if
           any
           thing
           they
           could
           do
           could
           deserve
           Good
           from
           God
           ,
           they
           forfeit
           that
           by
           their
           deserving
           Death
           ;
           for
           one
           may
           as
           well
           withhold
           from
           an
           Enemy
           that
           which
           was
           due
           ,
           as
           take
           from
           him
           that
           which
           was
           his
           own
           :
           But
           when
           I
           consider
           that
           Christ
           hath
           by
           his
           Merit
           through
           the
           Covenant
           of
           Grace
           procured
           a
           full
           Pardon
           of
           all
           the
           Sins
           of
           the
           Regenerate
           through
           Repentance
           and
           Faith
           ,
           both
           the
           Similitude
           and
           the
           Reason
           of
           it
           fail
           ;
           for
           he
           hath
           taken
           away
           the
           Enmity
           ,
           and
           hath
           made
           Reconciliation
           ,
           whereby
           the
           Justified
           become
           not
           only
           Servants
           ,
           but
           Sons
           ,
           Heirs
           and
           Coheirs
           with
           Christ
           of
           Glory
           .
        
         
         
           I
           am
           far
           from
           fancying
           that
           any
           meer
           Creature
           doth
           ,
           or
           could
           deserve
           the
           Glory
           of
           Heaven
           ,
           no
           not
           Adam
           ,
           tho
           he
           had
           continued
           innocent
           ,
           nor
           the
           most
           glorious
           Seraphim
           .
           The
           Angels
           were
           created
           in
           the
           state
           of
           Celestial
           Glory
           ,
           which
           was
           by
           God's
           free
           Bounty
           ;
           they
           could
           pretend
           no
           Merit
           for
           deserving
           that
           Glory
           that
           they
           had
           at
           the
           first
           instant
           of
           their
           Being
           ;
           nor
           do
           I
           believe
           that
           their
           Consirmation
           and
           Assurance
           is
           an
           Act
           granted
           by
           God
           of
           rewarding
           Justice
           ,
           but
           of
           free
           Bounty
           ,
           it
           being
           so
           high
           an
           Advancement
           from
           a
           fallible
           to
           an
           infallible
           State
           ,
           which
           the
           best
           of
           their
           Service
           could
           not
           deserve
           .
           It
           was
           congruous
           to
           the
           Freedom
           of
           God
           ,
           and
           the
           Dependance
           of
           his
           Creatures
           ,
           and
           his
           Dominion
           and
           Government
           of
           them
           ,
           that
           they
           should
           all
           be
           capable
           of
           Rewards
           and
           Punishments
           ,
           and
           be
           ruled
           by
           the
           righteous
           Laws
           of
           God
           ,
           and
           that
           therefore
           they
           should
           be
           in
           a
           labile
           Estate
           ;
           and
           even
           in
           that
           Estate
           God
           did
           reward
           the
           Improvement
           of
           their
           Natural
           Capacities
           ,
           by
           adding
           farther
           degrees
           to
           them
           of
           their
           Love
           to
           him
           and
           Joy
           in
           him
           ,
           which
           crowns
           their
           Happiness
           :
           but
           his
           Promise
           ,
           or
           the
           Manifestation
           of
           his
           Purpose
           ,
           that
           if
           during
           their
           Trial
           they
           were
           faithful
           in
           that
           fallible
           Estate
           ,
           he
           would
           never
           suffer
           them
           to
           fall
           .
           I
           do
           not
           doubt
           that
           they
           acknowledg
           it
           as
           his
           free
           Bounty
           ,
           and
           even
           in
           that
           confirmed
           Estate
           their
           Perfections
           can
           never
           be
           so
           great
           but
           they
           can
           be
           increased
           ,
           and
           therefore
           there
           is
           still
           place
           for
           God's
           Premiative
           Justice
           .
        
         
           If
           then
           the
           Angels
           have
           the
           Celestial
           Glory
           without
           Merit
           ,
           by
           meer
           Bounty
           ,
           and
           yet
           God
           by
           his
           Premiative
           Justice
           is
           still
           adding
           to
           their
           Perfections
           ,
           which
           is
           clearly
           revealed
           by
           the
           Fall
           of
           
           the
           evil
           Angels
           ,
           and
           that
           these
           that
           stood
           are
           declared
           to
           be
           the
           elect
           Angels
           ,
           (
           whence
           all
           I
           have
           said
           will
           follow
           )
           could
           Man
           ,
           tho
           innocent
           ,
           pretend
           by
           Merit
           and
           Justice
           ,
           to
           arrogate
           more
           to
           himself
           than
           the
           Angels
           ?
           He
           was
           created
           innocent
           ,
           able
           to
           have
           so
           continued
           ,
           but
           in
           all
           Perfections
           far
           inferiour
           to
           the
           Angels
           .
           In
           his
           fallible
           Estate
           he
           was
           capable
           of
           God's
           rewarding
           Justice
           ,
           as
           were
           the
           Angels
           in
           the
           like
           Estate
           before
           Confirmation
           :
           But
           could
           he
           have
           deserved
           Confirmation
           and
           Exaltation
           ,
           from
           an
           Animal
           to
           an
           Angelical
           ,
           from
           an
           Earthly
           to
           an
           Heavenly
           State
           ?
           At
           Man's
           Creation
           God
           had
           promised
           him
           Immortality
           ,
           not
           by
           his
           Nature
           ,
           for
           his
           Body
           was
           fragile
           ,
           and
           might
           by
           second
           Causes
           have
           been
           rendered
           unserviceable
           to
           his
           Soul
           ,
           but
           only
           by
           God's
           Providence
           ,
           he
           behoved
           to
           eat
           ,
           drink
           ,
           sleep
           ,
           rost
           .
           We
           have
           no
           ground
           to
           believe
           that
           his
           Children
           so
           soon
           as
           they
           were
           born
           needed
           not
           his
           Care
           and
           Trouble
           ,
           tho
           they
           had
           been
           as
           perfect
           as
           Christ
           in
           the
           State
           of
           his
           Infancy
           :
           Can
           it
           be
           thought
           that
           Man
           by
           his
           Merit
           could
           deserve
           Celestial
           Glory
           and
           Confirmation
           ,
           freeing
           him
           from
           the
           hazard
           of
           falling
           in
           Sin
           ,
           or
           losing
           that
           blessed
           State
           by
           Mortality
           or
           Annihilation
           ?
           and
           yet
           there
           is
           no
           ground
           to
           doubt
           ,
           that
           as
           the
           Angels
           were
           confirmed
           after
           their
           Trial
           ,
           so
           would
           Men
           have
           been
           ,
           which
           with
           the
           Immortality
           God
           had
           promised
           ,
           he
           lost
           ,
           and
           became
           mortal
           and
           miserable
           by
           eating
           the
           forbidden
           Fruit.
           Whence
           there
           is
           enough
           to
           satisfy
           the
           Consciences
           of
           Men
           ,
           of
           God's
           Dispensation
           in
           suffering
           Adam
           to
           fall
           ,
           whereby
           neither
           he
           nor
           any
           of
           his
           Posterity
           ,
           could
           ever
           by
           themselves
           recover
           that
           blessed
           Estate
           which
           he
           had
           lost
           to
           himself
           and
           them
           by
           his
           Fall
           ;
           albeit
           they
           could
           
           not
           conceive
           how
           God
           could
           eternally
           torment
           all
           his
           Posterity
           for
           his
           Sin
           ,
           tho
           they
           had
           none
           of
           their
           own
           :
           But
           blessed
           be
           God
           that
           Christ
           was
           separate
           from
           Sin
           unto
           the
           end
           ,
           and
           became
           the
           second
           Adam
           ,
           expiating
           Sin
           ,
           and
           procuring
           for
           the
           Elect
           that
           Blessedness
           which
           through
           Adam's
           Fall
           they
           had
           lost
           .
        
         
           How
           unreasonable
           then
           and
           odious
           must
           the
           Meritmongers
           of
           Rome
           be
           ,
           who
           not
           only
           hold
           that
           sinful
           Men
           acquire
           Heaven
           by
           their
           Merits
           ,
           but
           that
           they
           have
           so
           great
           store
           of
           Works
           of
           Supererrogation
           ,
           to
           which
           they
           were
           forced
           to
           flee
           ,
           when
           the
           horrid
           Grossness
           of
           the
           Pope's
           setting
           to
           Sale
           Indulgences
           for
           Money
           ,
           through
           most
           of
           the
           Dominions
           of
           his
           Obedience
           ,
           had
           awakened
           a
           great
           part
           of
           the
           World
           ,
           to
           see
           that
           it
           was
           impossible
           he
           could
           be
           Christ's
           Vicar
           on
           Earth
           ,
           but
           rather
           the
           Antichrist
           ?
           There
           was
           no
           Evasion
           with
           any
           pretence
           ,
           but
           that
           there
           was
           a
           Treasure
           of
           the
           Supererrogatory
           Merits
           of
           the
           Saints
           ,
           whereof
           the
           Pope
           was
           the
           sole
           Dispenser
           ;
           and
           yet
           tho
           that
           Treasure
           was
           not
           pretended
           to
           be
           infinite
           and
           inexhaustable
           ,
           the
           Popes
           neither
           knew
           what
           was
           the
           measure
           of
           it
           ,
           nor
           how
           much
           was
           exhausted
           ,
           and
           how
           much
           remained
           ,
           or
           if
           any
           thing
           at
           all
           ;
           for
           there
           was
           no
           Record
           kept
           of
           what
           Indulgences
           were
           given
           out
           ,
           or
           how
           much
           they
           needed
           that
           got
           them
           ,
           nor
           could
           there
           be
           ,
           seeing
           the
           Indulgences
           were
           not
           given
           by
           the
           Popes
           immediately
           and
           upon
           trial
           ,
           but
           were
           gifted
           and
           farmed
           to
           his
           Emissaries
           ,
           who
           were
           the
           vilest
           of
           Men
           ,
           who
           rendered
           that
           Religion
           absolutely
           ridiculous
           .
           I
           pity
           the
           deceived
           Multitude
           of
           that
           Synagogue
           ,
           but
           I
           abhor
           their
           chief
           Leaders
           ,
           and
           without
           the
           breach
           of
           Charity
           ,
           I
           think
           I
           may
           safely
           say
           ,
           that
           many
           
           of
           them
           must
           be
           convinced
           of
           gross
           Errors
           in
           that
           Church
           ,
           but
           cannot
           acknowledg
           them
           because
           of
           the
           Canons
           already
           made
           ,
           unless
           therewith
           they
           quit
           Infallibilty
           ,
           which
           is
           the
           Pillar
           and
           Ground
           of
           their
           Faith.
           
        
         
           God's
           Punitive
           Justice
           has
           not
           escaped
           dangerous
           Errors
           ,
           not
           only
           from
           those
           who
           make
           all
           God's
           Laws
           to
           be
           only
           obliging
           by
           his
           Will
           ,
           so
           that
           he
           may
           not
           only
           dispense
           with
           them
           without
           any
           Punishment
           ,
           but
           may
           abrogate
           them
           ,
           (
           of
           which
           I
           have
           cleared
           my self
           before
           in
           meditating
           upon
           his
           Holiness
           )
           but
           from
           those
           that
           think
           his
           Justice
           requires
           no
           exact
           Proportion
           between
           the
           Crime
           and
           the
           Punishment
           ,
           but
           that
           it
           is
           meerly
           Arbitrary
           ,
           that
           God
           might
           have
           accepted
           the
           Sacrifice
           of
           a
           Lamb
           for
           the
           greatest
           Sin
           ,
           or
           the
           Penance
           that
           Men
           inflict
           upon
           themselves
           ;
           and
           that
           the
           Mosaical
           Sacrifices
           did
           expiate
           Sin
           of
           themselves
           ,
           not
           as
           Types
           of
           the
           only
           one
           satisfying
           Sacrifice
           of
           Christ.
           
        
         
           I
           am
           convinced
           that
           the
           very
           Nature
           of
           the
           Justice
           of
           God
           imports
           an
           exact
           Proportion
           of
           Rewards
           and
           Punishments
           to
           the
           Objects
           of
           them
           ,
           and
           that
           therein
           God's
           Justice
           differs
           from
           the
           Justice
           of
           Man
           ,
           who
           neither
           can
           know
           the
           exact
           Proportion
           ,
           nor
           can
           adjust
           a
           Punishment
           to
           expiate
           any
           Sin.
           Mens
           Justice
           in
           Punishments
           are
           not
           to
           satisfy
           Justice
           ,
           or
           to
           expiate
           Crimes
           past
           ,
           but
           to
           prevent
           and
           suppress
           them
           for
           time
           to
           come
           ;
           and
           therefore
           they
           become
           unjust
           and
           cruel
           ,
           by
           applying
           Arbitrary
           Punishments
           more
           than
           are
           needful
           to
           suppress
           the
           Crimes
           :
           but
           God
           perfectly
           knows
           the
           just
           Proportion
           of
           Rewards
           and
           Punishments
           ,
           and
           he
           hath
           not
           that
           Indifferency
           in
           applying
           them
           as
           he
           hath
           in
           his
           Acts
           of
           Bounty
           :
           
           Sin
           is
           so
           opposite
           and
           so
           odious
           to
           God
           ,
           that
           his
           Aversion
           to
           it
           is
           infinite
           ,
           and
           therefore
           it
           cannot
           be
           expiated
           but
           by
           a
           Punishment
           infinite
           in
           Value
           ;
           and
           therefore
           in
           the
           Damned
           ,
           Punishment
           is
           only
           eternal
           ,
           because
           in
           no
           Time
           the
           finite
           Natures
           of
           Creatures
           can
           bear
           an
           infinite
           Punishment
           .
           The
           Sins
           of
           the
           Elect
           are
           expiated
           by
           the
           Sufferings
           of
           Christ
           ,
           which
           were
           short
           in
           Time
           ,
           but
           infinite
           in
           Value
           ,
           because
           of
           the
           Dignity
           of
           the
           Person
           that
           suffered
           ;
           yet
           God
           having
           denounced
           the
           Wages
           of
           Sin
           to
           be
           Death
           ,
           both
           by
           the
           Separation
           of
           the
           Soul
           and
           Body
           ,
           and
           by
           the
           Separation
           of
           both
           from
           the
           Joy
           arising
           from
           God's
           Countenance
           ,
           Justice
           required
           that
           the
           Mediator
           should
           suffer
           both
           ,
           tho
           but
           for
           a
           short
           time
           ,
           in
           his
           Agony
           in
           the
           Garden
           ,
           and
           on
           the
           Cross
           ,
           when
           innocent
           Nature
           made
           him
           cry
           out
           in
           the
           one
           ,
           
             that
             if
             it
             were
             possible
             that
             Cup
             might
             be
             removed
             ,
          
           yet
           with
           voluntary
           Submission
           ;
           and
           in
           the
           other
           when
           he
           said
           ,
           
             My
             God!
             My
             God!
             why
             hast
             thou
             forsaken
             me
             ?
          
           They
           must
           be
           strangely
           deluded
           ,
           that
           attribute
           that
           Cry
           to
           the
           Pains
           or
           Sense
           of
           Death
           ;
           for
           therein
           he
           should
           have
           been
           exceeded
           by
           innumerable
           Martyrs
           ,
           none
           of
           which
           cried
           that
           they
           were
           forsaken
           of
           God
           ;
           and
           many
           have
           triumphed
           over
           their
           Tormentors
           ,
           and
           have
           sung
           in
           the
           midst
           of
           the
           Flames
           .
        
         
           I
           think
           they
           are
           both
           bold
           and
           ignorant
           ,
           who
           presume
           to
           assert
           ,
           that
           any
           Suffering
           of
           Christ
           without
           Death
           had
           been
           sufficient
           to
           expiate
           the
           Sins
           of
           the
           Elect
           :
           None
           but
           God
           can
           know
           the
           just
           Punishment
           of
           Sin.
           Common
           Reason
           may
           assure
           that
           God
           would
           not
           afflict
           his
           innocent
           Son
           in
           vain
           ,
           but
           Revelation
           putteth
           it
           beyond
           doubt
           by
           the
           Apostle's
           arguing
           against
           the
           Possibility
           of
           Salvation
           by
           Works
           of
           the
           Law
           ,
           saying
           ,
           
             If
             Righteousness
             
             come
             by
             the
             Law
             ,
             then
             Christ
             is
             dead
             in
             vain
             .
          
           It
           is
           necessarily
           understood
           ,
           as
           in
           all
           such
           Arguments
           ,
           but
           that
           is
           impossible
           ,
           that
           Christ
           should
           have
           died
           in
           vain
           ;
           nor
           would
           it
           conclude
           if
           by
           dying
           in
           vain
           were
           understood
           dying
           to
           no
           purpose
           :
           For
           tho
           it
           had
           been
           indifferent
           to
           God
           to
           have
           brought
           Salvation
           by
           the
           Law
           ,
           or
           by
           the
           Death
           of
           Christ
           ;
           yet
           neither
           of
           the
           ways
           had
           been
           in
           vain
           ,
           that
           is
           ,
           to
           no
           purpose
           ,
           which
           soever
           of
           the
           two
           God
           had
           chosen
           :
           But
           then
           it
           would
           not
           have
           concluded
           ,
           that
           Righteousness
           could
           not
           have
           come
           by
           the
           Law
           ,
           therefore
           
             in
             vain
          
           must
           be
           understood
           ,
           as
           ordinarily
           it
           is
           ,
           that
           which
           is
           needless
           or
           unnecessary
           ,
           and
           then
           the
           Argument
           is
           clear
           and
           convincing
           ,
           thus
           :
           If
           Righteousness
           had
           been
           by
           the
           Law
           ,
           then
           Christ's
           dying
           had
           been
           needless
           ,
           because
           the
           Law
           alone
           could
           have
           brought
           Righteousness
           ;
           but
           it
           is
           impossible
           that
           Christ
           should
           have
           died
           when
           there
           was
           no
           necessity
           for
           it
           ,
           therefore
           the
           Law
           nor
           no
           other
           way
           could
           do
           it
           .
        
         
           There
           is
           another
           dangerous
           Mistake
           about
           God's
           Punitive
           Justice
           ,
           as
           if
           the
           Consideration
           of
           his
           Punishment
           were
           to
           compense
           the
           Displeasure
           he
           had
           from
           Sin
           ,
           by
           his
           Pleasure
           in
           the
           suffering
           of
           his
           Creature
           ,
           as
           Men
           commonly
           do
           ;
           but
           the
           true
           Consideration
           is
           the
           Manifestation
           of
           his
           Glory
           ,
           in
           his
           Aversion
           from
           Sin
           :
           for
           ,
           
             As
             I
             live
             ,
             saith
             the
             Lord
             ,
             I
             delight
             not
             in
             the
             Death
             of
             a
             Sinner
             .
          
           He
           hath
           no
           Pleasure
           in
           the
           Misery
           of
           his
           Creature
           .
           It
           is
           another
           Mistake
           of
           Guilt
           and
           Punishment
           ,
           that
           it
           is
           a
           Debt
           ,
           whereby
           the
           Sinner
           is
           obliged
           to
           undergo
           the
           Punishment
           .
           It
           may
           be
           called
           a
           Debt
           ,
           as
           it
           is
           called
           a
           Prison
           or
           a
           Bondage
           ;
           neither
           is
           the
           Satisfaction
           for
           Sin
           properly
           a
           Payment
           :
           For
           if
           it
           
           were
           a
           Debt
           ,
           a
           Criminal
           should
           be
           obliged
           in
           Justice
           to
           offer
           himself
           to
           pay
           that
           Debt
           ,
           which
           yet
           not
           only
           he
           ought
           not
           ,
           but
           he
           may
           not
           do
           :
           Neither
           doth
           a
           Judg
           proceed
           to
           Punishment
           ,
           as
           receiving
           a
           Debt
           from
           the
           Criminal
           ,
           but
           by
           his
           own
           Authority
           .
           If
           Christ's
           Satisfaction
           for
           Sin
           were
           a
           Payment
           ,
           it
           would
           follow
           that
           no
           Man
           should
           mourn
           for
           Sin
           ,
           because
           Christ
           having
           satisfied
           ,
           there
           remained
           no
           more
           Debt
           or
           Guilt
           of
           Sin
           :
           which
           hath
           driven
           many
           into
           that
           pernicious
           Error
           ,
           whence
           they
           are
           called
           Antinomians
           ;
           and
           it
           would
           highly
           derogate
           from
           the
           Goodness
           of
           God
           ,
           if
           he
           did
           only
           take
           that
           Payment
           from
           the
           Cautioner
           ,
           that
           was
           due
           by
           the
           principal
           Debtor
           .
           But
           if
           the
           Satisfaction
           be
           by
           manifesting
           God's
           Abhorrence
           of
           Sin
           ,
           it
           gives
           great
           Light
           to
           Christ's
           Satisfaction
           interceding
           for
           Sinners
           ,
           and
           offering
           that
           the
           Father
           should
           manifest
           as
           much
           of
           his
           Abhorrence
           of
           Sin
           upon
           him
           ,
           as
           if
           all
           Mankind
           had
           been
           made
           eternally
           miserable
           ,
           that
           as
           the
           second
           Adam
           he
           might
           make
           them
           all
           capable
           of
           Salvation
           ,
           and
           the
           Elect
           secured
           in
           it
           .
        
         
           The
           Judicial
           Justice
           of
           God
           is
           that
           which
           he
           exerciseth
           as
           Judg
           of
           all
           the
           World
           ,
           which
           stands
           not
           only
           in
           Rewards
           and
           Punishments
           ,
           but
           also
           in
           giving
           every
           rational
           Creature
           its
           Right
           ,
           or
           its
           own
           ,
           whether
           it
           be
           by
           retaining
           the
           Rights
           they
           have
           without
           Molestation
           ,
           or
           by
           attaining
           these
           which
           they
           possess
           not
           .
           God
           would
           never
           suffer
           any
           rational
           Creature
           to
           want
           its
           Right
           ,
           to
           give
           it
           to
           any
           other
           Creature
           ,
           if
           it
           were
           not
           for
           Sin.
           Judicial
           Justice
           calling
           the
           Party
           that
           he
           may
           be
           heard
           ,
           if
           he
           have
           any
           thing
           can
           be
           said
           ,
           and
           that
           the
           Fact
           must
           be
           proved
           ,
           is
           implied
           in
           the
           Nature
           of
           it
           ,
           and
           morally
           necessary
           ,
           which
           the
           great
           
           Judg
           of
           the
           World
           observes
           by
           himself
           ,
           or
           by
           his
           Deputies
           .
           By
           himself
           he
           called
           Adam
           and
           Eve
           ,
           and
           asked
           first
           
             Adam
             ,
             Hast
             thou
             eaten
             of
             the
             Tree
             whereof
             I
             commanded
             thee
             thou
             shouldst
             not
             eat
             ?
          
           and
           he
           heard
           his
           weak
           Plea
           ;
           and
           the
           Man
           said
           ,
           
             The
             Woman
             whom
             thou
             gavest
             to
             be
             with
             me
             ,
             she
             gave
             me
             of
             the
             Tree
             ,
             and
             I
             did
             eat
             .
          
           Then
           he
           called
           the
           Woman
           ,
           and
           said
           to
           her
           ,
           
             What
             is
             this
             that
             thou
             hast
             done
             ?
          
           and
           he
           heard
           also
           her
           Plea
           ,
           who
           said
           ,
           
             The
             Serpent
             beguiled
             me
             ,
             and
             I
             did
             eat
             .
          
           In
           these
           Accusations
           there
           was
           both
           the
           Law
           adduced
           and
           applied
           to
           the
           Fact
           violating
           it
           ,
           and
           the
           Proof
           by
           their
           own
           judicial
           Confession
           ;
           both
           their
           Pleas
           were
           rejected
           ,
           and
           just
           Judgment
           pronounced
           against
           them
           ,
           but
           immediately
           a
           Mediator
           was
           intimated
           ,
           and
           thereby
           hope
           of
           Mercy
           .
           When
           Cain
           killed
           his
           Brother
           Abel
           ,
           before
           God
           pronounced
           Sentence
           against
           him
           ,
           he
           calls
           him
           ,
           saying
           ,
           
             What
             hast
             thou
             done
          
           ?
           The
           Voice
           of
           thy
           Brother's
           Blood
           crieth
           unto
           me
           from
           the
           Ground
           .
           There
           is
           the
           Proof
           ,
           the
           Blood
           being
           yet
           fresh
           upon
           the
           Ground
           ;
           Cain
           makes
           no
           Defence
           ,
           therefore
           God
           pronounceth
           this
           Sentence
           ,
           
             Thou
             art
             accursed
             ,
             a
             Fugitive
             and
             a
             Vagabond
             shalt
             thou
             be
             on
             the
             Earth
             :
          
           yet
           even
           to
           Cain
           there
           was
           something
           of
           Favour
           admixed
           ;
           for
           God
           spared
           the
           Temporal
           Judgment
           by
           Death
           ,
           by
           his
           sole
           Prerogative
           ,
           and
           therefore
           he
           set
           a
           Mark
           upon
           Cain
           ,
           to
           prohibit
           all
           to
           execute
           the
           just
           Sentence
           of
           Death
           against
           him
           ;
           the
           Justice
           whereof
           Cain
           acknowledged
           ,
           saying
           ,
           that
           every
           one
           that
           findeth
           me
           shall
           slay
           me
           ,
           which
           could
           not
           import
           an
           unwarrantable
           Revenge
           ,
           as
           if
           all
           Men
           would
           be
           wicked
           to
           multiply
           Slaughter
           without
           Warrant
           .
        
         
           God's
           Judicial
           Justice
           by
           his
           Deputies
           is
           chiefly
           by
           Man's
           own
           Conscience
           ,
           which
           both
           accuses
           
           them
           ,
           proves
           against
           them
           ,
           and
           condemns
           them
           for
           all
           their
           Faults
           ,
           until
           it
           be
           seduced
           or
           seared
           ;
           and
           then
           often
           God
           delays
           his
           Judgment
           till
           the
           Soul
           's
           appearing
           before
           him
           after
           Death
           ,
           but
           sometimes
           he
           executes
           his
           Judgment
           by
           Men
           without
           Warrant
           ,
           sometimes
           by
           other
           Accidents
           ,
           and
           frequently
           by
           Judges
           deriving
           Authority
           from
           him
           ,
           who
           therefore
           ought
           to
           follow
           the
           Rule
           and
           Pattern
           he
           hath
           given
           them
           ,
           condemning
           no
           Man
           till
           they
           had
           called
           him
           to
           answer
           for
           himself
           ,
           and
           giving
           him
           time
           and
           freedom
           to
           offer
           all
           his
           Defences
           ,
           and
           adducing
           sufficient
           Proof
           of
           the
           Fact
           charged
           against
           him
           .
        
      
       
         
           
             MEDITATION
             XV.
          
           Upon
           the
           Mercy
           of
           God.
           
        
         
           MY
           Thoughts
           in
           my
           last
           Meditation
           upon
           the
           Punitive
           Justice
           of
           God
           ,
           and
           the
           Miseries
           thence
           arising
           ,
           lead
           me
           to
           consider
           the
           Mercy
           of
           God
           ,
           which
           presupposes
           Misery
           as
           the
           Object
           of
           it
           .
           The
           Mercy
           of
           God
           is
           a
           part
           and
           kind
           of
           his
           Goodness
           ,
           but
           is
           a
           special
           kind
           of
           Goodness
           presupposing
           Misery
           ;
           therefore
           I
           could
           not
           distinctly
           consider
           it
           ,
           till
           I
           considered
           the
           Misery
           arising
           from
           God's
           Justice
           .
           The
           Goodness
           of
           God
           which
           presupposes
           not
           Misery
           ,
           is
           more
           properly
           called
           his
           Bounty
           or
           Benignity
           ,
           in
           Benevolence
           or
           Beneficence
           .
           If
           Adam
           had
           not
           fallen
           ,
           God's
           advancing
           him
           from
           an
           Animal
           
           to
           an
           Angelical
           Estate
           ,
           had
           been
           an
           Act
           of
           free
           Beneficence
           and
           Bounty
           ;
           but
           no
           Act
           of
           Mercy
           ,
           for
           then
           Adam
           had
           never
           been
           miserable
           :
           Yet
           Mercy
           doth
           not
           always
           consider
           Misery
           as
           pre-existent
           ,
           or
           as
           seen
           ,
           present
           ,
           or
           past
           ,
           but
           as
           foreseen
           ,
           which
           would
           come
           to
           pass
           if
           it
           were
           not
           prevented
           by
           Mercy
           ;
           and
           this
           is
           properly
           called
           Preventing
           Mercy
           ,
           in
           contradiction
           to
           that
           which
           is
           called
           Healing
           or
           Curing
           Mercy
           .
           As
           Physicians
           use
           preventing
           Medicines
           ,
           when
           they
           foresee
           the
           latent
           Causes
           of
           the
           Disease
           ,
           that
           would
           come
           if
           these
           Causes
           were
           not
           removed
           ,
           as
           well
           as
           healing
           Medicines
           to
           remove
           the
           Disease
           incumbent
           ,
           the
           preventing
           Medicines
           are
           more
           useful
           ,
           tho
           less
           sensible
           than
           the
           other
           :
           So
           are
           God's
           preventing
           Mercies
           ;
           God
           foresaw
           Adam's
           Fall
           ,
           and
           the
           ensuing
           Misery
           to
           himself
           and
           his
           Posterity
           ;
           and
           on
           the
           Foresight
           and
           Consideration
           thereof
           ,
           decreed
           to
           send
           his
           Son
           into
           the
           World
           ,
           to
           assume
           the
           Nature
           of
           Man
           ,
           and
           in
           it
           to
           suffer
           Death
           ,
           and
           expiate
           his
           Justice
           ,
           and
           to
           satisfy
           his
           Abhorrency
           of
           Sin
           :
           This
           Decree
           was
           preventing
           Mercy
           ,
           not
           designed
           to
           prevent
           the
           Existence
           of
           Sin
           ,
           but
           to
           prevent
           the
           Incurableness
           of
           it
           when
           it
           should
           exist
           ,
           and
           to
           prevent
           the
           Evil
           of
           Punishment
           which
           would
           befal
           the
           Sinner
           ,
           and
           to
           prevent
           the
           height
           and
           eternal
           Continuance
           of
           it
           ;
           whereby
           Infants
           and
           Idiots
           never
           commit
           Sin
           ,
           and
           those
           who
           are
           saved
           ,
           do
           never
           commit
           Sin
           after
           the
           State
           of
           Mortality
           .
           God
           doth
           also
           cure
           Sin
           after
           its
           Existence
           ,
           not
           only
           absolutely
           in
           Glory
           ,
           but
           in
           part
           in
           Mortality
           ,
           removing
           the
           Rage
           and
           reigning
           Power
           of
           it
           .
        
         
           Mercy
           is
           one
           of
           the
           natural
           innate
           Principles
           in
           Man
           ,
           common
           to
           all
           Men
           ,
           who
           so
           far
           arrive
           to
           
           Discretion
           ,
           as
           that
           they
           can
           discern
           the
           Misery
           of
           a
           Rational
           Creature
           ,
           which
           worketh
           like
           an
           Instinct
           upon
           the
           view
           of
           the
           Object
           ,
           without
           reasoning
           ,
           and
           with
           such
           Propension
           ,
           that
           tho
           oftentimes
           they
           would
           ,
           they
           cannot
           forbear
           .
           Those
           who
           burn
           with
           Revenge
           or
           Envy
           ,
           do
           relent
           when
           they
           see
           the
           Misery
           of
           that
           Creature
           to
           which
           they
           wished
           the
           worst
           of
           Evils
           ,
           and
           their
           Misery
           may
           become
           so
           great
           ,
           that
           there
           ariseth
           thence
           a
           Compassion
           and
           suffering
           with
           the
           miserable
           Creature
           ,
           with
           a
           desire
           to
           relieve
           it
           .
        
         
           Mercy
           therefore
           implies
           a
           Displeasure
           ,
           or
           Grief
           for
           a
           Miserable
           Creature
           ,
           and
           a
           desire
           to
           relieve
           it
           ,
           whether
           from
           Misery
           incumbent
           or
           imminent
           ;
           so
           a
           merciful
           Man
           shelters
           a
           Creature
           from
           the
           Avenger
           .
           This
           natural
           Inclination
           of
           Mercy
           may
           be
           ,
           and
           often
           is
           much
           abated
           and
           eradicated
           by
           contrary
           evil
           Inclinations
           and
           Custom
           ;
           as
           those
           that
           murder
           for
           Gain
           ,
           and
           too
           many
           become
           not
           only
           void
           of
           Compassion
           ,
           but
           cruel
           ,
           contrary
           to
           Mercy
           ,
           delighting
           to
           behold
           the
           Misery
           of
           others
           :
           but
           then
           they
           are
           reckoned
           to
           put
           off
           Humanity
           ,
           and
           that
           Pain
           that
           's
           felt
           in
           the
           Heart
           and
           Bowels
           upon
           the
           sight
           of
           Misery
           .
        
         
           Misery
           is
           not
           every
           Evil
           of
           Suffering
           and
           Want
           ,
           but
           the
           Prevalence
           of
           them
           ,
           to
           which
           alone
           Mercy
           is
           applicable
           ,
           which
           being
           an
           innate
           Inclination
           given
           to
           us
           of
           God
           ,
           cannot
           but
           be
           pleasant
           to
           God
           the
           Giver
           ,
           and
           is
           a
           Remainder
           of
           his
           Image
           in
           the
           Natural
           Conscience
           ;
           he
           delighteth
           much
           in
           the
           Mercifulness
           of
           his
           Creatures
           ,
           and
           it
           is
           an
           eminent
           Sign
           of
           those
           that
           are
           in
           his
           Favour
           ,
           which
           appeareth
           by
           that
           Article
           of
           the
           Lord's
           Prayer
           ,
           
             Forgive
             us
             our
             Sins
             ,
             as
             we
             forgive
             them
             that
             sin
             against
             us
          
           ;
           intimating
           that
           none
           can
           with
           hope
           ask
           Mercy
           
           of
           God
           who
           are
           not
           merciful
           .
           The
           Mercy
           of
           Creatures
           may
           often
           be
           exercised
           in
           Fellow-feeling
           or
           Compassion
           ,
           when
           they
           are
           not
           able
           to
           help
           ,
           but
           still
           there
           is
           a
           desire
           to
           help
           .
        
         
           Mercy
           when
           effectual
           ,
           consists
           in
           giving
           and
           forgiving
           ,
           which
           is
           a
           giving
           of
           Remission
           or
           Pardon
           of
           that
           which
           may
           be
           exacted
           or
           inflicted
           by
           the
           Forgiver
           ,
           in
           so
           far
           as
           it
           's
           in
           his
           Power
           ;
           as
           when
           a
           Creditor
           forgives
           his
           poor
           Debtor
           ,
           whom
           he
           might
           throw
           and
           detain
           in
           Prison
           ,
           which
           is
           the
           Forgiveness
           of
           a
           Debt
           ;
           or
           when
           an
           injured
           Person
           forbeareth
           to
           insist
           against
           the
           Injurer
           for
           Punishment
           ,
           or
           absolutely
           passeth
           from
           him
           ;
           which
           may
           be
           where
           there
           is
           a
           Debt
           of
           Reparation
           beside
           the
           Punishment
           ,
           and
           may
           be
           also
           without
           these
           .
           Punishment
           is
           not
           properly
           a
           Debt
           ,
           as
           I
           have
           cleared
           my self
           in
           the
           preceding
           Meditation
           ;
           and
           therefore
           Mercy
           in
           Forgiveness
           of
           Punishment
           ,
           is
           Forgiveness
           of
           a
           Crime
           or
           Fault
           ,
           which
           God
           hath
           allowed
           the
           Injured
           to
           forgive
           to
           the
           Penitent
           ,
           even
           to
           seventy
           and
           seven
           times
           :
           But
           there
           be
           Crimes
           which
           do
           more
           concern
           the
           Common-wealth
           than
           a
           particular
           Interest
           ,
           whereunto
           the
           Example
           is
           pernicious
           ;
           these
           cannot
           be
           forgiven
           by
           private
           Persons
           ,
           and
           ought
           only
           to
           be
           forgiven
           by
           the
           Common-wealth
           ,
           when
           the
           Punishment
           would
           give
           more
           Inconvenience
           to
           the
           Common-wealth
           than
           the
           Forbearance
           .
        
         
           Mercy
           even
           in
           Creatures
           is
           not
           of
           Justice
           ,
           as
           a
           Debt
           ,
           but
           of
           Benignity
           :
           for
           tho
           it
           be
           very
           necessary
           for
           Mankind
           ,
           and
           therefore
           God
           hath
           given
           a
           strong
           natural
           Propension
           to
           it
           before
           it
           be
           perverted
           ,
           yet
           he
           hath
           not
           imposed
           it
           as
           a
           Debt
           to
           be
           punishable
           for
           the
           Omission
           ,
           but
           rewarded
           for
           the
           Performance
           ;
           and
           therefore
           it
           is
           said
           ,
           to
           
           the
           Merciful
           he
           will
           be
           merciful
           ;
           for
           all
           that
           is
           due
           by
           Justice
           ,
           stateth
           a
           Power
           to
           claim
           or
           exact
           in
           the
           Person
           to
           which
           it
           is
           due
           .
           It
           is
           an
           eminent
           Office
           of
           Humanity
           to
           relieve
           the
           Distressed
           ,
           to
           give
           Alms
           to
           the
           Poor
           ,
           yet
           they
           have
           no
           Power
           to
           claim
           or
           exact
           it
           .
        
         
           By
           the
           Divine
           Vestige
           of
           Mercy
           in
           the
           Creature
           ,
           I
           am
           helped
           to
           the
           more
           distinct
           Knowledg
           of
           the
           infinite
           Mercy
           of
           the
           Creator
           ,
           wherein
           the
           Difference
           will
           easily
           appear
           both
           by
           Reason
           and
           Revelation
           ;
           I
           shall
           therefore
           compare
           the
           two
           in
           what
           they
           agree
           ,
           and
           in
           what
           they
           disagree
           .
        
         
           The
           Mercy
           of
           God
           and
           the
           Mercy
           of
           the
           Creature
           agree
           in
           this
           ,
           that
           both
           respect
           a
           miserable
           Object
           ,
           yet
           not
           so
           that
           it
           must
           be
           infinite
           and
           eternal
           Misery
           :
           For
           God
           hath
           Mercy
           on
           many
           of
           his
           Creatures
           ,
           to
           whom
           he
           doth
           not
           forgive
           their
           Sins
           ;
           for
           he
           hath
           Mercy
           upon
           Nations
           and
           Communities
           ,
           who
           are
           not
           capable
           of
           that
           kind
           of
           Pardon
           .
           How
           often
           hath
           he
           recorded
           his
           Mercy
           to
           Idolatrous
           Israel
           ,
           when
           they
           cried
           to
           him
           in
           their
           Misery
           ,
           and
           perhaps
           had
           Sorrow
           for
           that
           particular
           Sin
           ,
           whereby
           they
           did
           nationally
           provoke
           ,
           but
           it
           was
           not
           a
           Repentance
           unto
           Life
           ,
           for
           that
           must
           be
           of
           all
           Sin
           ,
           tho
           of
           some
           more
           eminently
           than
           of
           others
           ?
           God
           had
           Mercy
           on
           wicked
           Ahab
           ,
           and
           said
           to
           the
           Prophet
           ,
           
             Dost
             thou
             not
             see
             how
          
           Ahab
           
             humbleth
             himself
          
           ?
           yet
           Ahab
           was
           far
           from
           saving
           general
           Repentance
           .
           God
           hath
           Mercy
           on
           the
           Wicked
           generally
           in
           delaying
           the
           inflicting
           of
           his
           Judgments
           against
           them
           ,
           sometimes
           during
           the
           course
           of
           a
           long
           Life
           :
           and
           many
           think
           that
           he
           hath
           Mercy
           on
           the
           Devils
           till
           the
           Day
           of
           Judgment
           .
        
         
         
           It
           hath
           puzled
           many
           eminent
           Divines
           ,
           how
           it
           can
           consist
           with
           God's
           Justice
           to
           shew
           any
           Mercy
           to
           the
           Reprobate
           :
           for
           if
           without
           Satisfaction
           to
           his
           Justice
           he
           might
           be
           merciful
           ,
           he
           might
           have
           forborn
           for
           ever
           to
           punish
           any
           Sin
           ,
           much
           more
           to
           punish
           the
           Sin
           of
           the
           Elect
           ;
           and
           if
           he
           might
           forbear
           Punishment
           of
           Sin
           for
           an
           hundred
           Years
           ,
           no
           Man
           can
           determine
           when
           he
           behoved
           to
           begin
           ,
           so
           that
           he
           might
           delay
           for
           a
           Million
           of
           Millions
           of
           Years
           .
        
         
           The
           Difficulty
           is
           increased
           ,
           because
           many
           good
           Men
           through
           the
           hatred
           of
           the
           Socinian
           ,
           Popish
           and
           Arminian
           Opinion
           ,
           that
           Christ
           died
           equally
           for
           all
           Men
           ,
           and
           procured
           them
           universal
           Grace
           ,
           that
           they
           might
           repent
           or
           not
           repent
           at
           their
           Option
           ,
           run
           into
           the
           other
           Extream
           ,
           that
           Christ
           purchased
           nothing
           but
           to
           the
           Elect
           ;
           and
           therefore
           endeavour
           to
           loose
           the
           Knot
           by
           the
           resemblance
           of
           Civil
           Powers
           ,
           whom
           Justice
           obligeth
           to
           punish
           ,
           but
           leaves
           the
           Time
           to
           their
           Discretion
           .
           This
           Solution
           importeth
           nothing
           ,
           for
           the
           Justice
           of
           Civil
           Powers
           is
           not
           to
           expiate
           ,
           but
           to
           suppress
           Crimes
           :
           That
           which
           deserves
           eternal
           Punishment
           ,
           can
           never
           be
           expiated
           by
           all
           that
           they
           are
           able
           to
           do
           ;
           but
           God's
           Justice
           is
           for
           Expiation
           .
           I
           doubt
           not
           that
           the
           Mediator
           hath
           procured
           Temporal
           Mercies
           even
           for
           the
           Reprobate
           ,
           and
           that
           tho
           by
           his
           Purchase
           there
           is
           no
           Grace
           given
           them
           ,
           yet
           that
           it
           is
           sincerely
           offered
           to
           all
           that
           come
           to
           Discretion
           ,
           and
           that
           it
           was
           the
           Reprobates
           fault
           that
           they
           did
           reject
           it
           ,
           and
           will
           be
           their
           eternal
           Accusation
           against
           themselves
           ,
           else
           how
           could
           it
           be
           said
           ,
           
             Turn
             ye
             ,
             turn
             ye
             ,
             Why
             will
             ye
             die
             ?
          
           Nor
           could
           it
           be
           complained
           by
           God
           ,
           
             That
             they
             would
             have
             none
             of
             him
             ,
             that
             they
             hardened
             their
             Hearts
             ,
             and
             stiffned
             their
             Necks
             
             against
             him
             .
          
           Nor
           on
           the
           contrary
           ,
           
             That
             his
             long-suffering
             Patience
             leads
             unto
             Repentance
             .
          
           Tho
           this
           may
           be
           said
           only
           for
           the
           Elect
           ,
           it
           is
           also
           said
           ,
           
             I
             gave
             them
             time
             to
             repent
             ,
             and
             they
             repented
             not
          
           ;
           which
           could
           only
           be
           meant
           of
           the
           Reprobate
           ,
           who
           are
           frequently
           said
           to
           be
           inexcusable
           ,
           that
           is
           ,
           they
           have
           no
           Excuse
           that
           they
           have
           thrown
           themselves
           into
           Misery
           ;
           yea
           their
           own
           Natural
           Conscience
           shall
           not
           suffer
           them
           to
           think
           that
           they
           were
           inevitably
           miserable
           .
           It
           is
           not
           enough
           to
           say
           ,
           that
           the
           Reprobate
           are
           inexcusable
           ,
           because
           there
           are
           many
           Sins
           that
           they
           might
           have
           omitted
           ,
           and
           did
           not
           ,
           if
           the
           Remainder
           were
           inevitably
           effectual
           for
           their
           Damnation
           .
        
         
           I
           do
           not
           think
           that
           the
           outward
           Privileges
           of
           the
           Church
           ,
           and
           the
           Tastes
           of
           the
           Powers
           of
           the
           World
           to
           come
           ,
           and
           that
           Illumination
           that
           even
           Reprobates
           attain
           who
           never
           had
           true
           and
           saving
           Grace
           ,
           in
           which
           they
           exceed
           the
           finest
           Heathens
           ,
           are
           otherwise
           accountable
           than
           by
           the
           Purchase
           of
           Christ
           :
           Nay
           ,
           I
           do
           not
           believe
           that
           the
           damned
           Spirits
           having
           liberty
           of
           going
           to
           and
           fro
           in
           the
           Earth
           ,
           is
           from
           Mercy
           ,
           as
           if
           their
           Damnation
           were
           allayed
           or
           abated
           till
           the
           general
           Judgment
           ;
           but
           that
           they
           are
           sent
           out
           as
           the
           Executioners
           of
           God's
           Justice
           ,
           being
           still
           in
           that
           Torment
           of
           Conscience
           wherein
           Hell
           doth
           consist
           ,
           tho
           it
           be
           allayed
           by
           accidental
           Consequences
           ,
           being
           by
           their
           acting
           somewhat
           diverted
           from
           the
           full
           poring
           on
           their
           Misery
           .
           God
           only
           knows
           the
           exact
           Proportion
           of
           Punishment
           and
           Sin
           ,
           according
           to
           Merit
           ;
           and
           as
           the
           Damned
           always
           continue
           and
           encrease
           in
           their
           Hatred
           against
           God
           ,
           so
           their
           Misery
           may
           be
           increased
           .
        
         
           There
           is
           also
           a
           Resemblance
           between
           the
           Mercy
           of
           the
           Creator
           and
           the
           Creature
           ,
           that
           neither
           is
           
           extended
           to
           every
           kind
           of
           Evil
           ;
           some
           Punishments
           may
           be
           so
           great
           that
           will
           not
           breed
           Pity
           in
           the
           most
           merciful
           ,
           because
           of
           the
           Atrocity
           of
           the
           Crimes
           :
           so
           the
           Mercy
           of
           God
           extends
           not
           to
           the
           Sin
           against
           the
           Holy
           Ghost
           ,
           which
           must
           imply
           a
           high
           measure
           of
           Knowledg
           of
           the
           Divine
           Perfections
           ,
           and
           yet
           by
           the
           Exorbitancy
           of
           Self-love
           ,
           a
           Hatred
           and
           Despite
           against
           God
           ,
           as
           not
           bestowing
           so
           much
           as
           these
           malicious
           Wretches
           think
           he
           should
           .
           And
           I
           think
           that
           was
           a
           main
           Difference
           in
           the
           Fall
           of
           the
           damned
           Spirits
           ,
           and
           Adam's
           Fall
           ,
           tho
           he
           was
           innocent
           ,
           and
           had
           a
           great
           measure
           of
           Knowledg
           and
           Happiness
           ,
           yet
           far
           short
           of
           theirs
           ,
           they
           abode
           not
           in
           that
           Station
           God
           placed
           them
           in
           ;
           for
           by
           their
           Sin
           they
           desired
           to
           rise
           higher
           ,
           and
           therefore
           in
           God's
           Justice
           they
           were
           brought
           exceeding
           much
           lower
           .
           How
           far
           they
           have
           lost
           of
           their
           Natural
           Perfections
           I
           know
           not
           ,
           but
           sure
           they
           have
           lost
           their
           Moral
           Perfections
           ,
           and
           that
           Joy
           wherewith
           once
           they
           were
           blessed
           :
           they
           tempted
           Man
           by
           the
           same
           Bait
           ,
           by
           which
           they
           deceived
           themselves
           ,
           inducing
           them
           to
           be
           discontent
           with
           what
           God
           had
           given
           ,
           and
           that
           he
           had
           forbidden
           to
           eat
           of
           that
           Fruit
           ,
           not
           as
           a
           Badg
           of
           their
           Obedience
           in
           an
           indifferent
           thing
           ,
           as
           to
           which
           they
           had
           no
           inbred
           Principle
           to
           prompt
           them
           on
           either
           side
           ,
           but
           because
           he
           envied
           the
           Happiness
           they
           would
           attain
           to
           by
           eating
           that
           Fruit
           which
           would
           make
           them
           wise
           ,
           to
           know
           both
           Good
           and
           Evil
           :
           therefore
           the
           Devils
           seem
           to
           have
           sinned
           against
           the
           Holy
           Ghost
           ,
           which
           Man
           being
           of
           a
           less
           Capacity
           ,
           did
           not
           ;
           and
           none
           but
           those
           Men
           that
           attained
           to
           the
           Gifts
           of
           Illumination
           ,
           and
           the
           Taste
           of
           the
           Powers
           of
           the
           World
           to
           come
           ,
           and
           yet
           do
           despite
           against
           God
           ,
           cannot
           be
           restored
           ,
           nor
           are
           not
           to
           be
           prayed
           
           for
           ,
           in
           whom
           no
           doubt
           Hell
           is
           begun
           by
           the
           tormenting
           of
           their
           Conscience
           :
           and
           therefore
           God's
           Way
           is
           equal
           ,
           both
           as
           to
           Angels
           and
           Men
           ;
           yet
           in
           Justice
           he
           was
           not
           obliged
           to
           have
           Mercy
           upon
           any
           Sinner
           ,
           but
           it
           was
           not
           congruous
           to
           his
           glorious
           Nature
           to
           receive
           into
           Favour
           such
           horrid
           Sinners
           .
        
         
           There
           is
           another
           Resemblance
           of
           the
           Mercy
           of
           the
           Creator
           and
           the
           Creature
           ,
           that
           it
           is
           not
           equally
           to
           be
           applied
           to
           those
           who
           have
           the
           Offer
           of
           a
           Reconciliation
           upon
           Repentance
           ,
           and
           do
           obstinately
           reject
           that
           Offer
           ,
           and
           will
           continue
           to
           insist
           in
           ,
           and
           approve
           the
           Injuries
           done
           .
           By
           Reflection
           on
           our
           own
           Mind
           we
           find
           it
           to
           be
           so
           in
           Men
           ,
           and
           yet
           it
           is
           evident
           to
           be
           no
           part
           of
           our
           Essence
           or
           Nature
           ;
           and
           therefore
           it
           must
           be
           an
           inbred
           Principle
           freely
           given
           of
           God
           ,
           and
           a
           part
           of
           his
           Image
           .
           God
           hath
           incited
           us
           to
           forgive
           those
           that
           offend
           us
           to
           seventy
           and
           seven
           times
           ,
           yet
           still
           it
           is
           upon
           their
           Return
           .
           Mercy
           may
           take
           place
           by
           Forgiveness
           simply
           given
           ,
           without
           an
           Offer
           of
           Reconciliation
           ,
           but
           it
           exceeds
           Humanity
           to
           forgive
           so
           far
           as
           not
           only
           not
           to
           endeavour
           Punishment
           ,
           but
           to
           offer
           Reconciliation
           when
           it
           is
           obstinately
           refused
           .
        
         
           There
           is
           yet
           another
           Resemblance
           of
           the
           Mercy
           of
           God
           and
           Man
           ,
           that
           there
           is
           no
           Right
           in
           the
           Injurer
           to
           claim
           it
           ,
           tho
           he
           may
           implore
           it
           ,
           but
           it
           is
           an
           Act
           of
           Benignity
           and
           Goodness
           :
           God
           hath
           injured
           no
           Creature
           if
           he
           had
           never
           received
           into
           Favour
           any
           Sinner
           ;
           
             But
             he
             will
             have
             Mercy
             on
             whom
             he
             will
             have
             Mercy
             ,
             and
             whom
             he
             will
             he
             hardeneth
             :
          
           that
           is
           ,
           he
           giveth
           the
           Offer
           of
           Mercy
           and
           Reconciliation
           ,
           and
           permitteth
           the
           Wicked
           to
           reject
           the
           Offer
           ,
           whereby
           they
           become
           more
           hardened
           in
           their
           Sin
           and
           Impenitence
           .
        
         
         
           But
           infinite
           is
           the
           Distance
           and
           the
           Difference
           between
           the
           Mercy
           of
           God
           ,
           and
           the
           Mercy
           of
           Men.
           For
           ;
        
         
           1.
           
           Man's
           Mercy
           may
           by
           contrary
           Custom
           be
           eradicated
           ,
           and
           Cruelty
           succeed
           in
           its
           place
           ;
           Man's
           Mercy
           may
           be
           overcome
           with
           the
           frequency
           of
           Injuries
           :
           nothing
           like
           these
           can
           befal
           in
           the
           Mercy
           of
           God
           ,
           which
           is
           unchangeable
           ,
           and
           no
           multitude
           of
           Sins
           can
           be
           so
           great
           as
           should
           give
           Despair
           .
        
         
           2.
           
           Man's
           Mercy
           if
           it
           be
           obtained
           and
           violated
           in
           the
           same
           kind
           is
           hardly
           renewed
           ,
           but
           where
           God
           hath
           once
           given
           Pardon
           ,
           no
           new
           Breach
           doth
           exclude
           it
           ;
           yea
           he
           gives
           Repentance
           ,
           exciting
           the
           Sinner
           thereto
           ,
           that
           he
           may
           forgive
           sutably
           to
           his
           Nature
           ,
           and
           oft
           accepts
           general
           Repentance
           of
           inadverted
           Sins
           ,
           and
           even
           habitual
           Repentance
           ,
           where
           actual
           cannot
           be
           exerted
           ,
           as
           in
           those
           that
           die
           before
           they
           have
           time
           to
           have
           an
           elicite
           Act
           of
           Repentance
           for
           Sins
           committed
           immediately
           before
           Death
           .
        
         
           3.
           
           Man's
           Mercy
           doth
           oft
           go
           no
           further
           than
           Compassion
           ,
           and
           desire
           to
           help
           without
           Ability
           .
           God's
           Omnipotence
           does
           ever
           make
           his
           Mercy
           effectual
           and
           compleat
           .
        
         
           4.
           
           Man
           doth
           often
           forgive
           one
           Fault
           ,
           and
           retain
           others
           ;
           God's
           Forgiveness
           of
           Sin
           is
           ever
           entire
           and
           universal
           ,
           where
           it
           is
           :
           for
           all
           Sins
           preceding
           are
           ever
           forgiven
           ,
           where
           there
           is
           Repentance
           for
           all
           Sin
           ;
           but
           where
           some
           Temporal
           Punishment
           is
           only
           forgiven
           ,
           the
           Sin
           is
           not
           forgiven
           simply
           .
        
         
           5.
           
           Man
           may
           repent
           that
           he
           did
           forgive
           ,
           whether
           by
           the
           mutability
           of
           his
           Nature
           ,
           or
           by
           the
           discovery
           of
           aggravating
           Circumstances
           unknown
           
           when
           he
           forgave
           ;
           nothing
           of
           this
           can
           occur
           to
           the
           Omniscient
           God.
           
        
         
           6.
           
           Injuries
           may
           be
           so
           atrocious
           that
           exceed
           Man's
           Mercy
           (
           without
           supernatural
           Grace
           )
           in
           which
           he
           will
           never
           offer
           Reconciliation
           .
           No
           Sin
           can
           be
           so
           hainous
           ,
           but
           that
           the
           Merit
           of
           Christ
           is
           sufficient
           for
           remitting
           it
           ,
           not
           excepting
           the
           Sin
           against
           the
           Holy
           Ghost
           ,
           which
           is
           not
           unpardonable
           by
           the
           Insufficiency
           of
           Christ's
           Merit
           ,
           neither
           yet
           because
           there
           is
           less
           Power
           in
           Man
           to
           repent
           for
           that
           Sin
           than
           others
           ,
           because
           he
           is
           utterly
           incapable
           to
           repent
           for
           any
           Sin
           till
           God
           give
           him
           the
           Grace
           of
           Repentance
           ,
           but
           because
           it
           is
           incongruous
           to
           the
           Divine
           Nature
           ,
           and
           to
           the
           Glory
           of
           God
           ,
           to
           receive
           into
           favour
           such
           Sinners
           :
           But
           in
           all
           others
           ,
           tho
           they
           were
           as
           Crimson
           ,
           God
           offereth
           Pardon
           and
           Reconciliation
           ,
           and
           will
           effectually
           give
           them
           ,
           if
           the
           Offer
           be
           not
           obstinately
           rejected
           ;
           yea
           the
           height
           of
           God's
           pardoning
           Mercy
           reaches
           so
           far
           ,
           that
           he
           hath
           even
           had
           Mercy
           upon
           frequent
           and
           long
           Rejecters
           ,
           pulling
           them
           as
           Firebrands
           out
           of
           the
           Fire
           ,
           whose
           Souls
           did
           cleave
           to
           their
           Abominations
           ;
           and
           he
           continueth
           many
           such
           Sinners
           in
           Life
           without
           kindling
           Hell
           in
           their
           Consciences
           ,
           with
           design
           to
           magnify
           his
           Mercy
           upon
           them
           ;
           wherein
           Consideration
           may
           be
           had
           of
           the
           Kindness
           he
           had
           to
           their
           Ancestors
           ,
           or
           of
           their
           extraordinary
           Temptations
           ,
           or
           simply
           by
           his
           absolutely
           free
           and
           unbounded
           Grace
           :
           but
           these
           Firebrands
           are
           but
           some
           and
           few
           ,
           and
           ought
           not
           to
           encourage
           Sinners
           to
           cleave
           to
           their
           Sins
           ,
           and
           reject
           the
           Offer
           of
           Mercy
           and
           Reconciliation
           .
           We
           have
           one
           clear
           Example
           of
           Pardon
           to
           the
           Thief
           on
           the
           Cross
           at
           the
           point
           of
           Death
           ,
           that
           none
           might
           despair
           ,
           and
           but
           one
           ,
           that
           none
           might
           presume
           .
        
         
         
           God's
           long-suffering
           Patience
           and
           Forbearance
           of
           Sinners
           ,
           are
           Acts
           of
           his
           Mercy
           ,
           whereby
           the
           Effect
           of
           his
           Justice
           is
           delayed
           ,
           which
           are
           never
           in
           vain
           ;
           for
           either
           forgiving
           Mercy
           doth
           at
           last
           take
           place
           ,
           or
           at
           least
           the
           Glory
           of
           God's
           Goodness
           is
           manifested
           upon
           obstinate
           ,
           inexcusable
           ,
           and
           self-condemned
           Sinners
           ,
           not
           that
           he
           delights
           or
           designs
           to
           make
           them
           such
           ,
           but
           to
           manifest
           the
           superabundance
           of
           his
           Grace
           ,
           in
           giving
           them
           a
           sincere
           and
           true
           Offer
           of
           Reconciliation
           ,
           and
           not
           by
           causing
           them
           to
           reject
           it
           ,
           but
           by
           not
           causing
           them
           to
           entertain
           it
           ,
           when
           his
           Glory
           did
           not
           require
           it
           .
        
         
           The
           Mercy
           of
           God
           is
           a
           most
           eminent
           and
           most
           amiable
           Moral
           Perfection
           ;
           his
           other
           Goodness
           doth
           either
           presuppose
           something
           in
           the
           Object
           ,
           not
           as
           a
           Merit
           ,
           but
           as
           a
           Mean.
           His
           Faithfulness
           supposeth
           the
           Faith
           of
           his
           Creatures
           ,
           trusting
           or
           hoping
           for
           that
           Good
           which
           he
           hath
           not
           promised
           ,
           nor
           shown
           that
           he
           hath
           purposed
           it
           .
           His
           Goodness
           in
           Creation
           ,
           supposeth
           nothing
           in
           the
           Object
           for
           it
           ,
           yet
           nothing
           against
           it
           ;
           but
           his
           forgiving
           Mercy
           and
           Reconciliation
           presuppose
           those
           things
           which
           are
           extreamly
           opposite
           ,
           sometimes
           the
           most
           irrational
           Injury
           and
           Enmity
           ,
           actually
           in
           some
           ,
           and
           habitually
           in
           all
           by
           natural
           or
           acquired
           Inclinations
           .
        
         
           Mercy
           is
           the
           most
           amiable
           Divine
           Perfection
           that
           provoketh
           the
           most
           fervent
           Love
           to
           God
           ;
           as
           Christ
           said
           to
           the
           Woman
           who
           washed
           his
           Feet
           with
           her
           Tears
           ,
           and
           wiped
           them
           with
           her
           Hair
           ,
           
             Her
             Sins
             which
             are
             many
             ,
             are
             forgiven
             ,
             for
             she
             loved
             much
             ;
             but
             to
             whom
             little
             is
             forgiven
             ,
             the
             same
             love
             little
             .
          
        
         
           There
           is
           more
           of
           Mercy
           expressed
           in
           the
           whole
           course
           of
           Scripture
           ,
           than
           of
           all
           the
           other
           Divine
           
           Perfections
           ,
           the
           main
           Scope
           thereof
           being
           to
           shew
           the
           Mercy
           of
           God
           towards
           Mankind
           ,
           which
           he
           foresaw
           lapsed
           in
           a
           miserable
           Condition
           ,
           and
           of
           his
           inconceivable
           Mercy
           :
           he
           designed
           the
           way
           of
           their
           escape
           from
           Misery
           ,
           and
           their
           becoming
           Heirs
           of
           Glory
           through
           the
           Satisfaction
           of
           his
           Son
           Christ
           Jesus
           ;
           whereby
           he
           might
           give
           Mercy
           and
           Forgiveness
           ,
           without
           incroaching
           upon
           his
           Justice
           ,
           and
           so
           made
           both
           Mercy
           and
           Justice
           to
           meet
           together
           ,
           and
           attain
           both
           their
           Effects
           .
        
         
           When
           God
           manifested
           himself
           to
           his
           beloved
           Moses
           ,
           and
           proclaimed
           his
           Name
           before
           him
           ,
           by
           which
           he
           would
           be
           designed
           as
           his
           most
           proper
           Character
           ,
           he
           said
           ,
           
             The
             Lord
             ,
             the
             Lord
             God
             ,
             merciful
             and
             gracious
             ,
             long-suffering
             and
             abundant
             in
             Goodness
             and
             Truth
             ,
             keeping
             Mercy
             for
             thousands
             ,
             forgiving
             Iniquity
             ,
             Transgression
             and
             Sin
             ,
             and
             that
             will
             in
             no
             way
             clear
             the
             Gulilty
             .
          
           Mercy
           is
           the
           leading
           and
           inculcate
           Attribute
           ,
           thrice
           repeated
           ,
           Justice
           is
           last
           .
           The
           Paths
           of
           the
           Lord
           are
           not
           only
           said
           to
           be
           merciful
           ,
           but
           Mercy
           
             in
             abstracto
          
           ;
           and
           
             his
             Mercy
             is
             plenteous
             ,
             he
             is
             full
             of
             Mercy
             ,
             his
             Mercy
             is
             multiplied
             ,
             Mercy
             belongeth
             to
             him
             ,
             he
             desireth
             Mercy
             rather
             than
             Sacrifice
             ,
             his
             Mercy
             is
             tender
             ,
             he
             is
             rich
             in
             Mercy
             ,
             his
             Mercy
             is
             everlasting
             ,
          
           it
           is
           his
           Saints
           Joy
           who
           sing
           of
           his
           Mercy
           .
        
      
       
         
         
           
             MEDITATION
             XVI
          
           .
           Upon
           the
           Faithfulness
           of
           God.
           
        
         
           FAithfulness
           is
           that
           Perfection
           whereof
           Faith
           or
           Trust
           doth
           immediately
           lay
           hold
           ,
           and
           rest
           .
           The
           Term
           is
           diversly
           taken
           ,
           there
           is
           not
           another
           proper
           Word
           but
           it
           to
           signify
           both
           the
           being
           worthy
           of
           Trust
           and
           Faith
           ,
           and
           the
           having
           Faith
           :
           But
           when
           it
           is
           applied
           to
           God
           ,
           it
           imports
           not
           the
           Subject
           ,
           but
           the
           fitted
           Object
           of
           the
           Faith
           ,
           which
           doth
           import
           an
           Inclination
           to
           do
           that
           Good
           which
           is
           believed
           or
           hoped
           for
           ,
           sutably
           to
           the
           Giver
           and
           Receiver
           ,
           freely
           ,
           without
           Right
           to
           claim
           it
           ;
           where-ever
           there
           is
           a
           Right
           to
           claim
           ,
           there
           is
           an
           Obligement
           or
           Tie
           to
           perform
           ,
           and
           the
           Performance
           is
           an
           Act
           of
           Justice
           ,
           not
           of
           Benignity
           ,
           or
           meer
           Decency
           .
        
         
           The
           moral
           Perfections
           of
           Men
           are
           of
           three
           sorts
           ,
           Justice
           ,
           Benignity
           and
           Decency
           ;
           Justice
           implies
           an
           Obligement
           or
           Tie
           to
           perform
           ,
           and
           a
           Right
           or
           Power
           to
           claim
           and
           exact
           .
           Benignity
           is
           an
           Inclination
           to
           do
           good
           to
           another
           ,
           freely
           ,
           without
           Necessity
           ,
           or
           Obligement
           to
           do
           it
           ,
           or
           Right
           to
           claim
           it
           ;
           which
           sometimes
           respects
           its
           Object
           under
           no
           other
           Consideration
           than
           that
           it
           's
           capable
           of
           that
           Good
           ,
           and
           this
           is
           specially
           called
           Goodness
           :
           Such
           is
           God's
           Goodness
           in
           Creation
           ,
           Preservation
           ,
           and
           giving
           those
           good
           things
           which
           are
           not
           believed
           or
           expected
           ,
           such
           as
           Acts
           of
           
           meer
           Liberality
           ;
           but
           other
           Acts
           of
           Benignity
           are
           upon
           special
           Considerations
           ,
           beside
           the
           Capacity
           to
           receive
           ,
           as
           Mercy
           to
           the
           Miserable
           ,
           tho
           they
           do
           not
           trust
           or
           expect
           it
           ;
           but
           Faithfulness
           considers
           the
           Object
           ,
           as
           trusting
           or
           hoping
           ,
           not
           simply
           ;
           for
           one
           may
           trust
           or
           hope
           for
           that
           that
           is
           not
           sutable
           for
           him
           to
           receive
           ,
           or
           for
           the
           Person
           trusted
           to
           give
           ,
           and
           so
           it
           is
           an
           unwarrantable
           Expectation
           ,
           and
           not
           Faith
           ,
           but
           Presumption
           :
           Such
           was
           the
           desire
           of
           the
           Mother
           of
           Zebedee's
           Children
           to
           Christ
           ,
           That
           the
           one
           might
           sit
           on
           his
           Right-hand
           ,
           and
           the
           other
           on
           his
           Left-hand
           in
           his
           Kingdom
           ;
           and
           such
           is
           commonly
           the
           Hope
           of
           the
           Hypocrite
           ,
           who
           trusts
           to
           obtain
           Happiness
           without
           Holiness
           .
           But
           Faith
           must
           be
           a
           well-grounded
           Faith
           ,
           hoping
           or
           trusting
           for
           such
           things
           as
           are
           becoming
           the
           Person
           trusted
           to
           give
           ,
           and
           the
           Truster
           to
           receive
           ,
           and
           that
           upon
           Consideration
           that
           trusteth
           ;
           for
           tho
           the
           Good
           done
           were
           both
           sutable
           to
           the
           Giver
           and
           Receiver
           ,
           yet
           were
           not
           given
           to
           the
           Receiver
           as
           trusting
           and
           hoping
           to
           receive
           ,
           it
           were
           an
           Act
           of
           Goodness
           ,
           but
           not
           an
           Act
           of
           Faithfulness
           .
           The
           third
           sort
           of
           Moral
           Perfections
           is
           Decency
           ,
           which
           respects
           the
           Actor
           only
           ,
           and
           not
           any
           other
           ,
           and
           is
           done
           alone
           ,
           because
           it
           is
           sutable
           and
           becoming
           that
           Person
           so
           to
           behave
           .
           Every
           Vertue
           or
           Moral
           Perfection
           consisteth
           in
           a
           Congruity
           to
           the
           Actor
           ,
           and
           so
           is
           Decency
           ,
           whether
           the
           Act
           be
           terminate
           on
           the
           Actor
           ,
           or
           on
           another
           :
           But
           there
           is
           no
           special
           Name
           to
           signify
           that
           Decency
           that
           terminates
           on
           the
           Actor
           ,
           but
           it
           retains
           the
           common
           Name
           ,
           and
           so
           is
           Decency
           strictly
           taken
           .
        
         
           As
           Man
           beareth
           the
           Image
           of
           God
           ,
           the
           Light
           of
           Nature
           shews
           ,
           that
           all
           those
           Perfections
           which
           
           he
           gave
           Man
           ,
           are
           originally
           and
           eminently
           in
           God.
           He
           is
           just
           ,
           and
           acknowledges
           himself
           Debtor
           so
           to
           be
           ,
           in
           the
           distribution
           of
           Rewards
           and
           Punishments
           ,
           in
           the
           performance
           of
           his
           Promises
           ,
           whence
           there
           is
           a
           Right
           to
           claim
           them
           ,
           tho
           there
           be
           no
           Power
           to
           exact
           them
           :
           He
           is
           good
           ,
           and
           doth
           good
           in
           some
           kind
           to
           all
           ;
           he
           makes
           his
           Sun
           to
           shine
           ,
           and
           his
           Rain
           to
           fall
           upon
           the
           Just
           and
           Unjust
           ;
           he
           openeth
           his
           bountiful
           Hand
           ,
           and
           bestows
           what
           is
           necessary
           for
           every
           living
           thing
           ,
           while
           he
           allows
           it
           Life
           :
           He
           is
           merciful
           and
           pitieth
           the
           very
           Ravens
           when
           they
           cry
           for
           want
           of
           Food
           ,
           and
           much
           more
           supplies
           the
           Necessities
           of
           Men
           ,
           even
           when
           they
           do
           not
           trust
           or
           expect
           it
           .
           All
           these
           Perfections
           respect
           his
           Creatures
           ,
           and
           it
           is
           evident
           that
           they
           are
           without
           Obligation
           ,
           and
           in
           that
           differ
           from
           his
           Justice
           ,
           and
           so
           is
           also
           his
           Providence
           and
           Government
           of
           the
           World
           :
           but
           his
           Truth
           and
           his
           Wisdom
           are
           Perfections
           terminated
           on
           himself
           ,
           as
           their
           peculiar
           End
           ,
           they
           are
           free
           ,
           for
           none
           can
           be
           obliged
           to
           himself
           ;
           yet
           they
           are
           more
           necessary
           than
           the
           Acts
           of
           Bounty
           ,
           which
           he
           might
           forbear
           ,
           but
           they
           are
           comprehended
           under
           the
           Decency
           proper
           to
           God
           on
           his
           own
           account
           ,
           tho
           there
           had
           never
           been
           a
           Creature
           ,
           he
           would
           ever
           have
           been
           true
           ,
           his
           Thoughts
           being
           ever
           conform
           to
           their
           Objects
           .
        
         
           The
           Faithfulness
           of
           God
           then
           is
           comprehended
           in
           his
           Bounty
           or
           Benignity
           ,
           respecting
           his
           Creature
           as
           warrantably
           trusting
           in
           him
           .
        
         
           As
           the
           Term
           Faithfulness
           is
           variously
           taken
           ,
           so
           the
           thing
           is
           commonly
           very
           indistinctly
           ,
           and
           sometimes
           erroniously
           understood
           ,
           confounding
           Faithfulness
           with
           Justice
           and
           Truth
           ;
           and
           supposing
           there
           is
           no
           Warrant
           for
           Faithfulness
           but
           upon
           
           Promise
           ,
           and
           upon
           the
           Truth
           of
           God
           in
           that
           Promise
           ,
           which
           is
           a
           great
           Mistake
           ;
           for
           the
           Performance
           of
           a
           Promise
           is
           an
           Act
           of
           Justice
           ,
           and
           Truth
           is
           not
           an
           Object
           of
           Trust
           ,
           but
           when
           Words
           or
           Signs
           to
           express
           it
           are
           emitted
           ;
           but
           Faith
           may
           warrantably
           be
           where
           God
           hath
           made
           no
           Promise
           ,
           nor
           expressed
           any
           Word
           .
           When
           God
           created
           Angels
           and
           Men
           ,
           before
           he
           made
           any
           Promise
           to
           them
           ,
           they
           did
           know
           from
           his
           excellent
           Nature
           ,
           and
           firmly
           trust
           ,
           that
           if
           they
           did
           not
           offend
           him
           he
           would
           never
           make
           them
           miserable
           ,
           and
           they
           might
           have
           trusted
           for
           particular
           Favours
           ,
           not
           in
           the
           way
           of
           Reward
           .
           I
           know
           no
           clear
           Evidence
           from
           Scripture
           ,
           that
           God
           promised
           to
           Adam
           that
           he
           should
           never
           be
           annihilated
           ,
           only
           I
           see
           that
           he
           threatneth
           Death
           if
           he
           transgressed
           his
           Command
           in
           eating
           the
           forbidden
           Fruit
           ;
           whence
           it
           is
           collected
           that
           God
           promised
           him
           Eternal
           Life
           ,
           and
           even
           Immortality
           ,
           and
           that
           he
           entered
           into
           Covenant
           with
           him
           ,
           wherein
           Adam
           willingly
           ingaged
           himself
           to
           the
           Obedience
           of
           God
           ,
           and
           God
           did
           promise
           Life
           and
           Immortality
           to
           him
           ,
           to
           his
           Wife
           ,
           and
           their
           Posterity
           ,
           and
           to
           raise
           them
           from
           an
           Animal
           Life
           on
           Earth
           ,
           to
           an
           Angelical
           Life
           in
           Heaven
           ,
           without
           the
           Dissolution
           of
           Soul
           and
           Body
           by
           Death
           ;
           and
           (
           as
           it
           is
           commonly
           believed
           )
           the
           good
           Angels
           after
           they
           had
           given
           proof
           of
           their
           Obedience
           ,
           were
           confirmed
           ,
           that
           they
           should
           never
           fall
           .
           There
           is
           no
           less
           ground
           to
           believe
           that
           the
           like
           Favour
           would
           have
           been
           granted
           to
           Man
           not
           only
           for
           himself
           ,
           that
           he
           should
           not
           fall
           ,
           but
           that
           a
           greater
           measure
           of
           Perfection
           should
           be
           given
           to
           his
           Posterity
           ,
           that
           they
           might
           not
           be
           under
           the
           Necessity
           of
           falling
           ;
           and
           it
           is
           evident
           and
           certain
           ,
           that
           
           by
           his
           Transgression
           in
           eating
           the
           forbidden
           Fruit
           ,
           he
           lost
           these
           Benefits
           both
           to
           himself
           and
           his
           Posterity
           ;
           but
           by
           the
           infinite
           Mercy
           and
           Benignity
           of
           God
           ,
           Christ
           the
           second
           Adam
           perfected
           and
           performed
           what
           the
           first
           Adam
           had
           lost
           .
        
         
           Can
           any
           Man
           pretend
           that
           the
           particular
           Favours
           that
           the
           Saints
           have
           always
           prayed
           for
           from
           God
           ,
           were
           all
           promised
           by
           God
           ?
           or
           ,
           did
           he
           express
           his
           Purpose
           to
           give
           them
           ?
           No
           certainly
           ,
           and
           yet
           they
           did
           warrantably
           trust
           ,
           and
           prayed
           in
           Faith
           for
           them
           ,
           and
           obtained
           that
           which
           they
           prayed
           for
           ;
           whereof
           there
           are
           innumerable
           Examples
           in
           Scripture
           and
           Experience
           :
           And
           therefore
           it
           is
           said
           ,
           that
           the
           fervent
           Prayer
           of
           the
           Godly
           availeth
           much
           :
           If
           the
           Import
           of
           Mens
           Prayers
           should
           only
           be
           ,
           that
           God
           should
           be
           just
           in
           the
           performance
           of
           his
           Promise
           ,
           and
           be
           as
           good
           his
           Word
           ,
           I
           see
           not
           how
           Prayer
           could
           be
           said
           to
           avail
           much
           ;
           for
           God
           would
           be
           true
           and
           just
           whether
           any
           Creature
           prayed
           or
           not
           :
           But
           God
           granteth
           many
           things
           upon
           the
           earnest
           Prayer
           of
           his
           People
           ,
           which
           were
           neither
           promised
           nor
           necessary
           ,
           and
           had
           no
           other
           Conveniency
           but
           to
           satisfy
           their
           longing
           Desire
           ,
           which
           if
           it
           be
           not
           incongruous
           for
           God
           to
           do
           ,
           or
           them
           to
           receive
           ,
           as
           being
           hurtful
           to
           them
           ,
           if
           Faith
           be
           not
           wanting
           ,
           the
           Effect
           will
           not
           fail
           .
           Was
           there
           either
           Necessity
           or
           Promise
           for
           the
           Prophet's
           stopping
           the
           Clouds
           of
           Heaven
           for
           three
           Years
           and
           six
           Months
           ?
           and
           for
           obtaining
           Rain
           when
           there
           was
           no
           second
           Cause
           for
           it
           ?
           Is
           it
           not
           warrantable
           to
           pray
           to
           be
           inclined
           or
           directed
           in
           the
           Choice
           of
           a
           Calling
           ,
           a
           Match
           ,
           or
           any
           lawful
           Undertaking
           ,
           or
           for
           the
           Success
           of
           the
           Choice
           ?
           Is
           there
           any
           Promise
           for
           these
           Particulars
           ?
           Yea
           tho
           it
           be
           said
           by
           Christ
           to
           the
           Apostles
           ,
           
             That
             whatsoever
             ye
             shall
          
           
           
             ask
             the
             Father
             in
             my
             Name
             ,
             he
             will
             do
             it
             ,
          
           I
           take
           it
           rather
           to
           be
           a
           Declaration
           of
           God's
           Faithfulness
           ,
           and
           of
           the
           Effect
           of
           faithful
           Prayer
           ,
           not
           signifying
           an
           Engagement
           ,
           but
           a
           Resolution
           :
           And
           I
           think
           it
           were
           a
           very
           unbecoming
           manner
           of
           praying
           ,
           to
           say
           ,
           Lord
           ,
           Thou
           hast
           promised
           that
           whatsoever
           I
           demand
           in
           Christ's
           Name
           ,
           thou
           wilt
           grant
           it
           ;
           this
           I
           demand
           ,
           and
           therefore
           I
           claim
           it
           as
           due
           by
           thy
           Justice
           and
           Truth
           ,
           which
           thou
           canst
           not
           refuse
           .
           With
           God's
           Grace
           that
           never
           shall
           be
           my
           strain
           ,
           God
           hath
           declared
           that
           he
           will
           give
           Salvation
           and
           Glory
           to
           all
           that
           shall
           have
           saving
           Faith
           ,
           trusting
           to
           obtain
           these
           with
           Sutableness
           ,
           which
           cannot
           be
           towards
           those
           who
           resolve
           to
           cleave
           to
           and
           pursue
           their
           Sins
           .
           Suppose
           this
           were
           not
           only
           a
           Declaration
           ,
           but
           a
           proper
           Promise
           ,
           and
           that
           the
           Performance
           were
           an
           Act
           of
           God's
           Justice
           and
           Truth
           ,
           yet
           where
           hath
           he
           promised
           that
           he
           will
           give
           Faith
           to
           this
           or
           that
           Man
           that
           believeth
           ?
           And
           should
           he
           that
           believeth
           claim
           Salvation
           ,
           as
           an
           Act
           of
           Truth
           and
           Justice
           ,
           and
           not
           as
           a
           free
           Act
           of
           God's
           Mercy
           and
           Benevolence
           ,
           and
           specially
           as
           an
           Act
           of
           God's
           Faithfulness
           ,
           that
           he
           will
           not
           disappoint
           the
           becoming
           Hope
           or
           Trust
           of
           his
           Creature
           ?
        
         
           Trust
           among
           Men
           is
           not
           accounted
           when
           they
           obtain
           a
           clear
           Obligation
           ,
           tho
           it
           had
           been
           granted
           freely
           ,
           because
           the
           Obliged
           can
           be
           compelled
           to
           perform
           ;
           but
           it
           is
           accounted
           a
           Trust
           when
           there
           is
           no
           Promise
           ,
           but
           that
           from
           the
           Nature
           of
           the
           Deed
           it
           is
           to
           be
           presumed
           not
           to
           be
           a
           Donation
           in
           favour
           of
           the
           Person
           trusted
           ,
           but
           with
           Intention
           and
           Expectation
           that
           he
           would
           restore
           to
           the
           Truster
           ,
           or
           those
           who
           derive
           Right
           from
           him
           ,
           upon
           demand
           .
           God
           of
           his
           Benignity
           to
           further
           
           the
           Faith
           of
           his
           Creatures
           ,
           does
           not
           only
           promise
           where
           no
           Promise
           was
           necessary
           ,
           but
           gives
           Seals
           and
           Oaths
           ,
           not
           so
           much
           to
           secure
           the
           Effect
           ,
           as
           to
           produce
           Faith
           ,
           and
           therefore
           the
           Effect
           should
           ever
           be
           attributed
           to
           God's
           Faithfulness
           ,
           and
           to
           the
           Creature
           's
           Faith
           ,
           resting
           on
           that
           Faithfulness
           .
        
         
           I
           know
           that
           God's
           Justice
           ,
           Truth
           and
           Faithfulness
           have
           been
           oftentimes
           joined
           ,
           as
           Man
           's
           also
           may
           .
           When
           a
           Man
           obtains
           a
           written
           valid
           Obligation
           ,
           suppose
           it
           were
           for
           a
           valuable
           Consideration
           ,
           there
           concurs
           the
           Justice
           of
           that
           Person
           ,
           who
           may
           be
           compelled
           to
           perform
           his
           Truth
           ;
           that
           as
           he
           expressed
           his
           Purpose
           to
           perform
           ,
           so
           truly
           he
           so
           intended
           ,
           his
           Faithfulness
           also
           in
           so
           far
           only
           as
           that
           it
           is
           expected
           he
           will
           punctually
           and
           readily
           perform
           without
           Compulsion
           ,
           and
           he
           were
           unfaithful
           if
           he
           did
           not
           so
           perform
           ,
           untrue
           if
           he
           did
           not
           intend
           to
           perform
           when
           he
           engaged
           ,
           as
           well
           as
           unjust
           by
           not
           performing
           .
           These
           may
           all
           concur
           in
           God
           ,
           but
           his
           Justice
           in
           performing
           his
           Promise
           ,
           and
           his
           Truth
           in
           intending
           to
           perform
           it
           ,
           can
           never
           be
           separated
           ;
           yet
           his
           Faithfulness
           may
           be
           without
           them
           in
           particular
           Acts
           ,
           so
           may
           his
           Justice
           in
           Rewards
           and
           Punishments
           be
           without
           any
           Word
           ,
           and
           consequently
           without
           Truth
           in
           that
           Word
           ,
           and
           both
           may
           be
           without
           exerting
           Faithfulness
           .
        
         
           The
           Ground
           and
           Warrant
           of
           Faith
           is
           the
           excellent
           Disposition
           of
           the
           Person
           trusted
           ,
           whereby
           it
           were
           incongruous
           to
           him
           to
           disappoint
           the
           Expectation
           and
           Confidence
           which
           he
           knew
           were
           placed
           in
           him
           ,
           and
           were
           not
           rejected
           by
           him
           :
           The
           Psalmist
           saith
           ,
           
             They
             that
             know
             thy
             Name
             ,
             will
             put
             their
             Trust
             in
             thee
             ;
             for
             thou
             Lord
             hast
             not
             forsaken
             them
             that
             seek
             thee
             .
          
           Here
           the
           Knowledg
           of
           
           God's
           Name
           ,
           which
           signifies
           his
           excellent
           Nature
           ,
           is
           the
           ground
           of
           Trust
           ,
           and
           specially
           that
           Divine
           Perfection
           that
           he
           will
           not
           forsake
           them
           that
           seek
           him
           .
           Here
           is
           no
           relation
           to
           a
           Promise
           ,
           the
           Psalmist
           founds
           his
           Prayer
           both
           on
           God's
           Faithfulness
           and
           on
           his
           Justice
           in
           performing
           his
           Promise
           ,
           and
           not
           on
           this
           alone
           ,
           when
           he
           saith
           ,
           
             Hear
             my
             Prayer
             ,
             O
             Lord
             ,
             give
             Ear
             to
             my
             Supplications
             ;
             in
             thy
             Faithfulness
             answer
             me
             ,
             and
             in
             thy
             Righteousness
          
           ;
           where
           these
           are
           clearly
           distinguished
           .
           The
           same
           Psalmist
           saith
           in
           another
           place
           ,
           
             Thy
             Mercy
             ,
             O
             Lord
             ,
             is
             in
             the
             Heavens
             ,
             and
             thy
             Faithfulness
             reaches
             unto
             the
             Clouds
             ;
             Thy
             Righteousness
             is
             like
             the
             great
             Mountains
             :
          
           where
           God's
           Faithfulness
           and
           his
           Righteousness
           are
           clearly
           diversified
           .
           If
           one
           should
           trust
           in
           a
           powerful
           vertuous
           Person
           ,
           if
           he
           did
           not
           make
           his
           Trust
           known
           to
           that
           Person
           ,
           he
           could
           not
           be
           said
           to
           disappoint
           him
           ,
           or
           to
           fail
           in
           Faithfulness
           ;
           yet
           the
           Manifestation
           of
           Confidence
           may
           be
           without
           Words
           ,
           and
           sometimes
           it
           is
           unfit
           to
           be
           by
           Words
           ,
           and
           it
           may
           be
           abstract
           from
           Particulars
           ,
           and
           be
           left
           to
           the
           Discretion
           of
           the
           Person
           trusted
           :
           So
           the
           Attendance
           ,
           the
           Dependance
           ,
           the
           humble
           and
           kindly
           Countenance
           may
           better
           express
           Confidence
           than
           Words
           ,
           which
           are
           more
           frequently
           false
           .
           Courtiers
           do
           manifest
           their
           Confidence
           in
           Princes
           ,
           Souldiers
           in
           their
           Generals
           ,
           and
           Creatures
           may
           so
           express
           their
           Considence
           in
           God
           ;
           but
           it
           is
           more
           proper
           to
           pray
           to
           God
           in
           Faith
           for
           particular
           Favours
           ,
           as
           being
           more
           the
           Homage
           and
           Dependance
           of
           his
           Creature
           ,
           than
           the
           urging
           his
           Justice
           on
           general
           Promises
           .
        
         
           It
           is
           not
           Faith
           ,
           but
           Folly
           ,
           to
           trust
           in
           any
           but
           those
           that
           are
           indued
           with
           Vertue
           and
           moral
           Perfections
           ,
           
           or
           in
           these
           for
           things
           that
           the
           Person
           trusted
           hath
           not
           ,
           or
           which
           were
           unbecoming
           for
           him
           to
           bestow
           ;
           therefore
           there
           is
           no
           Creature
           on
           which
           there
           can
           be
           laid
           entire
           and
           absolute
           Faith
           ,
           because
           the
           Inconveniency
           may
           occur
           ,
           that
           they
           cannot
           satisfy
           .
           In
           this
           Sense
           God
           may
           be
           said
           to
           be
           only
           Faithful
           ,
           as
           well
           as
           only
           Wise
           and
           Good
           ;
           one
           may
           trust
           when
           he
           is
           not
           wise
           in
           trusting
           ,
           yet
           he
           may
           become
           unfaithful
           that
           admitted
           the
           Trust
           :
           they
           were
           very
           unwise
           that
           would
           trust
           a
           Secret
           to
           a
           Liar
           ,
           or
           the
           managing
           of
           an
           Affair
           to
           an
           imprudent
           Person
           ,
           or
           Money
           to
           a
           Prodigal
           ;
           yet
           if
           they
           did
           admit
           of
           the
           Trust
           ,
           they
           were
           unfaithful
           if
           they
           failed
           .
        
         
           It
           is
           very
           evident
           ,
           that
           it
           is
           highly
           congruous
           ,
           and
           worthy
           of
           the
           Divine
           Perfections
           to
           be
           faithful
           ,
           and
           it
           were
           inconsistent
           with
           these
           ,
           to
           disappoint
           the
           Faith
           of
           his
           Creatures
           ,
           trusting
           in
           him
           for
           things
           fit
           for
           him
           to
           give
           ,
           and
           them
           to
           receive
           ,
           without
           consideration
           of
           any
           Promise
           ,
           or
           Declaration
           of
           his
           purpose
           so
           to
           do
           .
           It
           is
           fully
           evident
           ,
           that
           it
           were
           unsutable
           to
           him
           to
           give
           Happiness
           to
           them
           that
           love
           not
           Holiness
           ,
           or
           to
           pardon
           Sin
           to
           those
           whose
           Souls
           cleave
           to
           it
           ,
           or
           to
           give
           the
           highest
           Favour
           to
           such
           ,
           or
           Glory
           to
           any
           in
           the
           next
           Life
           ,
           to
           whom
           he
           never
           gave
           Grace
           in
           this
           ,
           in
           Act
           or
           Inclination
           ,
           which
           by
           the
           very
           Light
           of
           Nature
           do
           appear
           ;
           but
           by
           Revelation
           God
           hath
           clearly
           declared
           in
           what
           Things
           he
           will
           not
           allow
           of
           Trust
           or
           Faith
           in
           him
           ,
           or
           Hope
           from
           him
           ,
           especially
           for
           obtaining
           Reconciliation
           ,
           Forgiveness
           and
           Happiness
           ,
           and
           hath
           expresly
           declared
           when
           Faith
           is
           saving
           .
           God
           bestows
           many
           good
           Things
           out
           of
           Commiseration
           ,
           or
           meer
           Goodness
           upon
           those
           that
           have
           not
           saving
           Faith
           ;
           nor
           can
           I
           
           say
           ,
           that
           he
           doth
           not
           bestow
           some
           good
           Things
           upon
           such
           ,
           even
           upon
           consideration
           of
           their
           trusting
           in
           him
           for
           them
           ;
           as
           by
           the
           Faith
           of
           Miracles
           ,
           upon
           whose
           Confidence
           he
           exerted
           his
           supernatural
           Power
           ,
           though
           at
           the
           great
           Day
           he
           rejects
           them
           who
           had
           that
           Faith.
           Those
           who
           do
           not
           by
           Word
           or
           Sign
           signify
           that
           they
           allow
           not
           the
           Confidence
           or
           Hope
           of
           these
           who
           pertinently
           signify
           it
           ,
           do
           fail
           in
           their
           Faithfulness
           ,
           if
           they
           disappoint
           them
           .
        
         
           My
           Thoughts
           upon
           God's
           Faithfulness
           do
           exceedingly
           clear
           me
           in
           that
           eminent
           Point
           ,
           that
           Faith
           is
           the
           only
           Consideration
           on
           which
           God
           gives
           Pardon
           ,
           Reconciliation
           and
           Happiness
           ,
           and
           not
           upon
           Love
           ,
           or
           any
           other
           good
           Work
           ,
           as
           never
           to
           be
           claimed
           upon
           rewarding
           Justice
           or
           Merit
           ,
           but
           of
           free
           Favour
           and
           Grace
           alone
           .
           Albeit
           Love
           to
           God
           ,
           or
           Reverence
           and
           Obsequiousness
           to
           him
           ,
           be
           more
           excellent
           Perfections
           than
           Faith
           ,
           for
           in
           Faith
           the
           Creature
           hath
           Consideration
           of
           the
           return
           to
           it self
           ,
           and
           much
           more
           in
           Fear
           ,
           but
           Love
           is
           terminated
           alone
           upon
           God
           himself
           ,
           and
           upon
           no
           return
           from
           God
           ,
           which
           would
           make
           it
           defective
           .
           The
           Love
           of
           Gratitude
           is
           for
           what
           is
           already
           received
           ,
           but
           the
           Love
           of
           God
           ,
           purely
           on
           consideration
           of
           his
           infinite
           Perfections
           ,
           is
           the
           highest
           moral
           Perfection
           of
           Creatures
           .
           If
           Happiness
           had
           been
           by
           the
           Creatures
           Love
           ,
           Reverence
           or
           Obedience
           ,
           it
           would
           have
           been
           by
           Justice
           and
           Debt
           ,
           not
           by
           Grace
           ;
           as
           the
           Apostle
           says
           ,
           
             to
             him
             that
             worketh
             ,
             the
             Reward
             is
             not
             reckoned
             of
             Grace
             ,
             but
             of
             Debt
          
           ;
           but
           being
           by
           Faith
           ,
           there
           can
           be
           no
           pretence
           of
           Debt
           or
           Justice
           .
           There
           is
           no
           more
           ground
           for
           him
           that
           hopes
           or
           trusts
           ,
           to
           attribute
           the
           Effect
           to
           himself
           ,
           as
           deserving
           it
           by
           his
           Faith
           ,
           than
           if
           the
           Miserable
           should
           imagine
           his
           Misery
           were
           the
           Cause
           of
           Mercy
           
           shown
           him
           .
           I
           never
           find
           a
           Reward
           attributed
           to
           Faith
           ;
           for
           tho
           it
           be
           said
           ,
           
             cast
             not
             away
             your
             Confidence
             ,
             which
             hath
             great
             Recompence
             of
             Reward
             ,
          
           Confidence
           there
           is
           not
           Faith
           ,
           but
           Forwardness
           and
           Boldness
           ,
           for
           in
           the
           Original
           it
           is
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Though
           Faith
           were
           in
           the
           Power
           of
           fallen
           Man
           ,
           he
           could
           have
           little
           more
           ground
           to
           boast
           of
           Happiness
           on
           occasion
           of
           it
           ,
           than
           the
           Beggar
           of
           his
           Poverty
           ,
           which
           is
           the
           occasion
           of
           Alms
           ,
           or
           the
           Oppressed
           of
           Oppression
           ,
           as
           the
           Cause
           of
           his
           Relief
           ,
           or
           than
           the
           Infant
           or
           Idiot
           of
           his
           Salvation
           .
           God
           could
           have
           given
           all
           good
           Things
           without
           either
           Prayer
           or
           Faith
           ,
           as
           he
           doth
           to
           Infants
           ;
           but
           it
           is
           a
           far
           greater
           Measure
           of
           Benignity
           ,
           to
           give
           that
           which
           is
           longed
           for
           ,
           and
           desired
           by
           Prayer
           ,
           and
           which
           is
           hoped
           and
           trusted
           by
           Faith
           ;
           but
           saving
           Faith
           it self
           is
           not
           in
           Man's
           Power
           by
           Nature
           ,
           or
           by
           universal
           Grace
           ,
           but
           is
           given
           to
           the
           Elect
           in
           Conversion
           .
        
         
           God
           hath
           frequently
           assumed
           the
           Title
           of
           faithful
           in
           the
           Scripture
           ,
           as
           
             the
             faithful
             God
             ,
             the
             faithful
             Creator
             ,
             the
             faithful
             Witness
             ,
             the
             faithful
             Lord
             ,
             and
             he
             that
             calleth
             is
             Faithful
             .
          
           God
           can
           no
           more
           deny
           his
           Faithfulness
           ,
           than
           he
           can
           deny
           himself
           ;
           as
           it
           is
           said
           ,
           if
           you
           believe
           not
           ,
           yet
           he
           abideth
           faithful
           ,
           he
           cannot
           deny
           himself
           .
        
         
           Mercy
           taketh
           away
           Misery
           ,
           but
           Faithfulness
           freely
           giveth
           eternal
           Glory
           ,
           and
           withholdeth
           no
           good
           thing
           ;
           rewarding
           Justice
           keeping
           proportion
           with
           Merit
           ,
           Faithfulness
           hath
           no
           Bound
           .
        
         
           Faithfulness
           is
           a
           most
           eminent
           Perfection
           ,
           and
           moral
           Vertue
           ;
           for
           the
           Breach
           of
           it
           is
           Treachery
           and
           Treason
           ,
           much
           more
           abhorred
           by
           God
           and
           Man
           ,
           than
           the
           failing
           in
           Performance
           of
           natural
           Obligations
           or
           Engagements
           ,
           and
           therefore
           Treachery
           
           hath
           the
           most
           atrocious
           Punishment
           .
        
         
           I
           adore
           and
           bless
           thee
           O
           God
           ,
           who
           hast
           exceeded
           all
           thy
           Goodness
           to
           Creatures
           in
           thy
           Faithfulness
           ,
           which
           exceeds
           the
           Goodness
           of
           Creation
           ,
           Preservation
           and
           Providence
           ,
           rewarding
           Justice
           ,
           and
           even
           Mercy
           it self
           ,
           which
           only
           extends
           to
           Relief
           and
           Necessity
           ,
           but
           Faith
           to
           all
           good
           Things
           ,
           which
           are
           becoming
           thee
           to
           give
           ,
           and
           thy
           believing
           Creatures
           to
           have
           .
        
      
       
         
           
             MEDITATION
             XVII
          
           .
           Upon
           the
           Wisdom
           of
           God.
           
        
         
           WISDOM
           is
           the
           Divine
           Attribute
           nearest
           God's
           Decrees
           and
           Dispensations
           ,
           whereby
           he
           contriveth
           all
           his
           Purposes
           and
           Decrees
           towards
           his
           Creatures
           ,
           as
           is
           worthy
           of
           ,
           and
           becoming
           his
           glorious
           Majesty
           ,
           according
           to
           which
           all
           things
           do
           unchangeably
           and
           certainly
           come
           to
           pass
           ;
           therefore
           I
           have
           resolved
           to
           meditate
           upon
           it
           immediately
           before
           his
           Dominion
           .
        
         
           Wisdom
           is
           diversly
           taken
           ,
           more
           extensively
           it
           comprehends
           all
           eminent
           Knowledg
           ,
           contemplative
           or
           practical
           ,
           and
           even
           the
           Skill
           of
           Arts
           ,
           but
           more
           strictly
           it
           excludeth
           that
           Skill
           ;
           but
           the
           most
           proper
           Signification
           of
           Wisdom
           relates
           only
           to
           Practice
           ,
           and
           it
           is
           of
           the
           same
           Import
           with
           Prudence
           or
           Discretion
           ,
           tho
           these
           are
           seldom
           attributed
           to
           God
           ,
           but
           to
           Creatures
           ;
           yet
           Wisdom
           is
           more
           strictly
           taken
           for
           sublime
           and
           universal
           Prudence
           ,
           
           as
           to
           the
           whole
           Course
           of
           Life
           .
           One
           may
           be
           prudent
           in
           a
           comely
           and
           discreet
           Behaviour
           ,
           carrying
           himself
           becomingly
           to
           every
           Person
           in
           common
           Converse
           ,
           who
           may
           be
           faulty
           in
           his
           main
           Project
           ,
           and
           so
           is
           not
           to
           be
           esteemed
           Wise
           ,
           but
           he
           only
           who
           hath
           a
           right
           Design
           for
           his
           whole
           Life
           ,
           and
           who
           chooseth
           fit
           Means
           for
           that
           Design
           .
           God
           hath
           given
           an
           unalterable
           Inclination
           to
           all
           his
           rational
           Creatures
           ,
           to
           desire
           their
           own
           Happiness
           ,
           which
           doth
           ever
           bring
           it self
           in
           remembrance
           ,
           and
           is
           ordinarily
           their
           last
           End
           ,
           tho
           God
           gave
           them
           a
           higher
           Principle
           ,
           to
           make
           Him
           their
           last
           End
           ;
           and
           they
           alone
           are
           wise
           who
           have
           the
           Glory
           and
           Pleasure
           of
           God
           for
           their
           last
           End
           ,
           to
           which
           all
           their
           other
           Designs
           and
           Purposes
           are
           subordinate
           :
           that
           is
           the
           Wisdom
           which
           is
           from
           above
           ,
           which
           the
           Apostle
           James
           doth
           excellently
           describe
           ,
           that
           it
           
             is
             first
             pure
             ,
             then
             peaceable
             ,
             gentle
             ,
             and
             easily
             to
             be
             intreated
             ,
             full
             of
             Mercy
             and
             good
             Fruits
             ,
             without
             Partiality
             or
             Hypocrisy
             .
          
        
         
           Wisdom
           useth
           to
           be
           taken
           as
           a
           part
           of
           Knowledg
           ;
           yet
           tho
           Knowledg
           be
           in
           Wisdom
           ,
           it
           is
           distinct
           from
           it
           ,
           and
           consists
           more
           in
           the
           Will
           and
           Inclination
           to
           choose
           and
           follow
           only
           that
           which
           is
           morally
           good
           and
           fit
           .
           So
           it
           is
           said
           ,
           to
           one
           is
           given
           by
           the
           Spirit
           the
           Word
           of
           Wisdom
           ,
           to
           another
           the
           Word
           of
           Knowledg
           by
           the
           same
           Spirit
           .
           There
           may
           be
           Means
           to
           effectuate
           good
           Ends
           ,
           which
           yet
           if
           chosen
           it
           would
           be
           no
           Act
           of
           Wisdom
           .
           We
           must
           not
           do
           Evil
           that
           Good
           may
           come
           ;
           Fraud
           and
           Deceit
           are
           not
           only
           distinct
           from
           ,
           but
           opposite
           to
           true
           Wisdom
           ,
           no
           less
           than
           Force
           when
           used
           for
           that
           which
           it
           cannot
           ,
           or
           ought
           not
           to
           be
           effectuated
           :
           And
           therefore
           the
           same
           Apostle
           saith
           ,
           
             the
             Wisdom
             that
             descendeth
             not
             from
             above
             is
             earthly
             ,
             sensual
             
             and
             devilish
             ,
          
           which
           is
           but
           abusively
           called
           Wisdom
           ,
           and
           is
           well
           expressed
           by
           three
           Terms
           ,
           signifying
           three
           Kinds
           ,
           the
           Wisdom
           of
           the
           Malicious
           is
           devilish
           ,
           of
           the
           Voluptuous
           is
           fleshly
           ,
           and
           that
           which
           is
           used
           to
           promote
           unwarrantable
           Profit
           ,
           is
           worldly
           .
        
         
           The
           Wisdom
           of
           God
           is
           excellent
           ,
           it
           is
           infinite
           ;
           tho
           it
           be
           certain
           and
           evidently
           appprehensible
           ,
           yet
           is
           it
           incomprehensible
           and
           unsearchable
           :
           so
           saith
           the
           Psalmist
           ,
           
             Thy
             Thougbts
             are
             very
             deep
          
           ;
           and
           the
           A
           postle
           saith
           ,
           
             O
             the
             depth
             of
             the
             Riches
             both
             of
             the
             Wisdom
             and
             Knowledg
             of
             God!
             how
             unsearchable
             are
             his
             Judgments
             ,
             and
             his
             Way
             past
             finding
             out
             ?
          
           Nothing
           can
           be
           added
           to
           ,
           or
           abated
           from
           the
           Wisdom
           of
           God.
           It
           requireth
           no
           less
           Wisdom
           than
           his
           ,
           fully
           to
           know
           his
           Wisdom
           :
           in
           Wisdom
           hath
           he
           made
           all
           his
           Works
           ;
           and
           therefore
           we
           owe
           an
           implicit
           Faith
           unto
           his
           Wisdom
           .
           Tho
           we
           cannot
           perceive
           the
           reason
           of
           what
           he
           doth
           ,
           we
           may
           innocently
           doubt
           whether
           some
           of
           his
           Acts
           be
           Acts
           of
           Justice
           or
           of
           Mercy
           ,
           but
           we
           may
           never
           doubt
           but
           they
           are
           Acts
           of
           Wisdom
           ;
           yea
           the
           Apostle
           to
           the
           Romans
           concludeth
           well
           ,
           
             To
             God
             only
             wise
             through
             Jesus
             Christ
             ,
             be
             Glory
             for
             ever
             ,
          
           Amen
           .
           For
           he
           findeth
           Folly
           in
           his
           Angels
           ,
           even
           the
           most
           glorious
           Seraphim
           .
           There
           have
           been
           many
           Things
           which
           they
           could
           never
           comprehend
           nor
           contrive
           ,
           and
           there
           might
           be
           infinitely
           more
           .
           They
           are
           neither
           free
           of
           Ignorance
           ,
           nor
           of
           innocent
           Error
           .
           There
           is
           no
           proportion
           between
           their
           Wisdom
           and
           God's
           ;
           and
           therefore
           it
           is
           as
           nothing
           in
           his
           Sight
           .
           So
           that
           as
           there
           is
           none
           absolutely
           Good
           but
           He
           ,
           so
           there
           is
           not
           any
           other
           absolutely
           Wise.
           
        
         
           It
           were
           a
           Task
           never
           to
           be
           ended
           to
           pursue
           the
           Wisdom
           of
           God
           in
           all
           his
           Decrees
           and
           Dispensations
           ,
           
           of
           which
           little
           can
           be
           reached
           in
           the
           State
           of
           Mortality
           ;
           yea
           it
           will
           be
           the
           exercise
           of
           the
           Mind
           to
           Eternity
           ,
           in
           the
           State
           of
           Glory
           ,
           yielding
           and
           increasing
           a
           continual
           Delight
           .
           The
           innumerable
           variety
           of
           God's
           Creatures
           ,
           their
           Parts
           ,
           their
           Powers
           ,
           their
           Preservation
           and
           Productions
           ,
           afford
           matter
           of
           search
           and
           delight
           to
           the
           most
           glorious
           Angels
           :
           Therefore
           God
           saith
           to
           
             Job
             ,
             Where
             wast
             thou
             when
             I
             laid
             the
             Foundations
             of
             the
             Earth
             ?
             declare
             if
             tbou
             bast
             understanding
             ,
             when
             the
             morning-Stars
             sang
             together
             ,
             and
             all
             the
             Sons
             of
             God
             shouted
             for
             Joy.
          
           Where
           the
           Sons
           of
           God
           must
           signify
           the
           Angels
           ,
           who
           were
           created
           before
           the
           terrestrial
           Globe
           was
           framed
           and
           invested
           with
           all
           its
           Ornaments
           ,
           when
           as
           yet
           Man
           was
           not
           created
           .
           I
           shall
           therefore
           only
           endeavour
           to
           excite
           my
           Admiration
           ,
           by
           some
           few
           eminent
           Instances
           of
           the
           Wisdom
           of
           God
           ,
           in
           which
           I
           cannot
           see
           so
           good
           a
           Method
           ,
           as
           the
           Order
           God
           followed
           in
           his
           Dispensations
           ,
           from
           whence
           his
           Decrees
           are
           inferred
           .
        
         
           1.
           
           Then
           it
           was
           the
           Wisdom
           of
           God
           that
           he
           did
           not
           create
           the
           World
           so
           soon
           as
           he
           did
           decree
           it
           ,
           whereby
           he
           shew'd
           that
           to
           his
           Perfection
           and
           Blessedness
           he
           had
           no
           need
           of
           it
           .
        
         
           2.
           
           It
           was
           both
           the
           Wisdom
           and
           Goodness
           of
           God
           ,
           that
           he
           did
           not
           with
           one
           Act
           of
           his
           Omnipotent
           Fiat
           ,
           bring
           at
           once
           the
           whole
           Creation
           out
           of
           the
           barren
           Womb
           of
           nothing
           ,
           but
           proceeded
           by
           Parts
           ,
           that
           his
           Creatures
           might
           the
           more
           distinctly
           know
           it
           :
           therefore
           the
           first
           Act
           of
           Creation
           was
           that
           To-hou-vo-bohou
           ,
           which
           is
           commonly
           rendred
           the
           Chaos
           ;
           as
           if
           all
           the
           Kinds
           and
           Parts
           of
           Creatures
           had
           been
           created
           in
           a
           jumbled
           confused
           Mass
           ,
           and
           that
           the
           After-work
           as
           to
           Matter
           ,
           had
           only
           been
           the
           uniting
           and
           ordering
           of
           them
           ,
           which
           I
           
           conceive
           to
           be
           a
           very
           unsutable
           Thought
           to
           the
           Wisdom
           of
           God
           ,
           but
           rather
           that
           the
           first
           Matter
           was
           the
           same
           that
           is
           yet
           the
           pure
           AEther
           ,
           being
           next
           to
           nothing
           ,
           having
           neither
           Figure
           ,
           Cohaesion
           ,
           Pression
           or
           Motion
           ;
           and
           yet
           was
           and
           is
           the
           necessary
           Mean
           of
           Communication
           among
           all
           the
           Species
           that
           were
           to
           be
           created
           .
           The
           Angels
           might
           exist
           in
           Vacuity
           ,
           but
           they
           could
           not
           communicate
           their
           Thoughts
           at
           distance
           without
           a
           Medium
           :
           It
           is
           a
           groundless
           Fancy
           of
           some
           dreaming
           Monks
           ,
           that
           the
           Angels
           communicate
           their
           Thoughts
           by
           their
           Will
           only
           ,
           as
           if
           their
           Thoughts
           should
           be
           known
           to
           the
           rest
           when
           they
           would
           have
           them
           known
           ,
           and
           secret
           when
           they
           would
           not
           .
           It
           is
           the
           incomunicable
           Property
           of
           God
           to
           work
           by
           the
           Will
           only
           ;
           they
           make
           Impressions
           upon
           the
           AEther
           ,
           which
           by
           the
           Rays
           thereof
           ,
           may
           be
           communicated
           at
           whatever
           distance
           ,
           yet
           these
           Impressions
           may
           be
           imperceivable
           by
           Men
           ;
           for
           some
           Mens
           Ears
           are
           so
           perfect
           that
           they
           can
           hear
           a
           Whisper
           at
           distance
           ,
           which
           no
           other
           doth
           perceive
           ,
           therefore
           it
           's
           more
           than
           probable
           that
           the
           pure
           AEther
           was
           created
           before
           the
           Angels
           ,
           and
           so
           they
           were
           but
           six
           Days
           of
           older
           standing
           than
           Man.
           It
           doth
           noways
           quadrate
           to
           the
           Wisdom
           of
           God
           that
           these
           Days
           should
           be
           understood
           Years
           ,
           it
           being
           sufficient
           distance
           by
           one
           Day
           for
           Creatures
           to
           observe
           the
           stately
           Steps
           of
           the
           Divine
           Procedure
           .
        
         
           3.
           
           The
           Wisdom
           of
           God
           appears
           in
           the
           variety
           of
           the
           Creation
           of
           rational
           Creatures
           ,
           capable
           to
           know
           him
           ,
           and
           bearing
           his
           Image
           .
           The
           Angels
           were
           all
           created
           together
           :
           it
           became
           the
           infinite
           Majesty
           to
           have
           that
           glorious
           Chorus
           and
           Host
           of
           innumerable
           Angels
           about
           his
           Throne
           ,
           admiring
           
           him
           ,
           and
           ready
           to
           obey
           all
           his
           Commands
           ;
           and
           therefore
           it
           was
           not
           fit
           that
           any
           of
           them
           should
           propagate
           their
           kind
           ,
           which
           he
           reserved
           for
           Mankind
           ,
           which
           were
           all
           to
           arise
           as
           Branches
           from
           one
           Stock
           .
        
         
           4.
           
           It
           was
           by
           the
           Wisdom
           of
           God
           that
           he
           created
           the
           Angels
           wholly
           depending
           on
           himself
           ,
           by
           an
           undispensible
           Obedience
           ,
           whereby
           it
           was
           impossible
           that
           they
           could
           have
           been
           left
           wholly
           to
           themselves
           ,
           or
           to
           have
           placed
           themselves
           or
           their
           Order
           as
           their
           last
           end
           .
           An
           Epicurean
           God
           unconcerned
           in
           the
           Actings
           of
           his
           Creatures
           ,
           is
           but
           an
           inconsistent
           Chimera
           ,
           and
           an
           Idol
           :
           Therefore
           the
           Angels
           could
           not
           be
           made
           with
           that
           Latitude
           of
           Liberty
           ,
           that
           they
           should
           have
           been
           in
           all
           things
           indifferent
           ,
           but
           that
           they
           should
           have
           inbred
           Principles
           ,
           inclining
           them
           to
           choose
           and
           act
           sutably
           to
           the
           Divine
           Nature
           and
           their
           own
           .
        
         
           5.
           
           It
           could
           not
           consist
           with
           the
           Divine
           Wisdom
           ,
           that
           any
           Creature
           should
           have
           been
           created
           so
           perfect
           ,
           that
           there
           could
           be
           no
           place
           by
           Premiative
           Justice
           to
           encrease
           their
           Perfection
           ,
           or
           that
           God
           should
           forgive
           their
           Transgressions
           without
           manifesting
           his
           infinite
           Abhorrence
           of
           Sin
           by
           a
           perpetual
           Exclusion
           from
           his
           Favour
           and
           Face
           ,
           unless
           they
           had
           an
           infinite
           Mediator
           to
           satisfy
           his
           Justice
           for
           them
           .
        
         
           6.
           
           The
           infinite
           Wisdom
           of
           God
           did
           require
           that
           he
           would
           never
           create
           a
           Creature
           which
           he
           could
           not
           govern
           ,
           and
           make
           them
           effectually
           do
           whatsoever
           were
           his
           Pleasure
           :
           For
           tho
           it
           had
           been
           essential
           to
           Freedom
           ,
           that
           it
           could
           not
           be
           effectually
           and
           certainly
           governed
           by
           another
           ;
           yet
           seeing
           God
           had
           no
           need
           of
           such
           Creatures
           ,
           he
           would
           then
           not
           have
           created
           them
           .
           Government
           doth
           
           necessarily
           require
           Rewards
           and
           Punishments
           ,
           therefore
           his
           Wisdom
           required
           that
           his
           Rational
           Creatures
           should
           be
           created
           fallible
           :
           for
           if
           they
           could
           not
           fall
           and
           trangress
           ,
           they
           were
           not
           capable
           of
           Punishment
           ;
           and
           if
           all
           their
           Natural
           Principles
           and
           Inclinations
           had
           been
           given
           them
           in
           as
           much
           Strength
           as
           their
           desire
           of
           their
           own
           Happiness
           ,
           wherein
           they
           cannot
           possibly
           transgress
           by
           contrary
           Desire
           ,
           they
           had
           been
           capable
           of
           no
           Rewards
           by
           God's
           Premiative
           Justice
           .
        
         
           Hence
           the
           Folly
           of
           Man
           might
           be
           cured
           ,
           when
           he
           thinks
           ,
           Why
           did
           God
           suffer
           Sin
           to
           come
           into
           the
           World
           ?
           Could
           he
           not
           have
           prevented
           the
           Sin
           of
           the
           Angels
           who
           fell
           ,
           by
           making
           them
           impeccable
           ,
           as
           he
           hath
           made
           the
           persevering
           Angels
           ,
           whom
           he
           calls
           his
           Elect
           Angels
           ?
           I
           see
           no
           reason
           that
           God
           hath
           made
           their
           Inclinations
           against
           all
           Sin
           ,
           as
           strong
           as
           their
           Aversion
           to
           Misery
           ,
           but
           that
           he
           hath
           given
           them
           Inclinations
           effectual
           for
           all
           their
           Duties
           ,
           and
           much
           stronger
           than
           at
           first
           ;
           and
           thereby
           they
           are
           certain
           not
           to
           fall
           ,
           but
           not
           necessarily
           ,
           
             necessitate
             Consequentis
          
           ,
           but
           that
           they
           may
           be
           still
           meriting
           and
           getting
           greater
           Perfections
           .
        
         
           7.
           
           It
           is
           by
           the
           Divine
           Wisdom
           ,
           as
           well
           as
           by
           his
           Goodness
           ,
           that
           albeit
           all
           his
           Rational
           Creatures
           were
           at
           first
           fallible
           ,
           they
           should
           not
           still
           continue
           so
           ;
           for
           it
           were
           a
           very
           low
           degree
           of
           Happiness
           to
           be
           in
           a
           perpetual
           danger
           and
           terror
           of
           falling
           :
           Therefore
           after
           some
           time
           of
           trial
           he
           confirmed
           the
           persevering
           Angels
           ,
           and
           made
           them
           without
           hazard
           of
           falling
           .
        
         
           8.
           
           The
           Wisdom
           of
           God
           is
           seen
           as
           well
           as
           his
           Freedom
           ,
           in
           that
           he
           provided
           no
           Remedy
           for
           fallen
           Angels
           as
           he
           did
           for
           Man
           ,
           they
           being
           of
           much
           more
           Perfection
           than
           Man
           ,
           and
           free
           from
           all
           carnal
           
           Appetites
           ,
           and
           yet
           after
           partaking
           Celestial
           Joy
           ,
           they
           hated
           God
           that
           gave
           it
           ,
           and
           perverted
           Man.
           
        
         
           9.
           
           The
           Wisdom
           of
           God
           is
           seen
           in
           that
           he
           would
           make
           his
           Rational
           Creatures
           obliged
           to
           be
           devoted
           to
           him
           ,
           and
           that
           their
           Obedience
           should
           not
           be
           in
           Trifles
           or
           indifferent
           Things
           ,
           but
           in
           such
           Things
           as
           require
           Diligence
           and
           Attention
           ;
           and
           therefore
           the
           Principle
           of
           Self-love
           was
           so
           given
           both
           to
           Men
           and
           Angels
           ,
           which
           by
           their
           Inadvertence
           did
           exceed
           ,
           and
           was
           the
           Cause
           of
           the
           Fall
           of
           both
           .
        
         
           10.
           
           By
           the
           Wisdom
           of
           God
           we
           are
           sure
           that
           he
           doth
           nothing
           in
           vain
           :
           that
           is
           in
           vain
           which
           hath
           no
           good
           End
           or
           Use
           ;
           it
           is
           also
           in
           vain
           to
           do
           more
           than
           what
           is
           convenient
           for
           the
           End
           designed
           .
        
         
           The
           next
           Act
           of
           Creation
           ,
           was
           the
           Creation
           of
           Light
           in
           the
           Celestial
           Fire
           ,
           by
           such
           a
           Motion
           that
           when
           not
           impeded
           ,
           doth
           perpetually
           vibrate
           and
           agitate
           the
           AEther
           ,
           which
           was
           at
           first
           in
           one
           Hemisphere
           of
           the
           AEther
           ,
           before
           it
           was
           collected
           and
           formed
           into
           the
           Sun
           and
           fixed
           Stars
           .
        
         
           11.
           
           The
           Wisdom
           of
           God
           doth
           eminently
           appear
           in
           so
           excellent
           a
           Contrivance
           of
           the
           Propagation
           of
           Light
           by
           the
           rotation
           and
           interfering
           of
           the
           little
           Particles
           of
           Fire
           ,
           whereby
           the
           AEther
           is
           continually
           and
           necessarily
           agitated
           and
           vibrated
           by
           streight
           Lines
           ,
           unless
           they
           be
           reflected
           ,
           the
           fulness
           of
           the
           AEther
           without
           any
           Vacuity
           holding
           all
           the
           Rays
           streight
           ,
           and
           so
           the
           least
           Force
           can
           vibrate
           these
           Rays
           to
           any
           possible
           Distance
           ,
           with
           as
           little
           Force
           as
           at
           the
           nearest
           Distance
           ,
           because
           the
           AEther
           hath
           no
           Resistance
           ;
           so
           that
           the
           Rays
           of
           Light
           from
           a
           Candle
           can
           go
           as
           far
           as
           the
           Rays
           of
           the
           Sun
           ,
           tho
           it
           cannot
           be
           seen
           by
           Men
           at
           a
           great
           
           distance
           ;
           seeing
           they
           cannot
           perceive
           Light
           but
           by
           many
           Rays
           falling
           on
           their
           Eyes
           ,
           and
           the
           Rays
           of
           a
           little
           Object
           do
           so
           soon
           become
           distant
           from
           one
           another
           from
           a
           small
           Fountain
           ,
           that
           more
           of
           them
           cannot
           fall
           upon
           so
           little
           an
           Object
           as
           the
           Eye
           .
           The
           Particles
           of
           Fire
           severally
           have
           so
           small
           Force
           that
           their
           rolling
           can
           easily
           be
           stopped
           ,
           by
           which
           Men
           can
           so
           easily
           be
           master
           of
           raising
           and
           quenching
           Fire
           :
           In
           all
           which
           the
           wonderful
           Wisdom
           of
           the
           Divine
           Contrivance
           is
           resplendent
           .
        
         
           The
           Work
           of
           the
           second
           Day
           of
           the
           Creation
           ,
           was
           the
           creating
           of
           that
           Power
           of
           Motion
           ,
           or
           Pression
           of
           the
           several
           Parts
           of
           the
           AEther
           ,
           whereby
           one
           Sphere
           of
           it
           moved
           about
           ,
           compleating
           its
           Motion
           in
           twenty
           four
           hours
           ,
           and
           thereby
           the
           Light
           that
           was
           created
           in
           the
           one
           Hemisphere
           of
           the
           AEther
           illuminating
           one
           side
           of
           the
           Earth
           ,
           was
           carried
           about
           ,
           and
           made
           Day
           and
           Night
           in
           the
           same
           way
           that
           the
           Sun
           now
           doth
           ,
           and
           so
           made
           Day
           and
           Night
           before
           the
           Sun
           was
           created
           :
           That
           AEther
           is
           called
           in
           the
           English
           Translation
           the
           Firmament
           ,
           but
           by
           the
           Dutch
           and
           Latin
           Translation
           is
           more
           accurately
           called
           the
           Expansum
           ,
           or
           the
           Bulk
           ,
           having
           Parts
           stretched
           out
           ,
           and
           is
           called
           the
           Waters
           ,
           but
           more
           accurately
           the
           Fluid
           ,
           which
           comprehends
           both
           Water
           and
           AEther
           :
           for
           the
           same
           Word
           was
           used
           before
           that
           the
           Spirit
           moved
           upon
           the
           Waters
           ,
           there
           being
           nothing
           then
           but
           the
           Chaos
           or
           pure
           AEther
           ,
           and
           thereafter
           it
           is
           called
           Heaven
           which
           is
           that
           part
           of
           Heaven
           in
           which
           the
           Sun
           and
           the
           Planets
           were
           after
           created
           ;
           for
           that
           Heaven
           is
           said
           to
           divide
           the
           Waters
           above
           from
           the
           Waters
           beneath
           ,
           that
           is
           ,
           the
           AEther
           in
           which
           the
           fixed
           Stars
           are
           ,
           above
           the
           Planetary
           AEther
           ,
           and
           the
           AEther
           in
           which
           the
           Terraqueous
           
           Globe
           is
           ,
           being
           the
           Waters
           under
           the
           Planetary
           Sphere
           .
        
         
           In
           the
           third
           Day
           of
           the
           Creation
           ,
           that
           part
           of
           the
           Fluid
           which
           is
           now
           more
           strictly
           and
           properly
           called
           the
           Water
           ,
           and
           which
           surrounded
           the
           whole
           Face
           of
           the
           Earth
           ,
           was
           gathered
           together
           ;
           God
           having
           made
           the
           Surface
           of
           the
           Earth
           which
           at
           first
           was
           round
           ,
           unequal
           by
           Mountains
           ,
           Vallies
           and
           Plains
           ,
           and
           by
           that
           great
           and
           hollow
           Receptacle
           in
           which
           the
           Sea
           is
           contain'd
           ,
           and
           thereby
           the
           dry
           Land
           appeared
           ,
           and
           the
           Waters
           of
           the
           Sea
           could
           never
           return
           to
           cover
           the
           Face
           of
           it
           ,
           tho
           by
           the
           miraculous
           Deluge
           not
           only
           all
           the
           Clouds
           ,
           which
           are
           but
           rarified
           Water
           ,
           fell
           down
           in
           Showers
           upon
           the
           Earth
           ,
           but
           much
           more
           of
           the
           AEther
           was
           turned
           into
           Water
           :
           the
           Clouds
           were
           but
           raised
           after
           the
           Separation
           of
           Sea
           and
           Land
           ;
           for
           it
           is
           said
           ,
           
             There
             went
             up
             a
             Mist
             from
             the
             Earth
             ,
             and
             watered
             the
             whole
             Face
             of
             the
             Ground
             ,
          
           the
           Return
           whereof
           could
           not
           have
           covered
           the
           Mountains
           .
           After
           the
           Separtion
           ,
           in
           the
           same
           day
           the
           creating
           Will
           of
           God
           said
           ,
           
             Let
             the
             Earth
             bring
             forth
             Grass
             ,
             Herbs
             ,
             and
             Trees
             ,
          
           which
           did
           immediately
           take
           Effect
           ,
           and
           it
           was
           so
           .
        
         
           In
           the
           Works
           of
           this
           Day
           the
           wonderful
           Wisdom
           of
           God
           doth
           gloriously
           appear
           ;
        
         
           1.
           
           In
           the
           Structure
           of
           the
           Terraqueous
           Globe
           ,
           being
           of
           a
           round
           Globular
           Figure
           ,
           most
           capable
           of
           the
           Vicissitudes
           of
           Day
           and
           Night
           ,
           and
           of
           the
           several
           Seasons
           ,
           ballanced
           by
           its
           own
           Weight
           in
           the
           midst
           of
           the
           World
           ,
           and
           tho
           it
           be
           a
           very
           small
           part
           of
           the
           World
           ;
           yet
           the
           whole
           visible
           World
           hath
           its
           Perfections
           directed
           towards
           it
           ,
           not
           upon
           its
           own
           account
           ,
           but
           as
           it
           is
           the
           Habitation
           fitted
           and
           destinated
           for
           Mankind
           ,
           Its
           Figure
           makes
           
           it
           fit
           for
           Man's
           Habitation
           upon
           all
           the
           sides
           and
           parts
           of
           it
           ,
           being
           so
           contrived
           ,
           that
           near
           both
           the
           Poles
           there
           is
           nothing
           but
           the
           vast
           Ocean
           ,
           where
           if
           there
           had
           been
           dry
           Land
           it
           had
           been
           altogether
           uninhabitable
           .
        
         
           2.
           
           The
           Figure
           of
           the
           Earth
           in
           its
           Inequalities
           sheweth
           the
           Wisdom
           of
           God
           ,
           that
           thereby
           the
           Sea
           is
           hemmed
           in
           ,
           which
           is
           majestickly
           expressed
           by
           God
           in
           his
           humbling
           Job
           ,
           saying
           ,
           
             Who
             shut
             up
             the
             Sea
             with
             Doors
             ,
             when
             it
             brake
             forth
             ,
             as
             if
             it
             had
             issued
             out
             of
             the
             Womb
             ,
             and
             brake
             up
             ,
             for
             it
             is
             my
             decreed
             place
             ,
          
           and
           set
           Bars
           and
           Doors
           ,
           and
           said
           ,
           
             Hitherto
             shalt
             thou
             come
             ,
             but
             no
             further
             ,
             and
             here
             shall
             thy
             proud
             Waves
             be
             stayed
             .
          
           By
           the
           Mountains
           also
           there
           are
           Vallies
           ,
           whence
           the
           Rain
           that
           falls
           on
           the
           Mountains
           runneth
           down
           into
           Vallies
           ,
           and
           makes
           them
           fruitful
           ;
           and
           in
           the
           Mountains
           there
           are
           Fountains
           perpetually
           flowing
           ,
           whence
           arise
           Rivulets
           ,
           and
           by
           their
           Concourse
           Rivers
           running
           down
           into
           the
           Sea
           ,
           and
           making
           a
           perpetual
           Circulation
           of
           Water
           from
           the
           Sea
           into
           these
           Fountains
           ,
           and
           from
           the
           Fountains
           back
           into
           the
           Sea
           ,
           so
           making
           perpetual
           Motion
           ,
           which
           God
           only
           hath
           immediately
           made
           .
           By
           these
           Rivers
           there
           is
           not
           only
           Fruitfulness
           in
           the
           Vallies
           ,
           by
           the
           reciprocal
           Vapours
           arising
           from
           them
           ,
           and
           returning
           to
           them
           ,
           and
           the
           Lands
           about
           them
           by
           an
           unending
           Intercourse
           ;
           they
           are
           the
           Marches
           of
           Countries
           ,
           and
           give
           much
           retardment
           and
           stop
           to
           the
           Invasion
           of
           the
           Inhabitants
           on
           either
           side
           in
           time
           of
           War
           ,
           but
           in
           time
           of
           Peace
           make
           an
           easy
           Intercourse
           and
           Commerce
           among
           Men
           where
           they
           are
           navigable
           ,
           which
           in
           many
           is
           continued
           for
           many
           hundred
           Miles
           .
           If
           the
           Earth
           had
           been
           exactly
           round
           ,
           the
           Surface
           of
           it
           had
           been
           much
           less
           ,
           and
           there
           could
           
           have
           been
           no
           Rivers
           ,
           because
           there
           could
           have
           been
           no
           Descent
           .
           The
           Mountains
           also
           serve
           to
           give
           shelter
           against
           the
           Excess
           of
           the
           Sun
           ,
           and
           shelter
           against
           the
           Tempest
           of
           the
           Wind.
           
        
         
           3.
           
           In
           the
           Mountains
           all
           sorts
           of
           Metals
           are
           found
           ,
           which
           were
           partly
           created
           ,
           and
           partly
           gathered
           ,
           so
           that
           they
           have
           a
           kind
           of
           Growth
           like
           Trees
           .
        
         
           4.
           
           The
           Mountains
           also
           are
           like
           Eliopils
           ,
           the
           Wind
           springing
           from
           their
           Caverns
           ,
           from
           some
           of
           them
           so
           constantly
           and
           strongly
           ,
           that
           from
           divers
           sides
           of
           the
           same
           Mountains
           there
           are
           Anniversary
           Winds
           ,
           keeping
           their
           fixed
           Periods
           ,
           whereby
           Men
           know
           to
           sail
           from
           one
           Country
           to
           another
           ,
           and
           to
           return
           by
           the
           vast
           Ocean
           ;
           but
           the
           nearer
           Distances
           where
           Men
           must
           pass
           in
           short
           time
           ,
           the
           Winds
           are
           variable
           that
           may
           serve
           them
           both
           to
           come
           and
           go
           ;
           and
           the
           wonderful
           Providence
           of
           God
           is
           seen
           in
           them
           ,
           that
           Men
           are
           furthered
           or
           stopped
           in
           their
           Designs
           according
           to
           his
           Purpose
           ,
           and
           may
           warrantably
           trust
           and
           pray
           to
           be
           served
           by
           these
           Winds
           without
           tempting
           God
           by
           desiring
           a
           Miracle
           :
           Tho
           the
           Winds
           be
           the
           necessary
           Products
           of
           inscient
           Matter
           ;
           yet
           God
           foresaw
           both
           the
           Exigence
           ,
           Faith
           ,
           and
           Prayers
           of
           all
           his
           Creatures
           ,
           and
           made
           the
           course
           of
           Nature
           to
           answer
           them
           ,
           as
           well
           as
           sometimes
           on
           their
           Prayers
           he
           changes
           the
           course
           of
           Nature
           .
           If
           God
           in
           his
           Wisdom
           had
           not
           provided
           both
           these
           fixed
           and
           variable
           Winds
           ,
           the
           Intercourse
           and
           Communion
           of
           Mankind
           had
           been
           very
           small
           ,
           expensive
           and
           troublesome
           ;
           it
           had
           been
           an
           unpleasant
           and
           dangerous
           undertaking
           of
           a
           Voyage
           of
           many
           Months
           ,
           if
           it
           had
           always
           been
           liable
           to
           contrary
           Winds
           ;
           and
           no
           less
           inconvenient
           in
           short
           Voyages
           ,
           if
           Men
           
           could
           not
           go
           and
           return
           for
           many
           Months
           together
           ,
           until
           the
           turning
           of
           these
           stated
           Winds
           ;
           and
           if
           there
           were
           no
           Winds
           there
           were
           little
           Benefit
           by
           Rivers
           ,
           and
           none
           at
           all
           by
           the
           vast
           Ocean
           .
        
         
           It
           makes
           no
           Exception
           from
           the
           Wisdom
           of
           God
           ,
           that
           all
           the
           Earth
           is
           not
           equally
           fertile
           ;
           for
           if
           it
           were
           it
           would
           be
           little
           noticed
           or
           valued
           ;
           and
           beside
           ,
           God
           has
           ballanced
           well
           the
           Advantages
           of
           the
           fertile
           and
           barren
           ,
           warm
           and
           cold
           Regions
           .
           In
           the
           cold
           Regions
           there
           is
           long
           Life
           ,
           much
           Health
           ,
           great
           Strength
           and
           Courage
           ,
           little
           Provocation
           to
           Luxury
           ;
           so
           that
           in
           the
           fertile
           and
           warm
           Countries
           where
           there
           is
           much
           of
           Plenty
           and
           Luxury
           ,
           much
           of
           Idleness
           and
           Thoughtfulness
           ,
           more
           nimble
           Spirits
           ,
           yet
           hardly
           hath
           their
           Wit
           been
           able
           to
           hold
           Ballance
           with
           the
           Strength
           and
           Courage
           of
           the
           other
           .
           In
           Countries
           which
           can
           scarcely
           sustain
           their
           Inhabitants
           ,
           Necessity
           makes
           Invention
           ,
           Diligence
           ,
           and
           Improvement
           :
           What
           strange
           height
           of
           Glory
           and
           Riches
           have
           the
           Venetians
           come
           to
           ,
           who
           had
           nothing
           at
           first
           but
           a
           few
           barren
           bare
           Rocks
           ,
           where
           the
           overflowing
           of
           barbarous
           Nations
           forced
           them
           to
           settle
           their
           Habitation
           ?
           What
           Riches
           and
           Strength
           have
           the
           Hollanders
           arisen
           to
           ,
           who
           at
           first
           had
           but
           Spots
           of
           Ground
           in
           the
           midst
           of
           vast
           Marishes
           ?
        
         
           Neither
           affords
           it
           any
           Exception
           that
           the
           most
           of
           the
           Terraqueous
           Globe
           is
           Sea
           ,
           seeing
           there
           is
           much
           more
           Land
           than
           is
           like
           ever
           to
           be
           fully
           improved
           and
           inhabited
           by
           Mankind
           ,
           Revelation
           having
           discovered
           the
           Residence
           of
           Mankind
           to
           be
           but
           short
           upon
           Earth
           .
        
         
           5.
           
           The
           Wisdom
           of
           God
           appears
           eminently
           in
           the
           Sea
           ;
           for
           the
           Intercouse
           ,
           Commerce
           and
           Converse
           of
           Mankind
           ,
           especially
           after
           the
           discovery
           
           of
           the
           Direction
           of
           the
           Loadstone
           ,
           whereby
           Mankind
           is
           now
           become
           like
           one
           great
           Society
           ,
           and
           thereby
           both
           the
           Requisites
           of
           Nature
           and
           Art
           are
           communicated
           through
           the
           whole
           World
           ,
           which
           could
           not
           effectually
           be
           attained
           by
           Rivers
           ;
           for
           we
           see
           how
           many
           Impositions
           and
           Impediments
           are
           made
           in
           the
           Passages
           of
           these
           ,
           and
           even
           in
           the
           narrow
           Channels
           of
           the
           Sea
           ,
           which
           cannot
           be
           in
           the
           vast
           Ocean
           .
        
         
           6.
           
           The
           stupendous
           Wisdom
           of
           God
           is
           seen
           in
           the
           Ebbing
           and
           Flowing
           of
           the
           Sea
           ,
           which
           hath
           given
           a
           great
           Check
           to
           ,
           and
           Abasement
           of
           the
           Pride
           of
           Man
           ,
           who
           for
           so
           many
           thousand
           of
           Years
           have
           never
           arrived
           at
           any
           satisfying
           Discovery
           of
           the
           Causes
           thereof
           :
           In
           this
           also
           that
           the
           proudest
           Monarchs
           could
           never
           pretend
           the
           Dominion
           of
           the
           Sea
           ,
           nor
           of
           any
           of
           that
           vast
           Multitude
           of
           Creatures
           therein
           ,
           because
           it
           is
           capable
           of
           no
           Bounds
           ,
           and
           so
           the
           least
           Fish
           in
           it
           can
           belong
           to
           no
           Man
           ;
           and
           therefore
           of
           God
           alone
           it
           can
           be
           said
           ,
           that
           he
           hath
           his
           Dominion
           in
           the
           Sea.
           
        
         
           7.
           
           In
           this
           Day
           's
           Work
           is
           that
           glorious
           Garment
           of
           the
           Earth
           ,
           which
           at
           first
           Creation
           was
           all
           clothed
           with
           Herbs
           ,
           Grass
           and
           Trees
           of
           innumerable
           variety
           of
           Kinds
           ,
           in
           which
           the
           Wisdom
           of
           God
           shineth
           forth
           sensibly
           .
        
         
           (
           1.
           )
           In
           the
           Grass
           which
           is
           universally
           upon
           the
           whole
           Earth
           ,
           and
           hath
           that
           singular
           in
           it
           ,
           that
           it
           groweth
           continually
           .
           All
           other
           Herbs
           and
           Plants
           have
           their
           fixed
           times
           of
           rising
           ,
           growing
           ,
           decaying
           and
           falling
           ,
           and
           there
           is
           no
           other
           Herb
           that
           springeth
           up
           of
           the
           same
           Root
           ,
           but
           if
           the
           Herb
           be
           cut
           off
           ,
           neither
           it
           nor
           the
           Root
           can
           be
           made
           further
           to
           grow
           :
           In
           which
           the
           wise
           Design
           of
           the
           Creator
           is
           ,
           that
           the
           pleasant
           Verdure
           of
           the
           Earth
           
           may
           ever
           continue
           in
           all
           Seasons
           of
           the
           Year
           ,
           and
           that
           it
           may
           be
           the
           Food
           of
           the
           Beasts
           of
           the
           Earth
           ,
           great
           and
           small
           ,
           though
           in
           the
           divers
           Seasons
           Grass
           be
           in
           the
           divers
           Degrees
           of
           Perfection
           ;
           hence
           Grass
           is
           not
           comprehended
           under
           the
           general
           Term
           of
           Herbs
           ,
           which
           yield
           Seed
           after
           their
           several
           Kinds
           ,
           to
           wit
           sensible
           Seeds
           framed
           by
           the
           Herbs
           ,
           in
           which
           Seeds
           there
           are
           innumerable
           impalpable
           Seeds
           of
           the
           same
           kind
           ,
           which
           arise
           from
           the
           Earth
           ,
           enterr'd
           as
           by
           the
           Roots
           in
           the
           Earth
           ,
           and
           are
           collected
           into
           these
           sensible
           Seeds
           on
           the
           Top
           of
           the
           Plants
           ;
           which
           is
           evident
           ,
           because
           in
           one
           of
           the
           most
           minute
           sensible
           Seeds
           a
           great
           many
           Herbs
           will
           arise
           ,
           which
           must
           have
           their
           different
           Seeds
           so
           minute
           that
           no
           Sense
           can
           reach
           ;
           but
           tho
           Grass
           hath
           also
           such
           sensible
           Seeds
           ,
           it
           is
           seldom
           permitted
           to
           come
           to
           the
           Seed
           ,
           but
           doth
           ever
           grow
           by
           the
           Root
           .
        
         
           (
           2.
           )
           The
           Herbs
           are
           not
           universal
           over
           the
           whole
           Earth
           ,
           nor
           every-where
           under
           the
           same
           Climate
           and
           Degree
           ,
           but
           are
           wisely
           ordered
           to
           the
           several
           Places
           of
           the
           Earth
           ,
           where
           they
           may
           be
           most
           useful
           for
           the
           peculiar
           Uses
           of
           Men
           and
           Beasts
           of
           that
           Place
           ;
           and
           therefore
           many
           of
           them
           will
           not
           thrive
           and
           continue
           in
           other
           Places
           ,
           tho
           there
           be
           no
           difference
           between
           the
           Sun
           and
           Soil
           of
           both
           ,
           some
           of
           which
           will
           not
           continue
           in
           Verdure
           ,
           others
           will
           not
           come
           to
           the
           maturity
           of
           a
           Flower
           ,
           and
           most
           will
           not
           come
           to
           have
           perfect
           Seed
           or
           Fruit
           ;
           or
           if
           the
           minute
           Seeds
           that
           were
           in
           their
           Bodies
           when
           transplanted
           come
           to
           a
           sensible
           Seed
           ,
           they
           will
           not
           reciprocate
           and
           continue
           .
        
         
           (
           3.
           )
           On
           this
           Day
           were
           the
           Trees
           created
           ,
           which
           do
           comprehend
           the
           Shrubs
           ,
           and
           the
           bulbous
           Plants
           ,
           which
           are
           propagated
           not
           by
           the
           Seed
           ,
           but
           by
           the
           
           Root
           ,
           sensibly
           divided
           in
           divers
           Slips
           ,
           whence
           the
           Blade
           tho
           cut
           off
           doth
           grow
           again
           ,
           are
           rather
           to
           be
           referred
           to
           the
           Trees
           to
           which
           that
           is
           common
           ,
           than
           to
           the
           Herbs
           .
           This
           also
           is
           peculiar
           to
           Trees
           ,
           that
           they
           have
           a
           different
           Fruit
           from
           their
           Seed
           ,
           which
           Fruit
           serveth
           both
           to
           preserve
           ,
           and
           to
           be
           the
           first
           Food
           of
           their
           Seeds
           ;
           and
           also
           have
           a
           several
           use
           for
           Animals
           ,
           for
           their
           Food
           or
           Physick
           ;
           but
           other
           Trees
           have
           no
           Fruit
           beside
           their
           Seed
           ,
           which
           is
           not
           so
           tender
           ,
           whence
           is
           the
           division
           of
           Trees
           into
           Fruit-trees
           and
           Barren-trees
           .
        
         
           (
           4.
           )
           The
           wonderful
           Wisdom
           of
           God
           appeareth
           in
           that
           innumerable
           variety
           not
           only
           of
           the
           same
           Kind
           ,
           but
           of
           different
           kinds
           of
           Seeds
           ,
           Herbs
           and
           Trees
           ,
           their
           Roots
           ,
           Flowers
           and
           Fruits
           ;
           all
           which
           have
           an
           innumerable
           variety
           of
           the
           Uses
           to
           Man
           and
           Beasts
           ,
           for
           Food
           and
           Physick
           ,
           and
           yield
           Pleasure
           to
           Man
           by
           their
           Shape
           ,
           Proportions
           ,
           Colours
           ,
           Smells
           and
           Tastes
           .
        
         
           (
           5.
           )
           The
           unsearchable
           Wisdom
           of
           God
           is
           seen
           in
           the
           inward
           Frame
           of
           the
           Plants
           and
           Seeds
           by
           which
           their
           Aliment
           doth
           enter
           and
           pass
           to
           all
           their
           Parts
           whereby
           they
           grow
           ,
           and
           new
           Parts
           sprout
           out
           ,
           as
           Branches
           ,
           Leaves
           ,
           Flowers
           ,
           Fruit
           in
           a
           most
           orderly
           Course
           ,
           which
           must
           be
           by
           regular
           Passages
           and
           Conduits
           ,
           like
           the
           Veins
           of
           Animals
           ;
           some
           of
           these
           Passages
           are
           perceivable
           by
           the
           Eye
           or
           by
           Microscopes
           ,
           but
           some
           of
           them
           are
           so
           exile
           ,
           that
           no
           Sense
           by
           the
           assistance
           of
           any
           Instrument
           yet
           found
           can
           reach
           ;
           the
           least
           sensible
           Seed
           ,
           yea
           even
           the
           insensible
           ,
           cannot
           grow
           till
           its
           Aliment
           be
           thrust
           into
           these
           Passages
           ,
           and
           having
           no
           animal
           Motion
           ,
           as
           the
           Passages
           of
           Animals
           have
           ,
           the
           Aliment
           cannot
           proceed
           through
           these
           Passages
           ,
           but
           as
           it
           is
           protruded
           by
           extrinsick
           Force
           :
           How
           wonderful
           
           then
           must
           that
           contrivance
           be
           ,
           which
           is
           so
           orderly
           sending
           out
           first
           Sprouts
           ,
           then
           Leaves
           ,
           then
           Flowers
           ,
           then
           Fruits
           ?
           And
           the
           Passages
           must
           be
           so
           various
           and
           curious
           ,
           that
           they
           will
           only
           admit
           the
           proper
           Parts
           of
           their
           Aliment
           ;
           and
           by
           recent
           Experiments
           it
           is
           found
           ,
           that
           in
           these
           Passages
           there
           are
           Valvulae
           ,
           like
           to
           those
           in
           the
           Veins
           of
           Animals
           ,
           which
           give
           way
           to
           the
           Parts
           of
           the
           Aliment
           ,
           but
           after
           it
           is
           entered
           ,
           lest
           it
           recede
           ,
           are
           closed
           ,
           and
           suffer
           it
           not
           to
           repass
           .
           That
           part
           of
           the
           Aliment
           which
           makes
           the
           Flower
           ,
           must
           be
           more
           fine
           and
           subtile
           than
           that
           which
           makes
           the
           Leaves
           ,
           and
           the
           Sprouts
           and
           Passages
           thereof
           must
           require
           a
           greater
           Heat
           to
           expand
           them
           ,
           that
           the
           several
           Parts
           of
           the
           Aliment
           may
           pass
           ,
           which
           therefore
           succeed
           in
           their
           several
           Seasons
           .
           The
           Industry
           of
           Man
           hath
           not
           been
           able
           to
           discover
           whether
           the
           Leaves
           ,
           Flowers
           and
           Fruits
           of
           Plants
           ,
           be
           Parts
           of
           the
           Plants
           on
           which
           they
           grow
           ,
           or
           whether
           they
           be
           different
           Plants
           having
           their
           own
           Seeds
           ,
           which
           can
           only
           pass
           by
           the
           peculiar
           Passages
           of
           the
           several
           Plants
           ,
           and
           grow
           from
           their
           own
           Seeds
           ,
           seeing
           after
           they
           are
           compleat
           they
           fall
           off
           without
           Violence
           ;
           and
           it
           is
           hard
           to
           apprehend
           how
           the
           grosser
           Passages
           of
           the
           principal
           Plants
           can
           by
           straining
           the
           Aliment
           through
           them
           ,
           figure
           it
           in
           so
           admirable
           a
           Variety
           ,
           whence
           such
           rare
           Colours
           and
           Proportions
           do
           arise
           :
           however
           it
           be
           ,
           there
           must
           be
           the
           Contrivance
           of
           so
           much
           Wisdom
           as
           hath
           given
           and
           shall
           give
           all
           the
           Generations
           of
           Mankind
           a
           pleasant
           Exercise
           to
           discover
           more
           and
           more
           ,
           yet
           leaving
           ever
           more
           undiscovered
           .
           This
           might
           and
           ought
           to
           check
           the
           Pride
           of
           Man
           in
           his
           Knowledg
           ,
           and
           make
           him
           admire
           and
           adore
           the
           Wisdom
           of
           God
           in
           this
           so
           low
           a
           Step
           of
           his
           Works
           of
           Nature
           .
        
         
         
           (
           6.
           )
           It
           is
           said
           ,
           
             Let
             the
             Earth
             bring
             forth
             Grass
             ,
          
           &c.
           as
           if
           it
           were
           a
           Command
           to
           the
           stupid
           and
           unsensible
           Earth
           to
           work
           all
           these
           wonderful
           Things
           far
           exceeding
           its
           own
           Perfection
           ,
           tho
           all
           the
           Efficacy
           of
           the
           Sun
           ,
           of
           the
           Stars
           ,
           and
           of
           Fire
           were
           adjoined
           ,
           which
           has
           puzled
           the
           most
           piercing
           Witts
           how
           these
           things
           could
           come
           to
           pass
           ,
           and
           many
           have
           been
           forced
           to
           attribute
           all
           to
           the
           omnipotent
           Power
           of
           God
           alone
           ,
           wherein
           they
           derogate
           highly
           from
           the
           Wisdom
           of
           his
           Contrivance
           ,
           and
           are
           contrary
           to
           Revelation
           :
           Why
           should
           he
           say
           to
           the
           Earth
           ,
           
             Bring
             forth
             Grass
             ,
             Herbs
             and
             Trees
             ,
          
           if
           nothing
           of
           the
           Earth
           had
           a
           casuality
           in
           them
           ?
           How
           could
           it
           be
           said
           
             that
             on
             the
             seventh
             Day
             God
             ended
             that
             which
             he
             had
             made
             ,
             and
             he
             rested
             from
             all
             his
             Works
             ,
          
           if
           there
           be
           no
           Efficacy
           in
           Creatures
           ,
           but
           only
           that
           he
           creates
           not
           new
           Matter
           ?
           It
           might
           as
           well
           be
           said
           ,
           the
           first
           Minute
           when
           he
           created
           the
           Chaos
           ,
           that
           he
           had
           rested
           from
           all
           his
           Works
           ,
           as
           that
           he
           rested
           on
           the
           seventh
           Day
           ,
           if
           that
           were
           the
           meaning
           .
           But
           I
           am
           perswaded
           that
           on
           this
           third
           Day
           God
           created
           the
           Seeds
           of
           all
           Plants
           ,
           with
           all
           their
           Parts
           and
           Passages
           ,
           and
           disseminated
           them
           near
           the
           Surface
           of
           the
           whole
           Earth
           ,
           as
           they
           might
           be
           most
           useful
           for
           his
           Ends
           ,
           and
           that
           they
           do
           alwise
           necessarily
           grow
           ,
           when
           and
           where
           their
           proper
           Aliment
           entereth
           in
           their
           Passages
           ,
           and
           proceedeth
           by
           them
           .
        
         
           (
           7.
           )
           The
           wonderful
           Wisdom
           and
           Goodness
           of
           God
           appears
           not
           only
           in
           the
           Pleasure
           ,
           but
           in
           the
           Profit
           of
           all
           these
           Plants
           ,
           as
           the
           several
           Kinds
           of
           them
           are
           the
           Food
           of
           the
           different
           Species
           of
           Animals
           ,
           for
           which
           the
           several
           Animals
           have
           their
           Instincts
           by
           which
           they
           have
           Pleasure
           in
           them
           ,
           Appetite
           to
           them
           ,
           and
           Aversion
           to
           others
           ,
           and
           yet
           more
           as
           they
           are
           the
           Physick
           of
           Animals
           ,
           by
           their
           
           several
           Parts
           ,
           solid
           or
           fluid
           ,
           chiefly
           by
           their
           Juices
           and
           Spirits
           .
           The
           Brutes
           have
           their
           Instincts
           to
           know
           their
           Physick
           ,
           which
           are
           not
           given
           to
           Man
           ,
           that
           he
           might
           not
           be
           idle
           ,
           but
           improve
           Sense
           ,
           Reason
           and
           Experience
           ,
           to
           know
           what
           parts
           or
           preparations
           of
           Plants
           served
           to
           prevent
           or
           cure
           all
           the
           Diseases
           that
           his
           Irregularity
           hath
           brought
           upon
           himself
           ,
           or
           even
           upon
           the
           Beasts
           ,
           which
           Virtues
           were
           discovered
           to
           Adam
           ,
           whereby
           he
           was
           enabled
           to
           give
           Names
           to
           Beasts
           ,
           fitted
           to
           express
           their
           peculiar
           and
           prime
           Perfections
           ,
           which
           hath
           been
           communicated
           by
           Tradition
           ,
           and
           increased
           by
           Experience
           ;
           without
           such
           Tradition
           there
           can
           hardly
           be
           any
           rational
           Account
           given
           of
           the
           Medicinal
           Skill
           ,
           which
           hath
           been
           so
           much
           propagated
           in
           the
           World
           ,
           tho
           the
           Causes
           thereof
           be
           very
           little
           known
           ,
           so
           that
           they
           could
           not
           be
           known
           by
           general
           Principles
           ,
           and
           none
           were
           ever
           so
           industrious
           ,
           as
           by
           hap-hazard
           to
           apply
           to
           every
           Disease
           all
           things
           applicable
           ,
           to
           find
           out
           what
           would
           work
           ,
           which
           might
           not
           warrantably
           be
           practised
           upon
           Man
           ,
           lest
           thereby
           more
           might
           be
           killed
           than
           cured
           .
           Botanists
           have
           ranked
           Plants
           as
           they
           are
           congenerous
           by
           their
           agreeing
           in
           Shape
           ,
           Colour
           ,
           Taste
           and
           Smell
           ;
           and
           of
           late
           they
           have
           observed
           Marks
           in
           them
           ,
           as
           different
           Signatures
           ,
           more
           exactly
           to
           show
           their
           physical
           Operations
           ,
           all
           which
           comes
           far
           short
           of
           the
           Virtues
           of
           Plants
           which
           are
           already
           discovered
           ,
           much
           more
           of
           all
           the
           Virtues
           which
           are
           in
           them
           .
        
         
           Upon
           the
           fourth
           Day
           of
           the
           Creation
           ,
           God
           created
           the
           Sun
           ,
           the
           Moon
           and
           the
           Stars
           ,
           the
           Sun
           to
           rule
           the
           Day
           and
           the
           Moon
           to
           rule
           the
           Night
           ,
           for
           Signs
           and
           Seasons
           ,
           and
           for
           Days
           and
           Years
           ,
           which
           do
           not
           only
           give
           light
           through
           the
           whole
           
           visible
           World
           ,
           but
           do
           also
           much
           enlighten
           the
           Minds
           of
           rational
           Creatures
           with
           the
           Knowledg
           of
           the
           Wisdom
           and
           Glory
           of
           the
           great
           Creator
           .
        
         
           1.
           
           In
           the
           Sun
           ,
           which
           is
           nothing
           else
           but
           a
           vast
           Globe
           of
           Fire
           ,
           which
           was
           first
           dispersed
           in
           the
           one
           Hemisphere
           of
           Heaven
           ,
           whereby
           Light
           and
           Darkness
           ,
           Day
           and
           Night
           were
           divided
           ,
           by
           equal
           Durations
           ,
           for
           the
           first
           three
           Days
           ,
           the
           Sun
           having
           been
           created
           but
           the
           fourth
           Day
           ,
           yet
           it
           was
           an
           Act
           of
           Creation
           ,
           by
           the
           sole
           Power
           of
           God
           ,
           and
           not
           a
           Production
           by
           a
           natural
           Cause
           :
           there
           was
           also
           then
           formed
           a
           Globe
           of
           AEther
           ,
           rolling
           continually
           about
           the
           Sun
           ,
           to
           keep
           it
           perpetually
           in
           a
           globular
           Figure
           ,
           shunning
           that
           irregular
           Shape
           ,
           which
           necessarily
           follows
           the
           interfering
           of
           the
           Particles
           of
           Fire
           .
           Recent
           Observations
           of
           Astronomers
           have
           demonstrated
           ,
           that
           the
           Sun
           is
           rolled
           about
           its
           own
           Center
           ,
           in
           the
           same
           time
           that
           the
           Moon
           is
           moved
           about
           the
           Earth
           ,
           which
           they
           observe
           from
           the
           Motion
           of
           some
           more
           regular
           Spots
           in
           the
           Sun.
           
        
         
           The
           Sun
           is
           the
           far
           most
           glorious
           Creature
           in
           this
           visible
           World
           ,
           as
           the
           Agitation
           of
           Fire
           gives
           Light
           by
           the
           continual
           Vibration
           of
           its
           Parts
           ,
           so
           this
           glorious
           Globe
           of
           Fire
           ,
           which
           no
           natural
           Cause
           can
           ever
           dissipate
           ,
           suppress
           or
           extinguish
           ,
           by
           the
           interfering
           of
           its
           Particles
           outward
           ,
           it
           thrusts
           upon
           and
           darts
           out
           the
           Rays
           of
           the
           AEther
           ,
           by
           streight
           Lines
           ,
           so
           far
           as
           ever
           these
           can
           reach
           ,
           till
           the
           Rays
           be
           stopped
           ,
           reverberated
           ,
           and
           reflected
           back
           into
           it self
           again
           ,
           by
           the
           Earth
           ,
           the
           Moon
           ,
           or
           other
           dark
           Planets
           which
           have
           no
           Light
           of
           their
           own
           ,
           but
           do
           reflect
           the
           Sun-Beams
           ,
           a
           great
           Part
           whereof
           fall
           upon
           the
           Earth
           and
           illuminate
           it
           .
           The
           Sun
           illuminates
           more
           than
           one
           Hemisphere
           of
           
           the
           Earth
           ,
           because
           it
           is
           a
           far
           greater
           Body
           than
           the
           Earth
           .
        
         
           The
           Sun
           hath
           its
           Motion
           about
           the
           Earth
           in
           a
           Year
           from
           West
           to
           East
           ,
           under
           twelve
           Constellations
           commonly
           known
           ,
           which
           are
           called
           the
           twelve
           Signs
           of
           the
           Zodiack
           ,
           still
           moving
           obliquely
           ,
           whereby
           it
           crosseth
           the
           diurnal
           Motion
           from
           South-West
           to
           North-East
           in
           one
           half
           of
           its
           Course
           ,
           and
           from
           North-East
           to
           South-West
           in
           the
           other
           ,
           whereby
           the
           whole
           Earth
           hath
           equal
           length
           of
           Light
           and
           Darkness
           every
           Year
           ,
           when
           the
           Days
           are
           reckoned
           together
           :
           those
           Parts
           of
           the
           Earth
           that
           are
           equally
           distant
           from
           the
           North
           and
           South
           Poles
           ,
           have
           their
           Days
           and
           Nights
           always
           equal
           ,
           and
           those
           Parts
           of
           the
           Earth
           that
           are
           near
           both
           Poles
           ,
           have
           but
           one
           Day
           and
           one
           Night
           in
           the
           Year
           ,
           each
           being
           an
           half
           Year
           in
           length
           .
           The
           remanent
           Parts
           have
           their
           Days
           and
           Nights
           unequal
           except
           in
           the
           two
           Equinoctial
           Days
           and
           Nights
           ,
           all
           which
           is
           performed
           by
           two
           uniform
           circular
           Motions
           of
           the
           AEther
           ,
           the
           one
           by
           the
           Zodiack
           ,
           and
           the
           other
           by
           the
           Equator
           .
           The
           Sun
           doth
           so
           far
           exceed
           in
           Light
           all
           the
           other
           Stars
           ,
           as
           to
           the
           illumination
           of
           the
           Earth
           ,
           that
           when
           it
           shines
           bright
           ,
           their
           shining
           ,
           tho
           it
           ceases
           not
           ,
           is
           yet
           unperceivable
           .
        
         
           The
           Sun
           is
           not
           only
           the
           chief
           Luminary
           and
           Fountain
           of
           Light
           ,
           but
           likewise
           of
           Heat
           ,
           which
           increaseth
           and
           decreaseth
           ,
           not
           only
           every
           Day
           ,
           as
           the
           Sun
           comes
           nearer
           to
           ,
           or
           goes
           farthest
           from
           the
           Meridian
           or
           Southermost
           Places
           of
           the
           Earth
           ,
           but
           also
           as
           it
           proceedeth
           toward
           the
           North
           and
           the
           South
           ;
           and
           so
           the
           Heat
           is
           always
           equal
           about
           the
           middle
           of
           the
           Earth
           ,
           but
           elsewhere
           unequal
           ,
           whereby
           it
           makes
           the
           different
           
           Seasons
           of
           the
           Spring
           ,
           when
           all
           Plants
           do
           sprout
           ,
           and
           become
           green
           ;
           of
           the
           Summer
           when
           the
           Flowers
           appear
           ,
           and
           the
           Fruits
           begin
           ;
           of
           the
           Harvest
           ,
           when
           the
           Fruits
           come
           to
           Maturity
           ,
           and
           of
           Winter
           ,
           when
           the
           Fruits
           ,
           Leaves
           and
           Herbs
           fall
           ,
           whereby
           in
           the
           Wisdom
           and
           Prudence
           of
           God
           there
           is
           a
           Ballance
           of
           Enjoyment
           through
           the
           whole
           Earth
           ,
           the
           variety
           of
           the
           Seasons
           where
           the
           Days
           are
           unequal
           ,
           compensing
           the
           Pleasure
           where
           the
           Days
           are
           equal
           ,
           because
           what
           is
           ordinary
           and
           doth
           not
           change
           is
           little
           noticed
           .
           We
           would
           be
           little
           sensible
           of
           the
           glorious
           Light
           of
           the
           Day
           ,
           if
           we
           had
           not
           the
           Vicissitude
           of
           the
           Darkness
           of
           the
           Night
           ;
           and
           albeit
           the
           Places
           near
           both
           Poles
           be
           far
           short
           of
           the
           Enjoyment
           of
           the
           rest
           ,
           yet
           most
           part
           there
           is
           Sea
           ,
           and
           not
           Land.
           There
           is
           also
           great
           conveniency
           of
           the
           Night
           for
           Man
           in
           the
           State
           of
           Mortality
           ,
           whereby
           the
           Curtains
           of
           Heaven
           are
           drawn
           that
           he
           may
           sleep
           :
           The
           Earth
           also
           doth
           require
           a
           perpetual
           Vicissitude
           of
           the
           rising
           and
           falling
           of
           the
           Vapours
           ,
           by
           which
           the
           Dews
           and
           Rains
           do
           water
           the
           Earth
           .
           Another
           Sun
           opposite
           to
           this
           would
           have
           made
           a
           perpetual
           Day
           ,
           but
           with
           great
           Detriment
           to
           the
           Earth
           .
           The
           Wisdom
           of
           God
           is
           also
           seen
           in
           the
           Instincts
           of
           the
           ravenous
           Creatures
           ,
           whereby
           they
           have
           no
           Inclination
           to
           go
           abroad
           in
           the
           Day-time
           ,
           but
           in
           the
           Night
           ;
           thereby
           Men
           and
           the
           tame
           and
           harmless
           Creatures
           are
           free
           of
           their
           Trouble
           ,
           for
           which
           the
           Psalmist
           praiseth
           the
           Wisdom
           and
           Goodness
           of
           God
           ;
           
             Thou
             makest
             Darkness
             and
             it
             is
             Night
             ,
             wherein
             all
             the
             Beasts
             of
             the
             Forest
             do
             creep
             forth
             ;
             the
             Sun
             ariseth
             ,
             they
             gather
             themselves
             together
             ,
             and
             lay
             them
             down
             in
             their
             Dens
             :
             Man
             goeth
             forth
             to
             his
             Work
             ,
             and
             to
             his
             Labour
             until
             the
             evening
             .
             O
             Lord
             how
             manifold
             are
             thy
             Works
             ?
             in
             Wisdom
             
             dom
             hast
             thou
             made
             them
             all
             .
          
           The
           Glory
           of
           the
           Sun
           is
           also
           well
           expressed
           by
           the
           Psalmist
           ,
           which
           is
           
             as
             a
             Bridegroom
             coming
             out
             of
             his
             Chamber
             ,
             rejoiceth
             as
             a
             strong
             Man
             to
             run
             a
             Race
             ;
             his
             going
             out
             is
             from
             the
             End
             of
             the
             Heaven
             ,
             and
             his
             Circuit
             unto
             the
             Ends
             of
             it
             ,
             and
             there
             is
             nothing
             hid
             from
             the
             Heat
             thereof
             .
          
        
         
           The
           Wisdom
           of
           God
           is
           also
           seen
           in
           the
           usefulness
           of
           the
           Moon
           ,
           which
           was
           appointed
           to
           rule
           over
           the
           Night
           ,
           and
           to
           give
           a
           faint
           Light
           ,
           for
           those
           that
           might
           have
           necessity
           to
           travel
           in
           the
           Night
           :
           but
           God
           having
           ordained
           the
           Night
           for
           Man
           to
           rest
           in
           ,
           he
           has
           not
           given
           the
           Light
           of
           the
           Moon
           to
           be
           so
           constant
           as
           the
           Light
           of
           Sun
           ;
           and
           therefore
           it
           doth
           not
           derogate
           from
           his
           Wisdom
           and
           Goodness
           ,
           that
           he
           did
           not
           make
           more
           Moons
           by
           which
           there
           might
           always
           have
           been
           Light
           in
           the
           Night
           ;
           and
           besides
           the
           brightest
           Glory
           and
           Majesty
           of
           God
           ,
           is
           in
           this
           visible
           World
           the
           starry
           Heaven
           ,
           which
           in
           number
           and
           variety
           of
           the
           Stars
           exceed
           the
           comprehension
           of
           Men
           and
           Angels
           ,
           they
           are
           the
           Lamps
           and
           Flame-beaus
           making
           some
           resemblance
           of
           the
           Magnificence
           of
           the
           Palace
           of
           the
           King
           of
           Glory
           ,
           and
           yet
           they
           are
           no
           more
           than
           the
           Ornaments
           of
           his
           Outter-Court
           ,
           or
           the
           enamelling
           of
           the
           Pavement
           of
           his
           Inner-Court
           ,
           the
           third
           Heaven
           or
           the
           Heaven
           of
           Heavens
           .
           When
           God
           doth
           most
           favourably
           condescend
           to
           Abraham
           ,
           he
           bids
           him
           look
           unto
           the
           starry
           Sky
           ,
           and
           asks
           if
           he
           could
           number
           them
           ,
           and
           doth
           the
           like
           with
           Job
           ,
           when
           he
           was
           first
           to
           humble
           him
           for
           his
           boldness
           ,
           and
           then
           to
           exalt
           him
           for
           his
           faithfulness
           .
           The
           starry
           Heaven
           is
           never
           so
           glorious
           as
           when
           neither
           Sun
           nor
           Moon
           doth
           appear
           ,
           therefore
           it
           was
           fit
           that
           the
           Light
           of
           the
           Moon
           should
           have
           Intervals
           .
        
         
         
           Little
           is
           known
           of
           the
           Influence
           of
           the
           Stars
           ,
           tho
           many
           Astrologers
           make
           unsolid
           and
           unwarrantable
           Conclusions
           ,
           on
           pretence
           of
           their
           Experience
           .
           It
           is
           true
           God
           said
           to
           
             Job
             ,
             Knowest
             thou
             the
             Ordinance
             of
             Heaven
             ,
             canst
             thou
             set
             the
             Dominions
             thereof
             in
             the
             Earth
             ,
             canst
             thou
             bind
             the
             Influences
             of
          
           Pleiades
           ,
           
             or
             loose
             the
             Bonds
             of
          
           Orion
           ?
           Which
           imports
           a
           great
           Influence
           of
           the
           Stars
           upon
           the
           Earth
           ;
           but
           the
           Astrologers
           infer
           most
           from
           the
           Planets
           and
           their
           Aspects
           ,
           which
           are
           opake
           and
           unactive
           Bodies
           :
           doubtless
           the
           Sun
           and
           Moon
           have
           great
           Influence
           on
           the
           Earth
           ,
           not
           only
           by
           their
           Light
           and
           Heat
           ,
           but
           that
           correspondence
           betwixt
           the
           Tides
           of
           the
           Sea
           ;
           and
           the
           Course
           of
           the
           Moon
           giveth
           strong
           ground
           to
           infer
           that
           the
           Moon
           hath
           much
           Influence
           thereon
           .
           I
           cannot
           certainly
           know
           whether
           the
           sweet
           Influence
           of
           the
           Pleiades
           doth
           import
           any
           more
           than
           that
           when
           the
           Sun
           is
           under
           the
           Pleiades
           or
           seven
           Stars
           ,
           the
           Spring
           is
           in
           its
           Prime
           ,
           when
           all
           things
           revive
           ,
           and
           it
           is
           called
           the
           Time
           of
           Life
           ;
           or
           whether
           the
           Bonds
           of
           Orion
           being
           near
           to
           the
           North
           Pole
           ,
           implieth
           more
           than
           the
           Rigour
           of
           Cold
           and
           Frost
           ,
           when
           the
           Sun
           is
           nearest
           them
           ,
           and
           farthest
           Northward
           .
        
         
           God
           in
           his
           Wisdom
           hath
           said
           little
           of
           the
           dark
           Planets
           ,
           
             Saturn
             ,
             Jupiter
          
           and
           
             Mars
             ,
             Venus
          
           and
           Mercury
           ,
           but
           hath
           left
           them
           to
           Man's
           Exercise
           and
           Industry
           ,
           who
           hath
           found
           by
           their
           Eclipses
           ,
           that
           they
           have
           no
           Light
           of
           their
           own
           ,
           but
           do
           only
           reflect
           the
           Light
           of
           the
           Sun
           ,
           as
           doth
           the
           Moon
           :
           and
           tho
           of
           old
           they
           were
           thought
           to
           be
           wandring
           Stars
           ,
           yet
           now
           their
           regular
           and
           certain
           Courses
           are
           found
           and
           known
           ;
           and
           more
           little
           Planets
           moving
           about
           Saturn
           and
           Jupiter
           ,
           since
           the
           Invention
           of
           Telescopes
           ,
           whereby
           their
           Courses
           are
           also
           known
           
           and
           calculated
           ,
           and
           the
           Usefulness
           thereof
           ,
           for
           finding
           out
           the
           Longitude
           ,
           is
           known
           ,
           which
           is
           of
           so
           great
           Use
           for
           Navigation
           ,
           and
           it
           is
           very
           probable
           that
           more
           will
           yet
           be
           found
           .
        
         
           The
           Comets
           or
           blazing
           Stars
           ,
           are
           yet
           looked
           upon
           as
           prodigious
           or
           irregular
           ;
           yet
           it
           is
           not
           without
           Hope
           ,
           that
           their
           regular
           Course
           may
           be
           also
           found
           .
        
         
           The
           Eclipses
           of
           the
           Sun
           and
           Moon
           gave
           great
           Astonishment
           and
           Terror
           at
           first
           to
           all
           ,
           and
           still
           to
           the
           less
           knowing
           Nations
           ;
           but
           they
           give
           still
           Matter
           of
           Admiration
           ,
           and
           incite
           us
           to
           consider
           the
           wonderful
           Works
           of
           God
           :
           Their
           Recourses
           are
           now
           certainly
           known
           and
           calculated
           for
           many
           Years
           to
           come
           ;
           for
           the
           Predictions
           of
           these
           that
           have
           past
           ,
           have
           always
           held
           ,
           since
           the
           Course
           of
           the
           Planets
           have
           been
           exactly
           known
           ,
           from
           whence
           the
           Eclipses
           do
           necessarily
           follow
           .
           The
           Eclipses
           have
           also
           great
           Use
           for
           the
           Calculation
           of
           Time
           ;
           for
           in
           divers
           Nations
           ,
           and
           at
           divers
           Times
           ,
           the
           Periods
           from
           which
           they
           begin
           their
           Calculations
           are
           different
           ,
           and
           the
           Length
           of
           their
           Years
           ,
           the
           Equation
           and
           Conciliation
           whereof
           have
           been
           very
           difficult
           ,
           but
           much
           helped
           by
           the
           Eclipses
           observed
           by
           Astronomers
           in
           several
           Ages
           ,
           which
           being
           sure
           ,
           the
           Priority
           or
           Posteriority
           of
           great
           Occurrences
           are
           thereby
           adjusted
           .
        
         
           So
           far
           hath
           God
           expressed
           of
           the
           Creation
           of
           things
           inanimate
           ,
           being
           all
           visible
           and
           obvious
           to
           Man
           at
           the
           first
           ,
           without
           expressing
           any
           thing
           ,
           specially
           concerning
           the
           five
           dark
           Planets
           ,
           or
           the
           little
           Planets
           which
           move
           about
           them
           ,
           neither
           of
           the
           variety
           of
           these
           things
           which
           were
           contained
           in
           the
           Bowels
           of
           the
           Earth
           ,
           as
           Stones
           ,
           Minerals
           and
           Metals
           ;
           neither
           is
           there
           any
           thing
           revealed
           concerning
           
           that
           variety
           of
           Motions
           that
           are
           in
           inanimate
           Creatures
           ,
           such
           as
           the
           circular
           Motion
           of
           the
           AEther
           ,
           and
           therewith
           of
           the
           Sun
           ,
           Moon
           and
           Stars
           ,
           which
           do
           so
           exactly
           keep
           their
           Course
           ,
           nor
           of
           the
           Motion
           of
           Fire
           ,
           nor
           Weight
           nor
           Lightness
           ,
           whereby
           things
           move
           downward
           to
           and
           upward
           from
           the
           Earth
           ,
           nor
           the
           peculiar
           Virtues
           and
           Efficacies
           of
           the
           Stars
           ,
           of
           the
           Elements
           ,
           and
           their
           Concretes
           ,
           of
           Plants
           ,
           Stones
           ,
           Minerals
           ,
           Metals
           ,
           or
           of
           the
           Causes
           thereof
           :
           all
           which
           in
           the
           Wisdom
           and
           Goodness
           of
           God
           were
           reserved
           for
           the
           Exercise
           and
           Industry
           of
           Man
           ,
           whom
           God
           would
           not
           have
           idle
           ,
           tho
           he
           had
           continued
           in
           Innocency
           ;
           for
           he
           put
           innocent
           Adam
           in
           the
           Paradise
           to
           dress
           it
           .
           Much
           of
           the
           stupendous
           and
           unsearchable
           Wisdom
           of
           God
           hath
           been
           in
           every
           Generation
           discovered
           since
           the
           beginning
           of
           the
           World
           ,
           and
           thence
           great
           Profit
           and
           Pleasure
           have
           arisen
           to
           Mankind
           ,
           and
           matter
           of
           Admiration
           and
           Adoration
           of
           the
           inscrutable
           Wisdom
           and
           Goodness
           of
           God
           ,
           who
           hath
           also
           given
           Man
           a
           great
           Pleasure
           in
           the
           search
           of
           all
           hidden
           things
           ,
           and
           of
           the
           Causes
           of
           these
           which
           appear
           ,
           and
           a
           great
           Delight
           in
           them
           when
           they
           are
           found
           out
           ,
           above
           all
           other
           to
           the
           Inventers
           ,
           for
           their
           Encouragement
           ,
           and
           as
           a
           Reward
           of
           their
           Industry
           .
           For
           instance
           ,
           How
           great
           Profit
           and
           Pleasure
           hath
           arisen
           to
           Mankind
           by
           the
           Invention
           of
           Writing
           ?
           God
           infused
           in
           our
           first
           Parents
           the
           Knowledg
           of
           Speaking
           ,
           whereby
           without
           their
           own
           Invention
           or
           Agreement
           ,
           they
           did
           express
           their
           Thoughts
           and
           Things
           :
           But
           we
           have
           no
           ground
           to
           infer
           that
           he
           taught
           them
           writing
           ,
           that
           not
           only
           by
           the
           Ear
           ,
           but
           by
           the
           Eye
           ,
           they
           could
           communicate
           Thoughts
           and
           Things
           ,
           not
           only
           to
           those
           who
           were
           present
           
           and
           near
           them
           ,
           but
           to
           the
           absent
           ,
           whereby
           Men
           spoke
           after
           their
           Death
           to
           many
           Generations
           ,
           and
           their
           more
           noble
           Conceptions
           and
           Inventions
           have
           been
           collected
           ,
           and
           continued
           and
           communicated
           through
           the
           World
           for
           many
           thousands
           of
           Years
           .
           By
           Writing
           we
           have
           preserved
           and
           propagated
           that
           infinite
           Treasure
           of
           Wisdom
           and
           Righteousness
           ,
           the
           Holy
           Scriptures
           .
           How
           great
           Addition
           to
           Writing
           hath
           been
           by
           the
           recent
           Invention
           of
           Printing
           ?
        
         
           How
           much
           Profit
           and
           Pleasure
           hath
           arisen
           to
           Mankind
           by
           the
           Invention
           of
           Glass
           ,
           and
           how
           strange
           Improvements
           have
           been
           made
           of
           it
           ?
           Before
           Men
           could
           not
           have
           the
           access
           of
           Light
           unto
           their
           Houses
           but
           by
           open
           Windows
           ,
           which
           behoved
           also
           to
           give
           access
           to
           Moisture
           and
           Cold
           :
           What
           variety
           of
           Vessels
           of
           Glass
           containing
           and
           conserving
           all
           Liquors
           without
           Effusion
           or
           Evaporation
           ,
           and
           without
           any
           Tincture
           ,
           so
           pleasantly
           ,
           that
           they
           are
           seen
           ,
           as
           if
           they
           were
           pendent
           in
           the
           open
           Air
           ?
           God
           hath
           blessed
           these
           last
           Times
           with
           new
           and
           strange
           Inventions
           of
           Glass
           :
           for
           whereas
           before
           old
           People
           losed
           the
           benefit
           of
           Writing
           and
           Printing
           ,
           and
           of
           the
           distinct
           sight
           of
           minute
           Objects
           ,
           whereby
           they
           were
           exceedingly
           hindered
           to
           communicate
           their
           Thoughts
           in
           that
           Age
           when
           they
           were
           most
           fit
           to
           do
           it
           by
           their
           long
           Experience
           ,
           by
           the
           allaying
           of
           their
           Passions
           ,
           by
           the
           increases
           of
           their
           Graces
           and
           Vertues
           :
           Yea
           by
           Magnifying
           Glasses
           in
           this
           searching
           Century
           ,
           there
           is
           a
           whole
           new
           World
           discovered
           of
           innumerable
           Creatures
           which
           were
           never
           so
           much
           as
           dream'd
           of
           ,
           or
           imagined
           before
           :
           By
           Microscropes
           ,
           whereby
           the
           Parts
           ,
           Shapes
           and
           Colours
           of
           the
           little
           Animals
           ,
           Plants
           and
           Seeds
           which
           were
           seen
           before
           ;
           but
           these
           
           Shapes
           and
           Colours
           were
           unperceiveable
           by
           the
           sharpest
           Eye
           .
           Now
           the
           wonderful
           Wisdom
           of
           God
           is
           seen
           in
           the
           Beauty
           and
           Variety
           of
           both
           the
           Vessels
           and
           Conduits
           in
           Plants
           and
           Animals
           ,
           which
           were
           known
           to
           be
           necessary
           from
           their
           Effects
           ,
           are
           now
           distinctly
           and
           clearly
           seen
           by
           the
           Eye
           ,
           whence
           the
           Anatomick
           Skill
           is
           so
           much
           improved
           in
           this
           Century
           .
           By
           Telescopes
           the
           Sun
           ,
           the
           Moon
           ,
           the
           Planets
           ,
           the
           Comets
           ,
           the
           Stars
           and
           their
           several
           and
           variable
           Parts
           are
           so
           distinctly
           seen
           ,
           as
           if
           they
           were
           near
           the
           Ends
           of
           these
           Tubes
           :
           Whereby
           Men
           have
           made
           a
           Selenography
           of
           the
           Moon
           like
           to
           the
           Geography
           of
           the
           Earth
           ,
           and
           have
           observed
           fixed
           Signatures
           and
           Varieties
           in
           
             Saturn
             ,
             Jupiter
             ,
             Mars
             ,
             Venus
          
           and
           Mercury
           ,
           and
           more
           lasting
           Spots
           in
           the
           Sun
           ,
           whereby
           they
           clearly
           see
           that
           all
           of
           them
           are
           turned
           about
           their
           own
           Centers
           ,
           and
           have
           calculated
           their
           exact
           Revolutions
           .
           They
           have
           also
           found
           four
           little
           Planets
           which
           move
           about
           Jupiter
           ,
           as
           the
           Moon
           doth
           about
           the
           Earth
           ,
           and
           make
           variety
           of
           little
           Eclipses
           ;
           they
           have
           also
           found
           the
           Periods
           of
           their
           several
           Revolutions
           ,
           and
           that
           the
           nearer
           they
           are
           the
           sooner
           are
           their
           Revolutions
           perfected
           ;
           and
           two
           such
           about
           Saturn
           with
           a
           Belt
           or
           Ring
           ,
           which
           makes
           a
           continual
           Variety
           in
           the
           view
           of
           that
           Planet
           :
           thence
           there
           are
           few
           but
           great
           Bodies
           discovered
           ,
           and
           there
           is
           no
           doubt
           there
           will
           be
           many
           more
           ;
           but
           by
           the
           Microscopes
           there
           are
           innumerable
           Kinds
           as
           well
           as
           Individuals
           of
           Animals
           ,
           Plants
           and
           Seeds
           discovered
           ,
           of
           which
           neither
           whole
           nor
           part
           was
           ever
           known
           before
           .
        
         
           I
           shall
           but
           add
           the
           Invention
           of
           Trigonometry
           ,
           by
           Quadrants
           ,
           Astronomers
           Cross-staffs
           and
           other
           Instruments
           ,
           and
           even
           by
           the
           Shadow
           ,
           the
           exact
           
           Distance
           and
           Dimensions
           of
           Bodies
           ,
           the
           Height
           ,
           the
           Breadth
           ,
           the
           Length
           ,
           the
           Depth
           of
           Bodies
           are
           exactly
           measured
           at
           distance
           ,
           and
           all
           by
           the
           Proportions
           of
           a
           large
           and
           little
           Triangle
           ,
           whose
           Angles
           are
           homologous
           ,
           that
           is
           ,
           intercept
           equal
           Degrees
           of
           a
           Circle
           whose
           Center
           is
           in
           their
           Angles
           ,
           whereby
           there
           is
           the
           same
           Proportion
           of
           Length
           between
           the
           Sides
           and
           Basis
           of
           any
           of
           the
           Angles
           of
           the
           little
           Triangle
           ,
           and
           between
           the
           Sides
           and
           Basis
           of
           the
           Angles
           of
           the
           large
           Triangle
           about
           the
           Angles
           of
           the
           same
           Capacity
           and
           Wideness
           .
        
         
           It
           might
           multiply
           many
           more
           such
           ,
           but
           I
           shall
           content
           my self
           with
           the
           mention
           of
           the
           Loadstone
           ,
           its
           attractive
           and
           directive
           Motions
           not
           long
           since
           discovered
           :
           by
           the
           directive
           Motions
           of
           that
           Stone
           ,
           whereby
           it
           is
           always
           turned
           towards
           the
           North
           and
           South
           Poles
           ,
           Men
           are
           enabled
           to
           direct
           their
           Course
           by
           Navigation
           through
           the
           vast
           Ocean
           to
           any
           Coast
           of
           the
           Earth
           .
           Navigation
           before
           was
           but
           Coasting
           ,
           no
           Man
           durst
           enter
           upon
           the
           vast
           Ocean
           ,
           tho
           some
           without
           their
           Intention
           were
           forced
           by
           Storms
           and
           Winds
           whither
           they
           would
           not
           ,
           and
           so
           fell
           upon
           undiscovered
           Countries
           .
           But
           now
           by
           the
           Mariner's
           Compass
           or
           Needle
           Commerce
           is
           so
           increased
           ,
           that
           all
           things
           are
           communicated
           from
           place
           to
           place
           through
           the
           whole
           Earth
           ,
           that
           if
           it
           were
           not
           for
           their
           Perversness
           tho
           whole
           Race
           of
           Mankind
           might
           become
           one
           great
           Common-wealth
           ,
           God
           having
           given
           an
           inbred
           Principle
           to
           Mankind
           ,
           to
           prefer
           the
           common
           Interest
           of
           the
           whole
           to
           that
           of
           any
           part
           .
        
         
           On
           the
           fifth
           Day
           God
           perfected
           the
           Creation
           of
           inanimate
           Creatures
           ,
           by
           an
           orderly
           Procedure
           ,
           according
           to
           the
           degrees
           of
           their
           Perfections
           :
           1.
           
           The
           Chaos
           ,
           which
           ,
           before
           it
           had
           Figure
           or
           Motion
           
           was
           the
           most
           imperfect
           Substance
           .
           2.
           
           Adding
           Perfections
           to
           that
           part
           of
           the
           Chaos
           ,
           he
           made
           Fire
           to
           give
           Light
           and
           Heat
           by
           its
           Motion
           .
           3.
           
           Giving
           an
           uniform
           circular
           Motion
           to
           those
           Particles
           of
           the
           Chaos
           that
           made
           up
           the
           Spheres
           of
           AEther
           ,
           by
           whose
           Revolution
           the
           Vicissitudes
           of
           Day
           and
           Night
           began
           .
           4.
           
           Adding
           Cohesion
           of
           Parts
           of
           the
           Chaos
           about
           the
           Earth
           ;
           whence
           arose
           the
           Figures
           of
           the
           Particles
           of
           Water
           ,
           which
           at
           first
           covered
           the
           whole
           Face
           of
           the
           Earth
           ,
           being
           then
           exactly
           round
           .
           5.
           
           Separating
           the
           Earth
           and
           the
           Water
           by
           making
           the
           Mountains
           and
           Vallies
           ;
           the
           Earth
           having
           been
           also
           made
           of
           the
           Chaos
           ,
           by
           Cohesion
           of
           its
           Parts
           ,
           whereby
           a
           far
           more
           variable
           Figure
           of
           its
           Particles
           arose
           ,
           in
           which
           were
           comprehended
           Metals
           ,
           Minerals
           ,
           Stones
           ,
           saline
           and
           sulphurous
           Bodies
           ,
           the
           Seeds
           of
           Plants
           ,
           and
           the
           Terrestrial
           Fire
           .
           6.
           
           The
           Plants
           are
           formed
           ,
           whether
           they
           sprung
           of
           these
           Seeds
           by
           the
           immediate
           creative
           Power
           of
           God
           ,
           or
           whether
           beside
           the
           Seeds
           ,
           the
           Plants
           were
           formed
           fit
           to
           receive
           them
           ,
           it
           is
           uncertain
           ;
           it
           might
           appear
           rather
           that
           they
           sprung
           of
           the
           Seeds
           ,
           because
           it
           is
           said
           ,
           
             Let
             the
             Earth
             bring
             forth
          
           ,
           &c.
           yet
           that
           may
           be
           understood
           of
           the
           subsequent
           Growth
           of
           Plants
           .
           And
           last
           ,
           the
           Stars
           were
           created
           ,
           being
           the
           most
           perfect
           and
           glorious
           of
           all
           inanimate
           Creatures
           :
           Then
           followed
           the
           Creation
           of
           living
           Creatures
           in
           the
           same
           order
           ,
           proceeding
           from
           the
           least
           perfect
           Kinds
           to
           the
           more
           perfect
           ,
           until
           the
           last
           Termination
           in
           the
           Creation
           of
           Man.
           The
           other
           living
           Creatures
           are
           stated
           in
           three
           Orders
           ,
           the
           Fish
           in
           the
           Waters
           ,
           the
           Fowl
           to
           fly
           in
           the
           Air
           ,
           and
           the
           Beasts
           on
           the
           Earth
           ;
           all
           which
           have
           their
           variable
           Motions
           ,
           which
           some
           imagine
           to
           be
           without
           
           Perception
           or
           Sense
           ,
           and
           that
           they
           be
           only
           passive
           in
           their
           Motions
           from
           the
           Impression
           of
           outward
           Objects
           ,
           for
           which
           I
           see
           no
           solid
           Reason
           ;
           for
           they
           having
           Senses
           so
           like
           unto
           Men
           ,
           if
           all
           their
           Motions
           were
           by
           Impressions
           on
           their
           Senses
           ,
           it
           could
           not
           be
           doubted
           but
           such
           Motions
           would
           be
           also
           in
           Men
           ,
           (
           seeing
           their
           Senses
           are
           operative
           without
           their
           Will
           ,
           or
           any
           intrinsick
           active
           Power
           )
           which
           is
           contrary
           to
           the
           common
           Sense
           and
           Experience
           of
           all
           Mankind
           .
           However
           it
           be
           ,
           there
           is
           great
           Evidence
           of
           the
           wonderful
           Contrivance
           of
           the
           Wisdom
           of
           God
           in
           brute
           Creatures
           ,
           especially
           in
           the
           peculiar
           Instincts
           of
           the
           several
           Species
           ,
           which
           do
           all
           act
           necessarily
           upon
           their
           proper
           Objects
           ,
           without
           Hesitation
           or
           Deliberation
           .
           They
           have
           their
           Pleasures
           and
           Griefs
           ,
           their
           Appetites
           and
           Aversions
           ,
           in
           which
           they
           cannot
           divert
           from
           one
           Object
           to
           another
           ,
           nor
           can
           they
           compare
           Objects
           ,
           Means
           or
           Ends
           ;
           and
           yet
           by
           the
           wonderful
           Wisdom
           of
           God
           ,
           they
           do
           most
           things
           necessary
           for
           their
           Preservation
           ,
           their
           Promotion
           and
           Propagation
           ,
           by
           meer
           Instincts
           ,
           more
           exactly
           than
           Men
           can
           in
           the
           same
           things
           that
           are
           common
           to
           both
           .
           Besides
           the
           wonderful
           and
           various
           Structure
           of
           their
           Bodies
           ,
           there
           are
           Depths
           concerning
           them
           that
           the
           most
           knowing
           Men
           have
           never
           been
           able
           to
           reach
           ,
           as
           what
           their
           Souls
           are
           ,
           how
           they
           are
           produced
           ,
           how
           their
           Bodies
           are
           framed
           by
           Generation
           ;
           wherein
           certainly
           there
           is
           a
           difference
           from
           the
           Generation
           of
           Men.
           God
           doth
           not
           command
           the
           Earth
           to
           bring
           forth
           Man
           ,
           as
           he
           doth
           to
           bring
           forth
           the
           brute
           Creatures
           ,
           therefore
           it
           seems
           their
           Seeds
           were
           created
           in
           the
           Beginning
           as
           well
           as
           the
           Seeds
           of
           the
           Plants
           .
           Some
           late
           Experiments
           by
           Microscopes
           have
           shown
           an
           infinite
           number
           of
           Animalcula
           
           in
           the
           Sperme
           of
           the
           Brutes
           ,
           but
           their
           Souls
           are
           not
           endued
           with
           that
           Perfection
           to
           have
           any
           Perception
           but
           by
           the
           Impression
           of
           Objects
           ;
           so
           their
           Bodies
           being
           marred
           ,
           their
           Souls
           can
           never
           more
           have
           any
           Animal
           Operation
           ,
           as
           the
           separate
           Souls
           of
           Men
           have
           .
        
         
           The
           first
           and
           lowest
           Degree
           of
           Animals
           is
           of
           Fish
           ,
           which
           live
           in
           the
           Water
           ,
           whereof
           there
           are
           innumerable
           kinds
           and
           degrees
           of
           Perfection
           ,
           from
           the
           Oister
           (
           that
           hath
           no
           other
           Motion
           but
           the
           opening
           its
           Shell
           to
           receive
           its
           Aliment
           )
           to
           the
           Whale
           .
           This
           also
           is
           strange
           in
           Fishes
           ,
           that
           Concourse
           of
           the
           Seeds
           of
           Male
           and
           Female
           do
           but
           in
           few
           of
           them
           appear
           ,
           nor
           have
           they
           that
           Pairing
           which
           the
           Fowls
           and
           other
           Brutes
           have
           when
           left
           to
           their
           natural
           Course
           ,
           nor
           any
           Knowledg
           of
           ,
           or
           Affection
           to
           their
           Birth
           .
           The
           more
           perfect
           Fish
           are
           furnished
           with
           Instruments
           for
           their
           Progress
           ,
           especially
           with
           Fins
           .
        
         
           The
           next
           Degree
           in
           Perfection
           of
           Brutes
           ,
           are
           the
           Fowls
           ,
           who
           are
           adorned
           with
           their
           beautiful
           Feathers
           ,
           and
           instructed
           with
           their
           Wings
           by
           which
           they
           fly
           .
           Their
           several
           Kinds
           have
           their
           distinct
           Voices
           ,
           by
           which
           they
           express
           their
           Affections
           ;
           the
           variety
           of
           which
           ,
           and
           of
           their
           Shapes
           and
           Colours
           ,
           and
           their
           Instincts
           ,
           by
           which
           they
           know
           their
           Food
           and
           Physick
           ,
           and
           what
           is
           hurtful
           to
           them
           ,
           and
           the
           melodious
           Songs
           of
           many
           of
           them
           ,
           do
           all
           manifest
           the
           wonderful
           Wisdom
           of
           their
           Creator
           .
        
         
           The
           Water
           is
           impowered
           and
           commanded
           to
           bring
           forth
           both
           Fish
           and
           Fowl
           ,
           which
           doth
           import
           that
           their
           Seeds
           are
           lubrick
           and
           not
           firm
           ,
           as
           that
           of
           Plants
           ,
           and
           therefore
           are
           dispersed
           in
           that
           soluble
           Element
           .
        
         
         
           On
           the
           sixth
           Day
           were
           created
           the
           Terrestrial
           Beasts
           ;
           for
           God
           said
           ,
           
             Let
             the
             Earth
             bring
             forth
             the
             living
             Creatures
             after
             his
             kind
             ,
          
           which
           are
           three
           ,
           beside
           the
           various
           Species
           of
           every
           Kind
           ,
           to
           wit
           Cattel
           ,
           creeping
           Things
           on
           the
           Earth
           ,
           and
           the
           Beasts
           ;
           these
           seem
           to
           be
           the
           wild
           and
           ravenous
           Beasts
           that
           live
           not
           in
           Herds
           or
           Flocks
           ,
           which
           are
           the
           Cattel
           ,
           but
           both
           walk
           with
           Legs
           ,
           and
           so
           are
           different
           from
           the
           creeping
           Things
           ,
           as
           Worms
           and
           Serpents
           .
           I
           shall
           not
           need
           to
           speak
           any
           thing
           of
           the
           Variety
           of
           these
           ,
           and
           of
           the
           Wisdom
           of
           God
           shining
           in
           them
           ,
           seeing
           they
           differ
           not
           much
           from
           what
           has
           been
           said
           of
           the
           Fish
           and
           the
           Fowls
           ,
           but
           that
           they
           come
           nearer
           to
           the
           Perfection
           of
           Man
           than
           they
           .
        
         
           God
           hath
           given
           eminent
           Instances
           of
           his
           Wisdom
           in
           the
           Perfections
           of
           the
           Horse
           ,
           and
           the
           Leviathan
           ,
           whose
           Scales
           do
           clearly
           distinguish
           it
           from
           the
           Whale
           ,
           so
           that
           it
           is
           a
           Terrestrial
           Animal
           ,
           and
           in
           the
           Unicorn
           .
        
         
           All
           the
           Creation
           ,
           tho
           it
           be
           very
           wonderful
           ,
           holds
           a
           small
           Proportion
           with
           the
           Wisdom
           of
           God
           ,
           in
           the
           creating
           and
           governing
           of
           Man
           ,
           which
           is
           incomprehensible
           .
           Some
           part
           of
           it
           will
           appear
           in
           the
           Dominion
           of
           God
           ,
           which
           I
           shall
           leave
           to
           the
           next
           Meditation
           ,
           and
           only
           remark
           upon
           the
           whole
           Creation
           ,
           that
           wonderful
           Beauty
           of
           all
           its
           Parts
           ,
           their
           Correspondence
           and
           mutual
           Usefulness
           ,
           and
           the
           Termination
           of
           all
           their
           Perfections
           on
           Mankind
           .
        
      
       
         
         
           
             MEDITAT
             .
             XVIII
          
           .
           Upon
           the
           Dominion
           of
           God
           ,
           and
           his
           Dispensations
           thereupon
           towards
           his
           Rational
           Creatures
           ,
           especially
           by
           the
           Covenant
           of
           Works
           and
           Covenant
           of
           Grace
           .
        
         
           I
           Have
           as
           distinctly
           and
           orderly
           as
           I
           could
           ,
           cleared
           and
           quieted
           my
           Thoughts
           concerning
           the
           Divine
           Perfections
           ,
           Natural
           and
           Moral
           ,
           severally
           :
           I
           come
           now
           to
           consider
           them
           jointly
           in
           the
           glorious
           and
           gracious
           Dominion
           of
           God
           over
           the
           World
           ,
           in
           which
           all
           his
           Perfections
           are
           displayed
           and
           manifested
           .
           It
           is
           Omniscience
           and
           infinite
           Wisdom
           in
           the
           Contrivance
           of
           the
           World
           ,
           and
           of
           all
           that
           was
           to
           occur
           in
           it
           unto
           Eternity
           :
           His
           Omnipotence
           in
           bringing
           all
           his
           Purposes
           to
           pass
           :
           His
           Goodness
           ,
           that
           all
           he
           did
           and
           was
           to
           do
           is
           very
           good
           ,
           and
           nothing
           he
           made
           is
           without
           some
           Perfection
           for
           it self
           ,
           and
           Usefulness
           for
           some
           other
           Creature
           ;
           and
           that
           even
           from
           the
           evil
           Actions
           of
           Men
           he
           taketh
           occasion
           to
           increase
           the
           Exercise
           of
           his
           Goodness
           ,
           Bounty
           and
           Mercy
           .
           His
           Justice
           ,
           Truth
           and
           Faithfulness
           are
           exercised
           upon
           all
           his
           Rational
           Creatures
           ,
           who
           only
           are
           capable
           of
           them
           ,
           and
           his
           most
           eminent
           Goodness
           in
           that
           Resemblance
           he
           gave
           them
           of
           his
           own
           Perfections
           ,
           and
           in
           those
           Principles
           wherewith
           he
           hath
           endued
           
           them
           ,
           beside
           his
           Image
           ,
           congruous
           to
           their
           Natures
           ,
           but
           not
           perfectly
           correspondent
           to
           his
           own
           ,
           to
           whom
           none
           of
           his
           Creatures
           can
           be
           like
           ,
           but
           with
           infinite
           Unlikeness
           :
           Yet
           with
           that
           real
           (
           tho
           imperfect
           )
           Likeness
           of
           him
           his
           Reasonable
           Creatures
           were
           originally
           formed
           ,
           whereby
           he
           made
           them
           all
           capable
           of
           Blessedness
           ,
           and
           by
           Resemblance
           thereof
           to
           conceive
           Thoughts
           of
           his
           own
           Blessedness
           ,
           in
           being
           the
           only
           pure
           Spirit
           ,
           self-existent
           ,
           everlasting
           ,
           self-sufficient
           ,
           independent
           ,
           free
           ,
           unchangeable
           in
           all
           his
           Perfections
           ,
           Purposes
           and
           Performance
           of
           them
           ,
           fully
           delighting
           in
           himself
           ,
           and
           thereby
           infinitely
           blessed
           .
        
         
           The
           Dominion
           of
           God
           comprehends
           his
           Dominion
           of
           Property
           ,
           and
           his
           Dominion
           of
           Soveraignty
           .
           By
           the
           former
           he
           is
           Lord
           of
           all
           his
           Creatures
           ,
           by
           the
           latter
           he
           is
           Sovereign
           Ruler
           of
           all
           his
           Rational
           Creatures
           ,
           and
           so
           is
           King
           ,
           Law-giver
           and
           Ruler
           of
           the
           whole
           World.
           There
           is
           a
           clear
           and
           known
           difference
           between
           Dominion
           of
           Things
           ,
           and
           a
           Dominion
           over
           Persons
           .
           The
           Dominion
           of
           Things
           is
           a
           Right
           and
           Power
           to
           dispose
           of
           them
           at
           Pleasure
           without
           any
           Restraint
           :
           This
           Right
           is
           founded
           in
           their
           Creation
           and
           Preservation
           ;
           for
           he
           that
           gave
           Being
           ,
           and
           that
           freely
           ,
           might
           give
           it
           with
           what
           Perfections
           he
           pleased
           ,
           and
           might
           at
           full
           Arbitrament
           annihilate
           or
           alter
           whatever
           he
           gave
           ;
           and
           in
           that
           Consideration
           even
           his
           Rational
           Creatures
           are
           part
           of
           his
           Property
           ,
           more
           at
           his
           disposal
           than
           the
           Clay
           is
           at
           the
           disposal
           of
           the
           Potter
           ,
           who
           can
           but
           mould
           and
           varnish
           his
           Clay
           ,
           and
           may
           mar
           it
           at
           his
           Pleasure
           ,
           but
           could
           neither
           give
           it
           its
           Being
           and
           Capacities
           ,
           nor
           can
           take
           them
           from
           it
           .
           In
           this
           Relation
           there
           can
           be
           no
           Obligement
           or
           Debt
           from
           God
           to
           any
           Creature
           ;
           
           and
           it
           is
           by
           this
           Dominion
           that
           he
           hath
           stated
           all
           his
           Rational
           Creatures
           in
           their
           different
           Degrees
           ,
           not
           only
           of
           the
           Kinds
           but
           of
           the
           Individuals
           .
           No
           other
           account
           ought
           to
           be
           inquired
           of
           the
           different
           degrees
           of
           Knowledg
           ,
           Wisdom
           ,
           Power
           ,
           Beauty
           ,
           Health
           ,
           Dexterity
           ,
           Length
           of
           Days
           ,
           Riches
           ,
           Pleasure
           or
           Honour
           :
           tho
           these
           may
           be
           used
           as
           Means
           of
           Justice
           ,
           Truth
           ,
           Faithfulness
           and
           Mercy
           ,
           and
           as
           the
           Means
           of
           Government
           ,
           yet
           may
           they
           be
           absolutely
           without
           respect
           to
           these
           ,
           and
           it
           can
           hardly
           be
           discerned
           when
           they
           are
           otherwise
           ;
           and
           therefore
           in
           them
           all
           things
           befal
           alike
           to
           all
           ,
           and
           no
           Man
           can
           judg
           Love
           or
           Hatred
           of
           God
           from
           any
           thing
           that
           is
           so
           before
           him
           .
        
         
           Some
           Men
           have
           thought
           they
           magnified
           God
           ,
           by
           magnifying
           this
           as
           the
           only
           Dominion
           of
           God
           ,
           and
           that
           there
           is
           no
           other
           distinct
           Dominion
           of
           Persons
           ,
           which
           would
           altogether
           make
           void
           the
           Justice
           ,
           Truth
           and
           Faithfulness
           of
           God
           ,
           which
           are
           no
           less
           essential
           to
           God
           ,
           and
           much
           more
           glorious
           than
           his
           Right
           of
           Disposal
           ,
           or
           Property
           :
           A
           Proprietor
           in
           making
           use
           of
           his
           Goods
           doth
           not
           govern
           them
           ,
           no
           not
           in
           the
           ordering
           of
           his
           Beasts
           ;
           but
           where-ever
           Government
           is
           ,
           there
           must
           be
           Law
           ,
           Liberty
           ,
           Rewards
           and
           Punishments
           :
           by
           the
           Government
           of
           Persons
           only
           can
           there
           be
           a
           Kingdom
           .
           He
           that
           had
           the
           Property
           of
           a
           whole
           Country
           could
           be
           Lord
           of
           it
           ,
           tho
           there
           were
           not
           a
           Man
           on
           it
           but
           himself
           ,
           but
           he
           could
           not
           be
           King
           of
           it
           .
           God
           takes
           to
           himself
           the
           Title
           of
           King
           in
           a
           more
           proper
           Sense
           ,
           and
           it
           is
           so
           acknowledged
           by
           all
           his
           holy
           Creatures
           :
           He
           is
           called
           the
           King
           of
           the
           whole
           Earth
           ,
           of
           all
           the
           World
           ;
           
             The
             Lord
             has
             prepared
             his
             Throne
             in
             the
             Heavens
             ,
             and
             his
             Kingdom
             ruleth
             over
             all
             .
             He
             is
             the
             Prince
             of
             the
             Kings
             
             of
             the
             Earth
             ,
          
           they
           are
           but
           his
           Deputies
           and
           Vicegerents
           ;
           
             Yea
             the
             greatest
             of
             them
             are
             but
             as
             Grashopers
             in
             his
             Sight
             :
             The
             Scepter
             of
             his
             Kingdom
             is
             a
             Scepter
             of
             Righteousness
             ;
             he
             sits
             on
             a
             Throne
             of
             Holiness
             ,
             he
             is
             a
             great
             King
             and
             he
             is
             King
             of
             Glory
             ,
             his
             Kingdom
             is
             an
             everlasting
             Kingdom
             ,
             of
             his
             Dominion
             there
             is
             no
             End
             :
          
           Yea
           he
           is
           the
           only
           Potentate
           ,
           
             He
             doth
             what
             he
             will
             in
             Heaven
             and
             in
             Earth
             ,
             and
             who
             can
             say
             ,
             what
             dost
             thou
             ?
             David
          
           at
           the
           Dedication
           of
           the
           Temple
           ,
           saith
           to
           God
           ,
           
             Thine
             ,
             O
             Lord
             ,
             is
             the
             Greatness
             ,
             and
             the
             Power
             ,
             and
             the
             Glory
             ,
             and
             the
             Victory
             ,
             and
             the
             Majesty
             :
             Thine
             is
             the
             Kingdom
             O
             God
             ,
             and
             thou
             art
             exalted
             as
             Head
             above
             all
             .
          
           And
           Jeremiah
           saith
           ,
           
             Who
             would
             not
             fear
             thee
             ,
             O
             King
             of
             Nations
             ?
             For
             to
             thee
             doth
             it
             appertain
             .
          
           The
           Psalmist
           saith
           ,
           
             The
             Lord
             is
             a
             great
             King
             above
             all
             Gods
             :
             The
             Sea
             is
             his
             ,
             and
             he
             made
             it
             .
          
           The
           Sea
           is
           mentioned
           as
           his
           Property
           only
           ,
           because
           the
           vast
           Ocean
           is
           capable
           of
           no
           humane
           Dominion
           .
           None
           can
           ,
           or
           ever
           did
           claim
           a
           local
           Soveraignty
           over
           the
           whole
           Sea
           ,
           nor
           a
           Property
           in
           it
           .
           The
           Psalmist
           saith
           ,
           
             The
             Heavens
             are
             thine
             ,
             the
             Earth
             also
             is
             thine
             ;
             as
             for
             the
             World
             and
             Fulness
             thereof
             ,
             thou
             hast
             founded
             them
             .
             For
             his
             Pleasure
             all
             things
             are
             and
             were
             created
             .
          
           Is
           there
           any
           other
           Soveraign
           can
           pretend
           these
           Titles
           ?
           
             He
             rules
             in
             the
             Kingdom
             of
             Men
             ,
             and
             gives
             it
             to
             whomsoever
             he
             will
             ,
          
           even
           unto
           the
           vilest
           of
           Men
           ,
           who
           can
           neither
           pretend
           worth
           nor
           deserving
           .
        
         
           If
           then
           Gods's
           Dominion
           over
           Persons
           be
           not
           arbitrary
           ,
           as
           over
           things
           ,
           what
           impudent
           Presumption
           must
           it
           be
           for
           Creatures
           tho
           they
           were
           Angels
           ,
           much
           more
           for
           Men
           of
           like
           Infirmities
           with
           others
           ,
           and
           of
           more
           impetuous
           Passions
           ,
           to
           give
           no
           other
           reason
           for
           their
           Commands
           ,
           than
           Such
           is
           our
           Pleasure
           ?
        
         
         
           There
           are
           three
           common
           innate
           Principles
           written
           in
           the
           Heart
           of
           Man
           ,
           the
           Love
           of
           God
           ,
           the
           Love
           of
           Mankind
           ,
           and
           Self-love
           ,
           which
           in
           their
           due
           Subordination
           ,
           and
           in
           their
           proper
           Limits
           are
           all
           Good
           :
           as
           Christ
           hath
           said
           ,
           
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             Heart
             ,
             with
             all
             thy
             Mind
             ,
             with
             all
             thy
             Strength
             ,
             and
             thy
             Neighbour
             as
             thy Self
             .
          
           These
           are
           the
           chief
           Means
           of
           the
           Divine
           Government
           ,
           by
           which
           Mankind
           might
           be
           happy
           in
           all
           Conditions
           ,
           Stations
           and
           Relations
           ;
           as
           Men
           ,
           as
           Married
           ,
           as
           Parents
           or
           Children
           ,
           as
           Masters
           and
           Servants
           ,
           as
           Soveraigns
           and
           Subjects
           ,
           as
           Fellow-Citizens
           ,
           as
           Neighbours
           and
           Friends
           ;
           who
           have
           all
           their
           special
           Principles
           and
           Rules
           ,
           by
           Reason
           and
           Revelation
           ,
           which
           when
           they
           forsake
           ,
           and
           follow
           the
           swing
           of
           their
           own
           Lusts
           and
           Passions
           ,
           God
           in
           his
           Justice
           might
           give
           them
           up
           to
           their
           own
           Counsels
           ,
           to
           follow
           their
           own
           Ways
           ,
           and
           oftentimes
           doth
           so
           ,
           as
           he
           declares
           by
           his
           Word
           ,
           as
           to
           their
           eternal
           Interest
           :
           yet
           so
           great
           is
           his
           Goodness
           as
           he
           doth
           rarely
           utterly
           abandon
           them
           ,
           but
           as
           to
           their
           outward
           Condition
           in
           this
           present
           Life
           ,
           he
           continues
           to
           overrule
           them
           ,
           by
           his
           Providence
           ,
           in
           all
           these
           Relations
           ;
           for
           in
           some
           Measure
           ,
           he
           is
           good
           to
           all
           in
           this
           Life
           .
        
         
           The
           Providence
           of
           God
           useth
           to
           be
           handled
           apart
           by
           Divines
           ,
           as
           it
           doth
           not
           only
           comprehend
           his
           Dominion
           and
           Government
           of
           his
           rational
           Creatures
           ,
           but
           his
           Wisdom
           and
           Goodness
           in
           his
           Preservation
           ,
           Provision
           and
           Direction
           of
           every
           Creature
           towards
           the
           End
           which
           he
           designed
           .
           I
           have
           chosen
           rather
           to
           consider
           the
           Wisdom
           and
           Dominion
           of
           God
           apart
           ,
           as
           being
           thereby
           the
           more
           able
           to
           apprehend
           them
           distinctly
           and
           clearly
           .
        
         
         
           The
           Dominion
           of
           God
           reacheth
           unto
           all
           his
           rational
           Creatures
           ,
           even
           unto
           the
           damned
           Spirits
           ,
           not
           only
           as
           they
           are
           Executioners
           of
           his
           Justice
           against
           Men
           ,
           as
           he
           sends
           them
           out
           ,
           wherein
           tho
           their
           End
           be
           always
           wicked
           ,
           the
           Act
           it self
           is
           ever
           just
           and
           good
           ;
           so
           an
           evil
           Spirit
           from
           the
           Lord
           vexed
           King
           Saul
           ,
           when
           he
           had
           forsaken
           the
           Rules
           of
           his
           Government
           :
           but
           these
           Spirits
           are
           only
           permitted
           while
           they
           tempt
           to
           Acts
           which
           no
           Intention
           can
           make
           good
           ,
           or
           indifferent
           ;
           but
           most
           of
           all
           ,
           God
           doth
           overrule
           these
           Spirits
           by
           restraining
           their
           Malice
           from
           tempting
           or
           troubling
           Men
           ,
           and
           even
           in
           the
           Permission
           of
           their
           Temptations
           ,
           he
           puts
           no
           Man
           under
           an
           inevitable
           Necessity
           of
           being
           overcome
           ,
           but
           those
           that
           voluntarily
           or
           habitually
           have
           rendered
           themselves
           weak
           ,
           whether
           by
           positive
           Choice
           ,
           or
           by
           Neglect
           and
           Inadvertence
           .
           It
           is
           a
           needless
           Curiosity
           to
           enquire
           how
           God
           doth
           over-rule
           damned
           Spirits
           ,
           who
           are
           scarce
           capable
           of
           farther
           Punishments
           ,
           being
           already
           condemned
           ,
           and
           in
           a
           continual
           Torment
           of
           Mind
           ,
           nor
           can
           they
           expect
           Rewards
           :
           It
           would
           be
           no
           Punishment
           to
           them
           to
           annihilate
           them
           ,
           yet
           they
           have
           some
           Diversion
           by
           compassing
           the
           Earth
           ,
           going
           to
           and
           fro
           therein
           ,
           and
           endeavouring
           to
           bring
           Men
           unto
           the
           like
           Condition
           with
           themselves
           ;
           and
           they
           are
           still
           capable
           of
           greater
           Torment
           ,
           and
           therefore
           they
           tremble
           .
        
         
           Men
           are
           much
           more
           governable
           in
           this
           Life
           ,
           being
           far
           more
           passable
           than
           Spirits
           ,
           and
           being
           seldom
           in
           absolute
           Despair
           ,
           but
           ever
           capable
           of
           Rewards
           and
           Punishments
           ;
           and
           the
           greater
           they
           are
           ,
           the
           more
           are
           they
           capable
           .
           Single
           Persons
           that
           have
           no
           near
           Relations
           ,
           are
           far
           less
           liable
           to
           Shame
           or
           Suffering
           than
           the
           Masters
           of
           Families
           ,
           or
           Rulers
           
           of
           States
           ;
           and
           the
           Noble
           ,
           than
           the
           Ignoble
           ,
           who
           are
           liable
           to
           Shame
           ,
           Affront
           and
           Disgrace
           ,
           which
           they
           regard
           more
           than
           their
           Lives
           .
        
         
           There
           are
           three
           sorts
           of
           Men
           ,
           the
           Godly
           ,
           the
           Honest
           ,
           and
           the
           Prophane
           ;
           the
           Godly
           are
           governed
           by
           the
           Love
           of
           God
           ,
           which
           is
           the
           Principle
           of
           true
           Piety
           and
           Religion
           ,
           reaching
           not
           only
           to
           Divine
           Worship
           ,
           but
           even
           to
           the
           Acts
           of
           Honesty
           and
           their
           own
           Happiness
           .
           In
           all
           which
           the
           chief
           Reason
           and
           Motive
           is
           the
           Love
           of
           God
           ,
           whereby
           they
           determine
           themselves
           in
           every
           thing
           towards
           his
           Glory
           and
           Pleasure
           .
           These
           are
           governed
           by
           eternal
           Rewards
           and
           Punishments
           after
           this
           Life
           ,
           and
           by
           internal
           Rewards
           in
           the
           Peace
           of
           a
           good
           Conscience
           ,
           and
           Joy
           in
           the
           Holy
           Ghost
           ,
           and
           internal
           Punishments
           in
           the
           Doubts
           and
           Disquiets
           of
           their
           Souls
           ,
           beside
           the
           other
           ways
           of
           Rewards
           and
           Punishments
           common
           to
           the
           rest
           .
        
         
           Those
           that
           are
           only
           Honest
           ,
           are
           governed
           by
           the
           Love
           to
           Mankind
           ,
           which
           for
           that
           very
           End
           God
           hath
           placed
           in
           the
           Nature
           of
           Man
           ,
           whereby
           till
           they
           be
           depraved
           ,
           they
           are
           inclinable
           in
           every
           Case
           to
           do
           that
           ,
           which
           if
           it
           were
           done
           by
           all
           Men
           ,
           they
           would
           live
           happily
           :
           And
           therefore
           the
           Wicked
           are
           ashamed
           to
           profess
           that
           in
           things
           in
           their
           Power
           ,
           they
           would
           prefer
           the
           Interest
           of
           a
           single
           Person
           to
           the
           Interest
           of
           their
           Family
           ,
           or
           the
           Interest
           of
           a
           Family
           to
           the
           Interest
           of
           a
           Nation
           ,
           or
           any
           of
           these
           Interests
           to
           the
           common
           Interest
           of
           Mankind
           .
           Those
           that
           are
           prophane
           and
           wicked
           ,
           God
           overrules
           even
           by
           their
           Self-love
           ;
           for
           tho
           they
           would
           subordinate
           all
           things
           to
           their
           Selfinterest
           ,
           if
           securely
           they
           could
           ,
           and
           when
           with
           probability
           they
           can
           ,
           yet
           supposing
           others
           to
           be
           of
           the
           same
           Inclination
           ,
           their
           own
           Interest
           obligeth
           
           them
           to
           profess
           ,
           if
           not
           Piety
           in
           Hypocrisy
           ,
           at
           least
           common
           Honesty
           ,
           wherein
           God's
           Wisdom
           and
           Goodness
           is
           eminently
           seen
           ;
           for
           otherwise
           most
           Men
           would
           be
           as
           malicious
           and
           openly
           wicked
           as
           the
           damned
           Spirits
           .
        
         
           God
           hath
           Rewards
           and
           Punishments
           sufficient
           and
           suted
           to
           the
           Condition
           of
           all
           Men
           ,
           tho
           their
           Rewards
           be
           not
           by
           exact
           Justice
           :
           Prosperity
           and
           Peace
           are
           the
           common
           Encouragements
           to
           Good.
           Trouble
           and
           Affliction
           are
           the
           common
           outward
           Punishments
           ,
           and
           more
           particularly
           Disquiet
           and
           Anguish
           of
           Spirit
           ,
           when
           the
           special
           Cause
           thereof
           is
           not
           known
           .
           These
           are
           dispensed
           to
           particular
           Persons
           ,
           but
           the
           Punishments
           of
           Societies
           use
           not
           to
           be
           inflicted
           ,
           but
           upon
           atrocious
           ,
           common
           and
           avowed
           Vices
           ,
           for
           which
           God
           sendeth
           common
           Calamities
           ,
           as
           Plague
           ,
           Famine
           ,
           Inundation
           ,
           Sterility
           ,
           Shipwrack
           ;
           and
           the
           Destruction
           by
           ravenous
           Beasts
           ,
           which
           was
           more
           frequent
           when
           the
           World
           was
           less
           planted
           .
           The
           Scripture
           doth
           frequently
           mention
           God's
           four
           sore
           Judgments
           .
           God
           exciteth
           War
           ,
           about
           which
           there
           is
           no
           doubt
           ,
           when
           it
           is
           for
           just
           Causes
           ,
           and
           overrules
           it
           when
           upon
           unjust
           ,
           but
           rather
           uses
           the
           other
           Plagues
           .
        
         
           God
           exercises
           his
           Dominion
           partly
           by
           the
           Law
           of
           Nature
           written
           in
           Man's
           Heart
           ,
           partly
           by
           Diyine
           Institutions
           revealed
           to
           Men.
           By
           the
           Law
           of
           Nature
           is
           the
           Government
           of
           Parents
           over
           their
           Children
           ,
           by
           the
           natural
           Affection
           of
           the
           Parents
           to
           the
           Children
           ,
           whereby
           they
           take
           Pleasure
           to
           preserve
           ,
           direct
           ,
           and
           provide
           for
           them
           ;
           and
           by
           the
           natural
           Affection
           of
           the
           Children
           to
           reverence
           and
           obey
           their
           Parents
           :
           which
           Affections
           arise
           in
           both
           from
           their
           belief
           of
           these
           Relations
           ,
           even
           where
           they
           are
           mistaken
           ;
           and
           by
           the
           Law
           of
           Nature
           the
           Contracts
           and
           Pactions
           
           of
           Parties
           to
           govern
           and
           to
           obey
           ,
           as
           between
           Masters
           and
           Servants
           ,
           between
           Rulers
           and
           Subjects
           :
           for
           the
           Force
           of
           these
           Pactions
           ,
           is
           by
           the
           Law
           written
           in
           Man's
           Heart
           ,
           by
           which
           his
           Conscience
           convinces
           him
           that
           he
           is
           obliged
           to
           perform
           .
        
         
           God
           exerciseth
           his
           Dominion
           not
           only
           by
           the
           Laws
           of
           Nature
           ,
           but
           by
           positive
           Laws
           and
           Institutions
           ,
           which
           are
           not
           known
           by
           the
           Light
           of
           Nature
           ,
           but
           by
           Revelation
           ;
           such
           is
           the
           Government
           of
           the
           Husband
           over
           the
           Wife
           ,
           by
           the
           Divine
           Institution
           of
           Marriage
           ,
           and
           the
           Government
           of
           Common
           Wealths
           ,
           by
           God's
           Institution
           of
           a
           publick
           Judgment
           ,
           to
           order
           and
           determine
           all
           Controversies
           ,
           concerning
           such
           as
           should
           unite
           themselves
           in
           Civil
           Societies
           .
           The
           former
           was
           propagated
           by
           an
           universal
           Tradition
           to
           all
           Nations
           ,
           from
           Adam
           till
           the
           Flood
           ,
           and
           from
           Noab
           and
           his
           Posterity
           after
           the
           Flood
           :
           But
           Civil
           Government
           was
           only
           instituted
           after
           the
           Flood
           ,
           when
           Mens
           Lives
           became
           short
           ,
           God
           allowed
           the
           Fathers
           of
           Families
           to
           unite
           themselves
           and
           their
           Families
           into
           Civil
           Societies
           ,
           and
           to
           transmit
           the
           Power
           and
           Burden
           of
           the
           Government
           of
           their
           Families
           in
           most
           things
           upon
           the
           Governours
           of
           those
           Societies
           :
           So
           that
           tho
           there
           be
           mutual
           Pactions
           in
           Marriage
           and
           Government
           ,
           yet
           the
           Essentials
           of
           both
           are
           by
           Divine
           Institution
           ,
           which
           cannot
           lawfully
           be
           altered
           .
           Persons
           may
           choose
           whether
           they
           will
           marry
           or
           not
           ,
           and
           with
           whom
           ,
           but
           the
           Degrees
           within
           which
           they
           may
           marry
           are
           instituted
           :
           The
           Power
           of
           the
           Husband
           ,
           and
           the
           Indurance
           and
           Dissolution
           of
           the
           Marriage
           are
           instituted
           by
           God
           ,
           and
           unalterable
           by
           Man
           ;
           but
           in
           other
           things
           their
           Pactions
           are
           effectual
           ,
           as
           in
           other
           Cases
           :
           So
           also
           in
           Civil
           Government
           ,
           the
           Form
           of
           Government
           ,
           
           the
           Persons
           governing
           ,
           the
           Extensions
           of
           their
           Power
           ,
           more
           than
           what
           is
           requsite
           for
           Order
           and
           Determination
           of
           Controversies
           ,
           are
           by
           the
           express
           and
           tacit
           Pactions
           of
           the
           Parties
           ,
           except
           what
           God
           did
           immediately
           determine
           in
           the
           Government
           of
           Israel
           .
        
         
           God
           did
           also
           institute
           a
           distinct
           Government
           for
           his
           own
           Worship
           ,
           and
           separated
           it
           from
           the
           Paternal
           and
           Civil
           Authority
           ,
           both
           among
           the
           Jews
           in
           the
           Levitical
           Priesthood
           ,
           which
           was
           propagated
           by
           imitation
           to
           most
           other
           Nations
           ;
           and
           among
           Christians
           ,
           a
           Church
           became
           a
           distinct
           Society
           from
           a
           State
           ,
           and
           hath
           its
           proper
           Ecclesiastick
           Government
           ,
           tho
           both
           Societies
           may
           concur
           in
           the
           same
           Persons
           .
           The
           Civil
           Government
           is
           for
           the
           outward
           State
           of
           their
           Society
           ,
           and
           the
           Means
           of
           their
           Government
           is
           outward
           ,
           by
           extrinsick
           Rewards
           and
           forcible
           Punishments
           .
           The
           Ecclesiastick
           Government
           is
           about
           the
           inward
           State
           of
           those
           of
           their
           Society
           ,
           in
           so
           far
           as
           Man's
           Knowledg
           can
           reach
           ,
           to
           promote
           Holiness
           ,
           and
           internal
           and
           eternal
           Happiness
           ,
           and
           about
           their
           outward
           Acts
           only
           ,
           as
           they
           signify
           their
           inward
           Condition
           ;
           and
           their
           Rewards
           and
           Punishments
           are
           only
           by
           application
           of
           the
           Divine
           Ordinances
           ,
           in
           exciting
           Joy
           or
           Grief
           ,
           Fear
           or
           Hope
           ,
           as
           is
           conducible
           for
           the
           inward
           State
           ,
           but
           without
           temporal
           Rewards
           ,
           and
           forcible
           Punishments
           .
        
         
           But
           there
           is
           yet
           a
           more
           inward
           and
           secret
           Dominion
           of
           God
           ,
           exercised
           by
           the
           Conscience
           ,
           which
           is
           his
           Deputy
           ,
           by
           which
           he
           distributes
           the
           most
           powerful
           and
           important
           Rewards
           and
           Punishments
           ,
           not
           only
           in
           this
           Life
           ,
           but
           chiefly
           after
           Death
           .
        
         
           The
           most
           eminent
           and
           important
           Dispensations
           of
           God's
           Dominion
           is
           by
           the
           Covenants
           he
           made
           
           with
           Men
           ,
           which
           therefore
           require
           a
           particular
           Consideration
           ,
           especially
           the
           general
           Covenants
           relating
           to
           all
           Mankind
           .
        
         
           It
           was
           a
           high
           Honour
           put
           upon
           Men
           that
           God
           was
           pleased
           to
           enter
           into
           mutual
           Ingagements
           with
           them
           ,
           by
           way
           of
           Covenant
           ,
           whereby
           God
           promised
           some
           Favours
           to
           them
           besides
           those
           which
           arose
           from
           their
           Creation
           ,
           which
           Favours
           they
           could
           not
           warrantably
           believe
           ,
           nor
           expect
           by
           his
           Justice
           ,
           Bounty
           ,
           Mercy
           ,
           or
           even
           by
           his
           Faithfulness
           ,
           but
           only
           by
           his
           Promise
           in
           these
           Covenants
           .
           And
           on
           the
           other
           part
           there
           was
           not
           ground
           to
           expect
           them
           even
           from
           the
           Promises
           ,
           unless
           there
           were
           a
           voluntary
           Engagement
           on
           Man's
           part
           by
           entring
           into
           these
           Covenants
           .
           God's
           Dispensations
           might
           have
           been
           without
           any
           Covenant
           ,
           either
           by
           commanding
           Men
           to
           do
           that
           which
           he
           proposed
           to
           them
           to
           do
           ,
           whereby
           the
           not
           Performance
           became
           a
           Transgression
           of
           his
           Command
           ,
           and
           Sin
           ;
           or
           he
           might
           have
           made
           Promises
           conditional
           ,
           without
           requiring
           Mens
           Engagements
           .
        
         
           I
           see
           very
           many
           Covenants
           between
           God
           and
           Man
           in
           Scripture
           ,
           but
           the
           purely
           Celestial
           and
           Eternal
           Covenants
           are
           only
           two
           ,
           the
           Covenant
           of
           Works
           ,
           and
           the
           Covenant
           of
           Grace
           .
           The
           Covenant
           of
           Grace
           is
           the
           chief
           Concern
           of
           Mankind
           ,
           and
           it
           runs
           through
           the
           whole
           Current
           of
           Scripture
           :
           It
           was
           published
           to
           our
           first
           Parents
           immediately
           after
           their
           Fall
           ;
           and
           tho
           the
           Record
           of
           it
           in
           Scripture
           at
           first
           be
           no
           more
           ,
           but
           [
           that
           the
           Seed
           of
           the
           Woman
           shall
           bruise
           the
           Head
           of
           the
           Serpent
           ,
           ]
           I
           doubt
           not
           but
           it
           was
           more
           fully
           manifested
           to
           ,
           and
           understood
           by
           the
           first
           Parents
           .
           It
           was
           more
           fully
           manifested
           to
           Abraham
           ,
           to
           whom
           it
           was
           said
           ,
           
             That
             in
             thy
             Seed
             shall
             all
             the
             Nations
             of
             
             the
             Earth
             be
             blessed
             .
          
           It
           was
           continued
           in
           the
           Church
           in
           the
           Revelation
           and
           Expectation
           of
           the
           Messiah
           ,
           who
           was
           to
           deliver
           his
           People
           from
           their
           Sins
           ,
           and
           was
           represented
           by
           the
           Sacrifices
           instituted
           by
           God
           from
           the
           beginning
           ,
           and
           by
           the
           Sacraments
           and
           Ceremonies
           instituted
           thereafter
           ,
           tho
           the
           Jews
           in
           their
           latter
           times
           were
           wholly
           perverted
           ,
           believing
           their
           Messiah
           to
           be
           a
           Temporal
           Monarch
           ,
           to
           raise
           their
           Nation
           to
           great
           Glory
           ;
           wherein
           Christ
           the
           Messiah
           himself
           did
           fully
           confute
           them
           from
           the
           Old
           Testament
           ,
           and
           brought
           Life
           and
           Immortality
           to
           light
           in
           a
           clear
           Discovery
           of
           the
           Covenant
           of
           Grace
           ,
           as
           it
           remains
           recorded
           in
           the
           Gospel
           .
        
         
           The
           Covenant
           of
           Works
           being
           broken
           and
           become
           void
           ,
           there
           is
           but
           little
           of
           it
           expressed
           in
           Scripture
           ,
           in
           which
           that
           Name
           of
           the
           Covenant
           is
           no
           where
           mentioned
           ;
           and
           tho
           it
           may
           seem
           a
           needless
           Curiosity
           to
           enquire
           into
           the
           Terms
           of
           it
           ,
           I
           conceive
           it
           is
           not
           unprofitable
           ,
           but
           very
           useful
           ,
           to
           manifest
           the
           Glory
           and
           Goodness
           of
           God
           in
           all
           his
           Dispensations
           with
           Mankind
           ,
           and
           for
           the
           understanding
           the
           Covenant
           of
           Grace
           that
           came
           in
           its
           place
           ,
           which
           will
           appear
           by
           that
           excellent
           Parallel
           of
           the
           Apostle
           Paul
           betwixt
           the
           first
           and
           second
           Adam
           .
        
         
           It
           hath
           been
           the
           common
           Opinion
           of
           Christians
           ,
           that
           there
           was
           a
           Covenant
           between
           God
           and
           Adam
           upon
           solid
           Grounds
           .
           It
           is
           certainly
           a
           great
           Condescension
           and
           Kindness
           in
           God
           to
           enter
           into
           Covenant
           with
           Creatures
           ;
           but
           seeing
           it
           is
           certain
           that
           he
           hath
           so
           often
           admitted
           sinful
           Creatures
           to
           covenant
           with
           him
           ,
           there
           is
           no
           ground
           to
           doubt
           that
           he
           enter'd
           into
           Covenant
           with
           innocent
           Adam
           ,
           which
           is
           yet
           more
           clear
           from
           the
           Parallel
           of
           the
           
           first
           and
           second
           Adam
           ,
           whereby
           both
           are
           acknowledged
           to
           represent
           and
           undertake
           for
           the
           whole
           ,
           or
           a
           great
           part
           of
           the
           Race
           of
           Mankind
           ;
           that
           through
           Adam's
           Failure
           Sin
           entered
           in
           the
           World
           ,
           and
           that
           Christ
           had
           obtained
           a
           better
           Covenant
           .
           It
           is
           therefore
           inferred
           that
           there
           was
           a
           prior
           Covenant
           .
        
         
           As
           to
           the
           Terms
           of
           the
           first
           Covenant
           ,
           it
           is
           clear
           that
           God
           promised
           Adam
           Immortality
           ,
           seeing
           the
           Penalty
           expressed
           by
           Moses
           for
           the
           Breach
           in
           eating
           the
           forbidden
           Fruit
           is
           Death
           ,
           not
           only
           Temporal
           ,
           by
           the
           Separation
           of
           the
           Soul
           and
           Body
           ,
           and
           the
           Corruption
           of
           the
           Body
           ,
           but
           Eternal
           ,
           by
           the
           Separation
           from
           the
           Favour
           of
           God
           ;
           therefore
           Life
           and
           Immortality
           is
           implied
           ,
           which
           tho
           it
           was
           possible
           to
           have
           been
           preserved
           in
           Adam
           and
           his
           Posterity
           ,
           by
           the
           continuance
           of
           Adam
           and
           his
           Posterity
           upon
           Earth
           ,
           living
           an
           Animal
           Life
           ;
           but
           this
           Earth
           could
           not
           have
           sufficed
           for
           all
           the
           Posterity
           of
           Adam
           ,
           if
           none
           had
           died
           ,
           or
           been
           removed
           ;
           yea
           Immortality
           could
           not
           have
           been
           continued
           in
           that
           State
           wherein
           the
           Body
           was
           perpetually
           wearing
           with
           its
           Food
           and
           Exercise
           ,
           if
           there
           had
           not
           been
           extraordinary
           Means
           to
           have
           preserved
           or
           restored
           it
           .
           Therefore
           I
           do
           not
           conceive
           that
           Immortality
           was
           competent
           to
           innocent
           Man
           by
           his
           Nature
           ,
           and
           was
           taken
           from
           him
           as
           his
           Punishment
           against
           his
           Nature
           ;
           but
           that
           it
           was
           only
           promised
           to
           be
           given
           as
           a
           part
           of
           that
           Covenant
           ,
           the
           loss
           of
           which
           was
           a
           great
           Penalty
           .
           It
           is
           true
           ,
           the
           Soul
           was
           naturally
           immortal
           ,
           and
           could
           not
           cease
           to
           exist
           but
           by
           taking
           away
           that
           which
           was
           given
           in
           its
           Nature
           ;
           but
           it
           will
           not
           follow
           that
           Man
           ,
           the
           Complex
           of
           Soul
           and
           Body
           ,
           was
           so
           immortal
           .
        
         
         
           The
           Parallel
           doth
           also
           give
           ground
           to
           infer
           ,
           that
           it
           was
           a
           part
           of
           God's
           Promise
           in
           the
           first
           Covenant
           ,
           that
           Adam
           and
           his
           Posterity
           should
           be
           exalted
           from
           an
           Animal
           Life
           on
           Earth
           ,
           to
           an
           Angelical
           Life
           in
           Heaven
           ,
           which
           is
           evidently
           a
           part
           of
           the
           Covenant
           of
           Grace
           ,
           and
           is
           frequently
           expressed
           by
           Restitution
           and
           Redemption
           ,
           importing
           that
           it
           belonged
           to
           Mankind
           before
           ,
           but
           was
           lost
           ;
           and
           seeing
           the
           Preference
           of
           the
           Benefit
           by
           the
           second
           Adam
           is
           expressed
           in
           the
           Parallel
           ,
           if
           that
           Exaltation
           had
           been
           wholly
           new
           ,
           it
           would
           not
           have
           been
           omitted
           .
        
         
           The
           Parallel
           also
           imports
           ,
           that
           the
           Promise
           of
           Immortality
           was
           not
           only
           to
           Adam
           ,
           but
           to
           his
           Posterity
           .
        
         
           It
           could
           not
           consist
           with
           the
           Wisdom
           and
           Goodness
           of
           God
           ,
           that
           the
           first
           Covenant
           should
           have
           been
           impracticable
           ,
           and
           therefore
           it
           must
           have
           been
           a
           part
           of
           God's
           Promise
           ,
           that
           if
           Adam
           continued
           faithful
           for
           such
           time
           as
           God
           had
           appointed
           for
           his
           Trial
           ,
           that
           God
           would
           confirm
           him
           by
           more
           powerful
           and
           efficacious
           Grace
           ,
           as
           it
           is
           commonly
           believed
           that
           he
           hath
           confirmed
           the
           Elect
           Angels
           ,
           that
           they
           should
           never
           fall
           ,
           but
           be
           happy
           .
           I
           see
           not
           how
           it
           could
           be
           called
           an
           happy
           State
           ,
           that
           were
           still
           under
           the
           fear
           of
           being
           lost
           .
        
         
           There
           is
           no
           ground
           to
           think
           ,
           that
           by
           the
           first
           Covenant
           Adam's
           Posterity
           should
           have
           been
           in
           a
           better
           Condition
           than
           himself
           ,
           but
           that
           they
           also
           should
           have
           had
           a
           time
           of
           Trial
           as
           he
           had
           ,
           and
           such
           as
           should
           persevere
           should
           also
           be
           confirmed
           ;
           yet
           there
           was
           necessity
           that
           they
           should
           be
           endued
           with
           more
           Strength
           from
           the
           Womb
           ,
           thereby
           to
           be
           put
           in
           equal
           Capacity
           to
           stand
           as
           he
           was
           :
           For
           seeing
           Adam
           was
           created
           in
           the
           Ripeness
           of
           Disscretion
           ,
           
           and
           in
           the
           clear
           Knowledg
           of
           God
           ,
           and
           yet
           so
           soon
           fell
           ,
           upon
           so
           small
           Temptation
           ,
           it
           had
           been
           impossible
           for
           any
           of
           his
           Posterity
           ,
           being
           to
           be
           born
           Infants
           ,
           without
           any
           Principle
           vigent
           in
           them
           ,
           but
           the
           Pleasure
           of
           Sense
           till
           they
           attained
           to
           Discretion
           ,
           and
           by
           long
           Exercise
           of
           these
           sensible
           Pleasures
           ,
           strong
           habitual
           Pleasures
           supervening
           ,
           that
           any
           one
           of
           them
           could
           have
           persevered
           ,
           unless
           God
           had
           promised
           ,
           that
           if
           Adam
           had
           stood
           out
           his
           Trial
           ,
           he
           would
           have
           given
           farther
           Perfection
           to
           his
           Posterity
           .
        
         
           This
           first
           Covenant
           between
           God
           and
           Adam
           is
           commonly
           called
           the
           Covenant
           of
           Works
           ,
           to
           distinguish
           it
           from
           the
           Covenant
           of
           Grace
           ,
           and
           therefore
           there
           behoved
           to
           be
           something
           in
           it
           of
           Merit
           :
           And
           that
           God's
           part
           of
           that
           Covenant
           was
           not
           only
           of
           Grace
           or
           free
           Favour
           ,
           but
           partly
           by
           Premiative
           Justice
           and
           Debt
           ,
           in
           Remuneration
           of
           the
           Holiness
           of
           the
           Creature
           ,
           as
           the
           Apostle
           saith
           ,
           
             To
             him
             that
             worketh
             ,
             the
             Reward
             is
             not
             reckoned
             of
             Grace
             ,
             but
             of
             Debt
             .
          
           Yet
           it
           cannot
           be
           thence
           inferred
           that
           the
           Reward
           promised
           by
           God
           to
           Adam
           in
           his
           Perseverance
           ,
           was
           wholly
           and
           only
           a
           Reward
           of
           Debt
           by
           Justice
           ,
           but
           that
           it
           might
           be
           partly
           a
           Reward
           of
           Debt
           ,
           and
           partly
           a
           Reward
           of
           Grace
           ,
           freely
           given
           and
           not
           deserved
           .
        
         
           Those
           who
           arrogate
           Salvation
           by
           the
           Merit
           of
           their
           Works
           fortify
           themselves
           in
           their
           Error
           ,
           by
           holding
           that
           Salvation
           by
           the
           Covenant
           of
           Works
           would
           have
           been
           wholly
           by
           Merit
           ;
           and
           therefore
           Christ
           having
           expiated
           the
           Sins
           of
           the
           Elect
           ,
           their
           good
           Works
           must
           merit
           Heaven
           ,
           which
           is
           clearly
           confuted
           ,
           seeing
           God's
           Dispensations
           are
           by
           Covenant
           ,
           importing
           Ingagements
           ,
           which
           did
           not
           arise
           from
           the
           Creatures
           Interest
           by
           Creation
           ,
           but
           
           only
           by
           God's
           Promise
           ,
           which
           was
           free
           by
           the
           Freedom
           of
           Indiffrency
           .
        
         
           I
           am
           fully
           perswaded
           that
           a
           great
           part
           of
           God's
           Promises
           in
           the
           Govenant
           of
           Works
           was
           by
           his
           free
           Favour
           ,
           and
           could
           not
           have
           been
           claimed
           by
           Adam
           ,
           or
           his
           Posterity
           ,
           as
           due
           in
           Justice
           to
           their
           Perseverance
           :
           For
           there
           was
           an
           exceeding
           great
           difference
           between
           the
           Value
           of
           Adam's
           part
           ,
           and
           God's
           part
           of
           that
           Covenant
           ;
           Adam's
           part
           was
           only
           Obedience
           to
           God.
           There
           is
           nothing
           mentioned
           in
           Scripture
           ,
           or
           consequent
           from
           the
           Nature
           of
           that
           Covenant
           ,
           that
           God's
           Promises
           were
           for
           Adam's
           improving
           and
           increasing
           those
           Moral
           perfections
           God
           had
           given
           him
           by
           his
           Creation
           ;
           but
           on
           the
           contrary
           ,
           that
           which
           is
           expresly
           mentioned
           ,
           is
           only
           forbearance
           to
           eat
           of
           the
           forbidden
           Fruit
           ,
           which
           could
           not
           be
           the
           only
           Obedience
           ,
           but
           likewise
           the
           Obedience
           to
           all
           the
           Moral
           Law
           written
           in
           his
           Heart
           ,
           and
           also
           to
           the
           positive
           Law
           of
           Marriage
           instituted
           in
           Innocency
           ;
           yet
           Innocence
           in
           all
           was
           Man's
           part
           :
           and
           Improvement
           ,
           tho
           it
           was
           no
           Work
           of
           Supererrogation
           even
           in
           him
           ,
           because
           he
           was
           obliged
           to
           love
           God
           with
           all
           his
           Might
           ,
           yet
           it
           did
           deserve
           and
           merit
           by
           God's
           Remunerative
           Justice
           ,
           but
           it
           cannot
           be
           pretended
           that
           it
           was
           a
           proportionable
           Remuneration
           to
           Adam's
           Innocency
           ,
           that
           he
           should
           not
           only
           become
           Immortal
           ,
           and
           be
           exalted
           to
           Celestial
           and
           Eternal
           Glory
           ,
           and
           that
           he
           should
           be
           confirmed
           and
           made
           free
           of
           the
           hazard
           of
           falling
           ;
           but
           that
           also
           all
           his
           Posterity
           should
           have
           additional
           Perfections
           created
           with
           their
           Souls
           ,
           enabling
           them
           against
           the
           Prepossessions
           of
           Youth
           ,
           to
           remain
           innocent
           ,
           and
           all
           as
           a
           just
           Proportion
           by
           Premiative
           Justice
           :
           no
           certainly
           .
        
         
         
           The
           Nature
           of
           a
           Covenant
           which
           is
           a
           mutual
           Contract
           ,
           implieth
           mutual
           Prestations
           to
           be
           performed
           by
           the
           Parties
           Contracters
           ,
           as
           the
           mutual
           Causes
           and
           Conditions
           of
           each
           to
           other
           ;
           and
           that
           the
           ingaging
           to
           these
           Performances
           be
           voluntary
           ,
           even
           tho
           the
           Matter
           engaged
           were
           necessary
           ,
           and
           have
           an
           anterior
           Obligation
           ,
           distinct
           from
           that
           Obligation
           which
           ariseth
           by
           the
           Contract
           .
           For
           as
           it
           is
           well
           said
           by
           Lawyers
           ,
           the
           same
           thing
           may
           be
           due
           by
           several
           Obligations
           ,
           and
           may
           be
           exacted
           by
           any
           of
           them
           ;
           but
           the
           Property
           of
           a
           thing
           cannot
           be
           by
           more
           Rights
           ,
           for
           none
           can
           acquire
           that
           which
           is
           already
           his
           own
           .
           Therefore
           before
           the
           Covenant
           of
           Works
           the
           Man
           was
           obliged
           to
           a
           full
           Observance
           of
           God's
           Commands
           without
           any
           Engagement
           of
           his
           own
           ,
           because
           God
           who
           gave
           him
           his
           Being
           ,
           might
           justly
           qualify
           his
           own
           Gift
           at
           his
           Pleasure
           ;
           so
           he
           had
           given
           Man
           his
           Being
           by
           Creation
           ,
           with
           sufficient
           Intimation
           of
           his
           Pleasure
           and
           Command
           ,
           by
           the
           Laws
           written
           in
           his
           Heart
           ,
           none
           of
           which
           did
           oblige
           him
           to
           enter
           into
           a
           Covenant
           with
           his
           Creator
           ,
           nor
           did
           God
           command
           him
           so
           to
           do
           ,
           but
           offered
           it
           to
           his
           free
           Choice
           ,
           inducing
           him
           thereto
           by
           the
           great
           Benefits
           he
           offered
           him
           by
           it
           ,
           which
           he
           had
           not
           Right
           to
           ,
           nor
           any
           ground
           of
           Confidence
           of
           it
           ,
           but
           through
           that
           Covenant
           .
        
         
           The
           Covenant
           of
           Works
           had
           no
           Sanction
           by
           a
           Penalty
           added
           to
           it
           :
           For
           the
           Dissolution
           of
           it
           upon
           Man's
           Failure
           in
           his
           part
           arose
           from
           the
           Nature
           of
           all
           Contracts
           ,
           whereby
           it
           the
           one
           Party
           fail
           ,
           the
           other
           may
           either
           urge
           Performance
           ,
           or
           declare
           himself
           free
           .
           After
           Adam's
           Fall
           ,
           Performance
           became
           impossible
           ,
           and
           he
           was
           not
           punishable
           
           by
           that
           Covenant
           ,
           but
           by
           the
           antecedent
           Divine
           Law
           ;
           neither
           could
           Man's
           Consent
           or
           Engagement
           to
           be
           liable
           to
           the
           Punishment
           of
           Death
           have
           any
           Effect
           ,
           because
           his
           Life
           is
           not
           in
           his
           own
           Power
           :
           Therefore
           he
           was
           only
           punishable
           by
           the
           antecedent
           Law
           of
           God
           ,
           which
           was
           before
           any
           Covenant
           ,
           and
           remained
           the
           same
           during
           the
           Covenant
           ,
           and
           after
           the
           Breach
           of
           it
           .
           The
           Pain
           of
           Death
           expressed
           for
           eating
           the
           forbidden
           Fruit
           was
           no
           part
           of
           the
           Covenant
           ,
           and
           it
           doth
           appear
           to
           have
           been
           anterior
           to
           the
           Covenant
           intimated
           to
           Man
           immediately
           after
           his
           Creation
           ,
           before
           Eve
           was
           created
           ,
           otherwise
           Adam
           might
           have
           eaten
           of
           that
           Fruit
           ,
           which
           doubtless
           was
           most
           pleasant
           before
           the
           Prohibition
           ;
           but
           Eve's
           Creation
           is
           related
           after
           that
           Prohibition
           ,
           and
           there
           is
           no
           ground
           to
           doubt
           but
           the
           Covenant
           was
           made
           both
           with
           Adam
           and
           Eve.
           Death
           was
           the
           due
           Punishment
           of
           the
           Breach
           of
           that
           Prohibition
           ,
           tho
           it
           had
           not
           been
           expressed
           ;
           for
           the
           Obedience
           of
           a
           Rational
           Creature
           to
           the
           Creator
           is
           indispensible
           ,
           not
           only
           by
           the
           Immutability
           of
           the
           Divine
           Decree
           not
           to
           dispense
           ,
           but
           simply
           by
           the
           nature
           of
           the
           Thing
           .
           It
           could
           not
           consist
           with
           God's
           infinite
           Love
           to
           himself
           ,
           to
           make
           a
           Rational
           Creature
           that
           owed
           him
           no
           Obedience
           ;
           and
           if
           he
           could
           renounce
           Obedience
           in
           one
           thing
           ,
           he
           might
           in
           all
           .
           But
           tho
           the
           Prohibition
           had
           been
           after
           the
           Covenant
           ,
           yet
           it
           was
           no
           part
           of
           it
           ,
           nor
           did
           God
           by
           it
           restrain
           his
           own
           Freedom
           to
           command
           what
           he
           pleased
           ,
           for
           which
           he
           had
           given
           an
           Ability
           to
           perform
           :
           For
           it
           was
           a
           chief
           Law
           written
           in
           Man's
           Heart
           to
           obey
           all
           God's
           Commands
           .
           The
           Institution
           of
           Marriage
           was
           also
           before
           the
           Fall
           ,
           and
           
           even
           before
           the
           Covenant
           of
           Works
           ,
           and
           the
           Breach
           of
           it
           ,
           or
           any
           of
           God's
           Moral
           Laws
           ,
           would
           have
           annull'd
           that
           Covenant
           .
           God
           did
           both
           in
           Wisdom
           and
           Goodness
           express
           the
           Sanction
           of
           Death
           to
           the
           eating
           of
           that
           Fruit
           ,
           as
           that
           which
           Man
           might
           be
           most
           readily
           deceived
           in
           ,
           the
           Matter
           being
           in
           it self
           indifferent
           ,
           and
           of
           small
           moment
           ,
           abstract
           from
           the
           Command
           ;
           and
           therefore
           the
           Devil
           tempted
           to
           break
           it
           rather
           than
           any
           other
           .
        
         
           God
           made
           the
           Covenant
           of
           Works
           with
           Adam
           ,
           and
           when
           Adam
           had
           broke
           that
           Covenant
           ,
           and
           made
           it
           ineffectual
           ,
           God
           did
           publish
           to
           him
           the
           new
           Covenant
           of
           Grace
           .
           There
           is
           but
           little
           of
           either
           expresly
           related
           by
           Moses
           ,
           yet
           doubless
           both
           were
           largely
           revealed
           and
           made
           known
           to
           Adam
           ;
           and
           now
           when
           the
           Canon
           of
           Scripture
           is
           full
           ,
           the
           Analogy
           of
           Faith
           may
           thence
           sufficiently
           be
           collected
           ,
           both
           as
           to
           the
           Tenor
           of
           the
           Covenant
           of
           Works
           ,
           and
           of
           the
           Covenant
           of
           Grace
           .
           It
           were
           a
           vast
           Task
           to
           gather
           in
           order
           all
           that
           might
           be
           deduced
           from
           Scripture
           concerning
           these
           Covenants
           :
           But
           that
           which
           I
           find
           necessary
           for
           my
           Satisfaction
           ,
           and
           for
           clearing
           to
           me
           the
           beautiful
           Representation
           of
           the
           Divine
           Decrees
           and
           Dispensations
           towards
           Mankind
           ,
           by
           Grace
           and
           Glory
           to
           the
           Elect
           ,
           and
           just
           Judgment
           against
           the
           malicious
           and
           obstinately
           wicked
           ,
           I
           will
           digest
           my
           Thoughts
           of
           both
           these
           Covenants
           between
           God
           and
           Adam
           ,
           that
           the
           Parallel
           may
           the
           more
           clearly
           appear
           ,
           by
           expressing
           the
           Terms
           of
           both
           in
           the
           Form
           of
           a
           free
           Offer
           made
           by
           God
           ,
           and
           accepted
           by
           Adam
           for
           himself
           and
           all
           his
           ,
           in
           the
           way
           Covenants
           used
           to
           be
           entred
           in
           ,
           as
           if
           God
           had
           said
           to
           
           the
           Protoplasts
           ;
           I
           have
           made
           you
           after
           my
           own
           Image
           ,
           Innocent
           and
           Holy
           ,
           and
           have
           endued
           you
           with
           Understanding
           ,
           whereby
           you
           can
           judg
           and
           reason
           ;
           and
           have
           written
           my
           Laws
           in
           your
           Hearts
           ,
           in
           the
           Principles
           of
           Knowledg
           ,
           to
           which
           you
           cannot
           but
           give
           assent
           ,
           and
           the
           Knowledg
           of
           necessary
           Consequences
           ,
           which
           you
           may
           thence
           certainly
           deduce
           .
           I
           have
           also
           endued
           you
           with
           Capacities
           of
           Pleasure
           and
           Grief
           ,
           whereby
           upon
           the
           Preception
           of
           these
           Objects
           ,
           which
           may
           most
           concern
           your
           Well-being
           ,
           Pleasure
           or
           Grief
           will
           result
           ,
           and
           from
           Pleasure
           Appetite
           ,
           and
           from
           Grief
           Aversion
           ,
           and
           have
           made
           the
           purest
           and
           powerfulest
           Joy
           to
           arise
           from
           the
           Perception
           of
           my
           glorious
           Perfections
           ,
           and
           next
           from
           these
           things
           which
           conduce
           to
           the
           Well-being
           of
           your
           Kind
           ,
           and
           then
           the
           Pleasure
           that
           is
           peculiar
           to
           every
           one
           :
           All
           which
           are
           good
           ,
           when
           kept
           within
           their
           Limits
           ,
           and
           in
           due
           Order
           .
           I
           have
           given
           you
           that
           capacity
           of
           Freedom
           ,
           that
           you
           need
           not
           be
           under
           the
           Power
           of
           the
           Pleasure
           or
           Grief
           arising
           from
           perception
           of
           any
           Creature
           ,
           but
           that
           you
           may
           avoid
           or
           abate
           them
           ,
           by
           the
           Application
           of
           other
           Objects
           to
           your
           Senses
           or
           Mind
           ,
           by
           the
           Pleasure
           or
           Grief
           thence
           resulting
           ,
           especially
           by
           perceiving
           and
           considering
           my
           own
           Perfections
           ,
           whereby
           you
           may
           govern
           your selves
           ,
           and
           your
           Choices
           ,
           Appetites
           or
           Aversions
           ,
           as
           may
           be
           allowed
           and
           accepted
           by
           me
           ,
           and
           as
           may
           conduce
           for
           my
           Glory
           ,
           shewing
           my
           Divine
           Perfections
           ,
           in
           creating
           ,
           preserving
           and
           ruling
           such
           Creatures
           ;
           whereby
           as
           I
           have
           been
           the
           first
           Author
           ,
           so
           indispensibly
           I
           must
           be
           the
           last
           End
           of
           your
           Being
           ,
           to
           which
           you
           must
           subordinate
           and
           direct
           all
           your
           considerate
           
           Actions
           ,
           even
           the
           desire
           and
           endeavour
           of
           your
           own
           Happiness
           ,
           that
           thereby
           you
           may
           be
           in
           the
           fuller
           capacity
           to
           please
           and
           glorify
           me
           ,
           wherein
           if
           you
           transgress
           ,
           you
           must
           be
           punished
           by
           perpetual
           Exclusion
           from
           my
           Favour
           ,
           which
           neither
           you
           nor
           any
           Creature
           can
           ever
           be
           able
           to
           expiate
           and
           restore
           you
           ,
           my
           Aversion
           from
           Sin
           being
           infinite
           ,
           as
           my self
           .
           If
           you
           improve
           the
           Capacities
           I
           have
           given
           you
           ,
           I
           will
           also
           reward
           you
           with
           greater
           Perfections
           ,
           as
           you
           shall
           deserve
           :
           Your
           Obedience
           and
           Devotion
           to
           me
           ,
           must
           not
           be
           in
           trivial
           things
           ,
           but
           in
           such
           things
           as
           require
           Attention
           and
           Diligence
           ,
           yet
           such
           as
           by
           these
           shall
           still
           be
           in
           your
           Power
           ,
           while
           you
           remain
           innocent
           .
           By
           careful
           Inspection
           of
           your
           own
           Minds
           ,
           you
           may
           find
           my
           Laws
           written
           therein
           ;
           most
           of
           them
           are
           evident
           to
           you
           without
           reasoning
           ,
           and
           I
           have
           endued
           you
           with
           this
           Principle
           to
           know
           all
           things
           that
           are
           congruous
           to
           ,
           and
           becoming
           my
           glorious
           Nature
           ,
           and
           yours
           ,
           as
           you
           bear
           my
           Image
           ,
           and
           as
           is
           congruous
           to
           ,
           and
           becoming
           that
           part
           of
           your
           Nature
           peculiar
           to
           your selves
           .
        
         
           I
           am
           now
           pleased
           to
           enter
           with
           you
           into
           a
           Covenant
           ,
           by
           your
           willing
           Engagement
           ,
           in
           the
           Terms
           that
           I
           offer
           you
           ,
           wherein
           your
           part
           is
           no
           more
           than
           persevering
           in
           your
           Innocence
           during
           that
           time
           of
           Trial
           which
           I
           appoint
           you
           ,
           to
           which
           you
           are
           obliged
           by
           your
           natural
           Duty
           to
           which
           I
           propose
           the
           Accession
           of
           your
           voluntary
           Engagement
           ;
           and
           my
           part
           shall
           be
           to
           put
           you
           thenceforth
           out
           of
           hazard
           ever
           to
           offend
           ,
           or
           to
           lose
           that
           Happiness
           that
           I
           give
           you
           ,
           and
           to
           put
           all
           your
           Posterity
           in
           the
           like
           Condition
           that
           now
           you
           are
           in
           ,
           that
           each
           of
           them
           that
           shall
           continue
           innocent
           during
           his
           Trial
           shall
           be
           likewise
           confirmed
           ,
           and
           because
           
           they
           are
           to
           be
           born
           Infants
           ,
           carried
           only
           by
           sensible
           Pleasures
           before
           Discretion
           ,
           which
           will
           become
           habitual
           and
           strong
           ,
           and
           much
           more
           ready
           to
           exceed
           than
           you
           who
           were
           created
           in
           ripeness
           of
           Judgment
           .
           I
           will
           enable
           them
           to
           be
           in
           like
           Capacity
           to
           stand
           as
           you
           are
           ,
           and
           I
           will
           exalt
           you
           and
           them
           from
           an
           animal
           Life
           on
           Earth
           ,
           to
           an
           Angelical
           Life
           in
           Heaven
           ,
           so
           that
           you
           shall
           be
           Immortal
           ,
           without
           any
           Separation
           of
           your
           Souls
           and
           Bodies
           .
           I
           will
           put
           you
           in
           no
           Necessity
           to
           fall
           by
           my
           Decree
           ,
           or
           any
           Circumstances
           in
           which
           you
           shall
           be
           placed
           ;
           I
           will
           now
           add
           nothing
           to
           your
           Obedience
           by
           the
           Laws
           of
           your
           Nature
           ,
           but
           the
           For
           bearance
           to
           eat
           of
           the
           Fruit
           of
           one
           Tree
           in
           the
           midst
           of
           the
           Paradise
           ,
           that
           it
           may
           be
           an
           Evidence
           of
           your
           Obedience
           for
           my
           Command
           alone
           ,
           in
           a
           Thing
           in
           it self
           indifferent
           ,
           wherein
           you
           must
           take
           heed
           that
           you
           yield
           not
           to
           the
           Pleasure
           which
           will
           arise
           from
           that
           Fruit.
           Are
           you
           now
           content
           to
           enter
           into
           this
           Covenant
           for
           your selves
           and
           your
           Posterity
           ,
           wherein
           if
           you
           fail
           on
           your
           Part
           ,
           you
           lose
           all
           the
           Benefit
           of
           it
           ?
           To
           which
           Adam
           and
           Eve
           with
           Joy
           ,
           Acclamation
           and
           Blessing
           ,
           did
           engage
           and
           assent
           ;
           and
           God
           exhorted
           them
           to
           take
           good
           and
           diligent
           heed
           to
           keep
           all
           his
           Goodness
           and
           all
           his
           Perfections
           ever
           in
           remembrance
           ,
           left
           they
           should
           be
           perverted
           by
           Satan
           ,
           Self-love
           ,
           and
           Sensual
           Pleasure
           .
        
         
           The
           Terms
           of
           the
           Covenant
           of
           Grace
           are
           much
           more
           fully
           represented
           in
           the
           Scripture
           ,
           than
           was
           the
           Covenant
           of
           Works
           .
           The
           Covenant
           of
           Grace
           was
           first
           published
           to
           Adam
           and
           Eve
           after
           their
           Fall
           ,
           in
           these
           Words
           ;
           
             The
             Seed
             of
             the
             Woman
             shall
             bruise
             the
             Head
             of
             the
             Serpent
             :
          
           Where
           by
           the
           Serpent
           is
           understood
           Satan
           ,
           who
           under
           the
           appearance
           
           of
           a
           Serpent
           ,
           deluded
           them
           ;
           and
           by
           the
           Seed
           of
           the
           Woman
           is
           meant
           the
           Mediator
           of
           the
           Covenant
           of
           Grace
           ,
           who
           is
           to
           bruise
           that
           Serpent's
           Head
           ,
           and
           to
           deliver
           from
           the
           Power
           thereof
           ,
           such
           as
           should
           obtain
           the
           Benefit
           of
           the
           Covenant
           of
           Grace
           ;
           which
           for
           my
           more
           distinct
           understanding
           ,
           I
           do
           conceive
           as
           if
           it
           had
           been
           more
           fully
           exprest
           ,
           and
           as
           if
           God
           after
           the
           Fall
           had
           said
           to
           our
           first
           Parents
           thus
           .
        
         
           I
           made
           a
           Covenant
           with
           you
           ,
           for
           your selves
           and
           your
           Posterity
           ,
           that
           if
           you
           continued
           innocent
           during
           the
           time
           of
           your
           Trial
           ,
           I
           would
           have
           given
           you
           supernatural
           Grace
           ,
           whereby
           you
           should
           never
           sin
           ,
           but
           should
           be
           eternally
           Happy
           :
           I
           gave
           you
           sufficient
           natural
           Capacity
           to
           fulfil
           that
           Covenant
           ,
           but
           you
           have
           distrusted
           my
           Kindness
           ,
           and
           have
           believed
           an
           Apostate
           Spirit
           ,
           and
           therefore
           have
           lost
           to
           your selves
           and
           your
           Posterity
           ,
           the
           Benefit
           of
           that
           Covenant
           ,
           without
           being
           in
           any
           necessity
           to
           break
           it
           ;
           by
           my
           Decrees
           or
           Dispensations
           ,
           I
           might
           justly
           cut
           you
           off
           without
           having
           any
           Posterity
           ,
           or
           might
           leave
           you
           and
           them
           to
           follow
           your
           own
           ways
           :
           and
           I
           will
           no
           more
           make
           a
           Covenant
           with
           you
           for
           them
           ,
           but
           I
           will
           raise
           up
           a
           second
           Adam
           ,
           who
           shall
           take
           upon
           him
           your
           Nature
           ,
           and
           be
           like
           you
           in
           all
           things
           (
           Sin
           only
           excepted
           )
           who
           will
           be
           for
           ever
           Innocent
           and
           Holy
           ,
           and
           so
           not
           only
           perform
           that
           which
           by
           the
           former
           Covenant
           you
           might
           have
           performed
           ,
           but
           will
           submit
           himself
           to
           Sufferings
           for
           you
           and
           your
           Posterity
           ,
           of
           greater
           value
           than
           if
           you
           had
           all
           suffered
           eternally
           the
           just
           Reward
           of
           your
           Sins
           .
           And
           for
           his
           Sake
           I
           do
           offer
           you
           ,
           and
           will
           offer
           to
           all
           your
           Posterity
           who
           shall
           be
           capable
           to
           know
           an
           offer
           of
           Mercy
           and
           Grace
           ,
           that
           I
           will
           make
           you
           new
           Creatures
           ,
           enduing
           
           you
           with
           supernatural
           Powers
           and
           Inclinations
           ,
           making
           you
           Holy
           and
           Happy
           ,
           and
           will
           not
           suffer
           you
           to
           continue
           in
           Sin
           ,
           if
           you
           be
           not
           so
           addicted
           to
           your
           Sins
           ,
           as
           to
           reject
           my
           Offer
           to
           make
           you
           Holy
           ;
           and
           therefore
           I
           will
           continue
           with
           you
           and
           your
           Posterity
           the
           Light
           and
           Law
           of
           Nature
           written
           in
           your
           Hearts
           ,
           whereby
           you
           may
           know
           Sin
           the
           Transgression
           of
           it
           ,
           and
           that
           you
           may
           know
           that
           there
           is
           Mercy
           for
           the
           Penitent
           ,
           and
           none
           for
           the
           malicious
           while
           obstinate
           Sinner
           ;
           whereby
           you
           may
           also
           know
           that
           if
           you
           repent
           and
           betrust
           your selves
           to
           my
           Mercy
           and
           Conduct
           ,
           that
           I
           will
           make
           you
           Holy
           and
           Happy
           :
           And
           albeit
           neither
           you
           have
           ,
           nor
           will
           they
           have
           Ability
           to
           repent
           and
           trust
           ;
           yet
           with
           the
           Offer
           I
           will
           give
           Strength
           to
           perform
           these
           Acts
           ,
           if
           the
           Offer
           be
           not
           rejected
           ,
           and
           will
           bring
           them
           to
           the
           Means
           of
           Grace
           to
           follow
           out
           the
           same
           .
           This
           Offer
           becomes
           a
           Covenant
           by
           acceptance
           thereof
           ,
           the
           Accepters
           betrusting
           themselves
           to
           God's
           Grace
           and
           Direction
           by
           his
           Word
           and
           Spirit
           ,
           trusting
           to
           obtain
           Pardon
           of
           all
           Sin
           ,
           and
           of
           Excitation
           to
           Repentance
           for
           obtaining
           of
           it
           ,
           and
           for
           obtaining
           eternal
           Happiness
           by
           infusing
           the
           Habits
           of
           Grace
           here
           ,
           and
           perfecting
           them
           in
           Glory
           hereafter
           ,
           in
           the
           beatifick
           Visions
           of
           God's
           Perfections
           ,
           and
           the
           shining
           of
           his
           Face
           for
           ever
           ,
           without
           fear
           of
           Sin
           or
           falling
           from
           that
           happy
           State.
           
        
         
           I
           do
           conceive
           that
           in
           this
           Representation
           ,
           all
           the
           Requisites
           of
           a
           Covenant
           are
           comprehended
           :
           For
           the
           Difference
           between
           a
           Covenant
           and
           any
           other
           Favour
           done
           or
           promised
           ,
           whether
           absolute
           or
           conditional
           ,
           is
           no
           Covenant
           ,
           albeit
           there
           may
           be
           therein
           mutual
           Prestations
           required
           ;
           but
           this
           is
           special
           in
           an
           Offer
           that
           it
           hath
           no
           Obligation
           till
           it
           
           be
           accepted
           ,
           whereby
           the
           Accepters
           become
           obliged
           to
           perform
           the
           mutual
           Prestations
           on
           their
           Part.
           God
           making
           the
           general
           Offer
           of
           Mercy
           and
           Reconciliation
           to
           Sinners
           if
           they
           repent
           ,
           and
           betrust
           themselves
           to
           him
           for
           all
           things
           necessary
           for
           their
           Happiness
           ;
           for
           even
           the
           natural
           Conscience
           of
           all
           Men
           of
           Discretion
           is
           capable
           to
           know
           ,
           and
           represent
           to
           them
           that
           God
           is
           Just
           ,
           and
           will
           punish
           obstinate
           Sinners
           ,
           and
           yet
           is
           merciful
           to
           penitent
           Sinners
           ,
           throwing
           themselves
           upon
           him
           ,
           tho
           without
           Revelation
           they
           cannot
           know
           how
           a
           just
           God
           can
           pardon
           Sin
           ,
           without
           Satisfaction
           to
           his
           Justice
           ,
           but
           the
           same
           is
           manifested
           by
           the
           Gospel
           :
           as
           by
           the
           first
           Adam
           ,
           all
           his
           Posterity
           were
           capable
           of
           Happiness
           ,
           if
           they
           sinned
           not
           ;
           so
           now
           by
           the
           second
           Adam
           ,
           all
           are
           again
           capable
           of
           Happiness
           ,
           upon
           far
           easier
           Terms
           of
           Repentance
           and
           Faith
           ,
           and
           even
           these
           performed
           by
           supernatural
           Grace
           .
        
         
           If
           Adam
           or
           his
           Posterity
           had
           the
           making
           of
           the
           Covenants
           of
           Grace
           ,
           they
           could
           not
           without
           Impudence
           make
           them
           larger
           ,
           for
           there
           could
           be
           no
           more
           added
           ,
           but
           that
           even
           all
           the
           obstinately
           Wicked
           and
           Impenitent
           should
           enjoy
           the
           Pleasure
           of
           their
           Lusts
           on
           Earth
           ,
           and
           thereafter
           the
           Joys
           of
           Heaven
           ;
           so
           that
           I
           do
           ,
           and
           all
           considering
           Persons
           might
           cry
           out
           with
           the
           Apostle
           ,
           O
           the
           Height
           ,
           the
           Breadth
           ,
           the
           Length
           ,
           the
           Depth
           of
           the
           Love
           of
           God!
           And
           yet
           his
           electing
           Love
           is
           even
           larger
           than
           this
           Offer
           :
           for
           albeit
           it
           be
           inconsistent
           with
           his
           immaculate
           Holiness
           ,
           to
           make
           any
           happy
           ,
           whom
           he
           doth
           not
           first
           make
           holy
           ;
           yet
           some
           Rejecters
           he
           maketh
           holy
           and
           happy
           ,
           pulling
           them
           as
           Firebrands
           out
           of
           the
           Fire
           ,
           which
           maketh
           none
           of
           the
           obstinate
           and
           rejecting
           Sinners
           excusable
           who
           continue
           to
           refuse
           to
           be
           made
           holy
           ;
           and
           tho
           they
           
           may
           deceive
           themselves
           ,
           thinking
           they
           would
           be
           willing
           to
           be
           holy
           ,
           yet
           while
           they
           are
           addicted
           to
           their
           Sins
           ,
           in
           reality
           their
           Will
           is
           not
           to
           quit
           them
           .
        
         
           In
           my
           most
           serious
           Thoughts
           ,
           I
           can
           perceive
           nothing
           in
           this
           Conception
           of
           God's
           Covenants
           with
           Men
           ,
           that
           is
           impossible
           ,
           inconsistent
           with
           ,
           or
           incongruous
           to
           any
           of
           the
           Divine
           Perfections
           ;
           but
           highly
           illustrating
           them
           all
           ,
           and
           becoming
           the
           Majesty
           and
           Glory
           of
           God
           ,
           as
           the
           King
           and
           Ruler
           of
           his
           rational
           Creatures
           ,
           as
           to
           their
           eternal
           State.
           Thereby
           he
           shews
           himself
           to
           be
           the
           most
           excellent
           King
           ,
           not
           only
           in
           a
           just
           Distribution
           of
           Rewards
           and
           Punishments
           ,
           but
           in
           great
           Goodness
           providing
           all
           things
           requisite
           that
           might
           have
           made
           them
           all
           happy
           ,
           without
           making
           any
           one
           miserable
           ,
           but
           by
           their
           own
           particular
           Fault
           .
           Thereby
           also
           his
           great
           Wisdom
           is
           manifested
           ,
           designing
           ,
           or
           doing
           nothing
           in
           vain
           ,
           but
           ever
           choosing
           fit
           Means
           for
           the
           best
           Ends
           ;
           whereby
           his
           Mercy
           doth
           eminently
           appear
           ,
           that
           even
           against
           Merit
           he
           gives
           Grace
           and
           Glory
           to
           those
           Creatures
           of
           whom
           he
           had
           no
           need
           ,
           and
           who
           had
           willingly
           and
           ungratefully
           offended
           and
           injured
           him
           ,
           that
           he
           hath
           left
           nothing
           undone
           ,
           that
           could
           consist
           with
           his
           Domion
           ,
           his
           Wisdom
           ,
           his
           Purity
           and
           Holiness
           ,
           to
           extend
           his
           Goodness
           to
           his
           rational
           Creatures
           .
           He
           doth
           not
           only
           govern
           the
           Elect
           towards
           their
           Happiness
           ,
           after
           their
           Conversion
           ,
           but
           even
           before
           it
           ;
           he
           waits
           upon
           their
           Repentance
           ,
           and
           gives
           time
           to
           repent
           to
           those
           that
           do
           never
           make
           use
           of
           it
           .
           He
           gives
           them
           his
           Vicegerents
           to
           rule
           them
           in
           Civil
           States
           ,
           he
           provides
           Necessaries
           for
           their
           convenient
           living
           in
           that
           State
           ;
           he
           does
           not
           punish
           these
           Societies
           but
           for
           gross
           ,
           common
           and
           national
           Sins
           ,
           which
           by
           the
           ordinary
           Power
           of
           Nature
           they
           
           might
           forbear
           ,
           and
           which
           are
           atrociously
           odious
           by
           the
           very
           Light
           of
           Nature
           to
           all
           but
           these
           ,
           the
           Gratification
           of
           whose
           evil
           Affections
           perverts
           them
           to
           think
           them
           pleasant
           .
           So
           that
           none
           of
           his
           Creatures
           ever
           had
           ,
           or
           ever
           shall
           have
           reason
           to
           complain
           of
           his
           Dispensations
           ,
           but
           he
           hath
           just
           reason
           to
           complain
           against
           every
           lost
           Sinner
           that
           they
           have
           hardned
           their
           own
           Hearts
           from
           his
           Fear
           .
           Could
           there
           be
           a
           greater
           Evidence
           of
           the
           Goodness
           of
           God
           to
           Mankind
           ,
           than
           that
           after
           so
           just
           and
           reasonable
           a
           Covenant
           he
           entered
           into
           with
           them
           at
           first
           ,
           and
           which
           they
           so
           soon
           ,
           so
           unnecessarily
           ,
           and
           so
           ungratefully
           violated
           ,
           that
           he
           did
           immediately
           publish
           to
           them
           the
           new
           Covenant
           of
           Grace
           to
           make
           all
           capable
           of
           Happiness
           ,
           through
           the
           Incarnation
           ,
           Suffering
           and
           Satisfaction
           of
           his
           Son
           ,
           and
           even
           pulling
           some
           as
           Firebrands
           out
           of
           the
           Fire
           ,
           when
           they
           were
           raging
           in
           their
           Sin
           ,
           and
           rejecting
           the
           Offers
           of
           Grace
           ,
           and
           resolutely
           cleaving
           to
           their
           Abominations
           ,
           and
           saying
           in
           their
           Hearts
           ,
           that
           they
           would
           have
           none
           of
           him
           ?
        
         
           In
           this
           way
           the
           Errors
           and
           Mistakes
           of
           Men
           about
           the
           Divine
           Dispensations
           may
           be
           prevented
           or
           cured
           .
           As
           ,
        
         
           1.
           
           It
           was
           the
           first
           ,
           and
           is
           yet
           the
           most
           general
           Error
           ,
           Why
           did
           God
           suffer
           Sin
           to
           enter
           into
           the
           World
           ?
           Might
           he
           not
           have
           made
           all
           his
           Rational
           Creatures
           to
           be
           infallible
           ?
           that
           had
           been
           more
           Goodness
           than
           what
           appears
           in
           either
           Covenant
           .
           This
           was
           the
           Devil's
           Temptation
           ,
           murmuring
           that
           God
           had
           made
           them
           fallible
           ,
           and
           under
           the
           necessity
           of
           a
           diligent
           Attention
           and
           Guard
           ,
           giving
           them
           Trouble
           .
           Satan
           did
           deceive
           Man
           ,
           representing
           God
           as
           envious
           ,
           hindering
           the
           Happiness
           he
           might
           attain
           by
           eating
           the
           forbidden
           Fruit.
           
           But
           let
           it
           be
           remembred
           ,
           that
           God
           was
           free
           to
           give
           what
           measure
           of
           Goodness
           he
           pleased
           :
           it
           is
           impossible
           that
           he
           should
           communicate
           so
           much
           Perfection
           to
           Creatures
           that
           they
           were
           not
           capable
           of
           more
           ,
           for
           then
           his
           Goodness
           should
           be
           exhausted
           .
           Christ
           said
           to
           the
           Labourers
           of
           the
           Vineyard
           who
           murmured
           ,
           That
           he
           had
           given
           as
           much
           to
           him
           that
           served
           but
           one
           Hour
           ,
           as
           to
           them
           that
           had
           endured
           the
           Heat
           of
           the
           Day
           :
           
             Is
             it
             not
             free
             for
             me
             to
             dispose
             of
             my
             own
             as
             I
             please
             ?
          
           If
           God
           had
           created
           his
           Rational
           Creatures
           that
           they
           could
           not
           shun
           Sin
           and
           Misery
           by
           irresistable
           Temptations
           ,
           or
           by
           an
           operative
           Decree
           ,
           they
           might
           have
           complained
           ;
           but
           when
           they
           might
           be
           happy
           and
           would
           not
           ,
           what
           Impudence
           is
           it
           to
           complain
           ?
           But
           likewise
           as
           God
           is
           bountiful
           ,
           so
           he
           is
           wise
           ,
           and
           will
           not
           divest
           himself
           of
           the
           Government
           of
           the
           World
           ,
           or
           manage
           Men
           by
           Instincts
           ,
           as
           he
           doth
           the
           Brutes
           ;
           therefore
           his
           Wisdom
           did
           require
           that
           his
           Rational
           Creatures
           should
           be
           capable
           of
           Rewards
           and
           Punishments
           ,
           and
           be
           governed
           by
           them
           and
           not
           by
           fatal
           Necessity
           .
        
         
           2.
           
           The
           Voluptuous
           think
           ,
           Why
           did
           God
           give
           us
           Pleasure
           in
           such
           Objects
           ,
           which
           results
           from
           them
           so
           powerfully
           ,
           that
           we
           are
           not
           Masters
           of
           them
           ?
           Eve
           insinuated
           this
           ,
           that
           the
           forbidden
           Fruit
           was
           pleasant
           ,
           good
           to
           eat
           ,
           and
           fit
           to
           make
           the
           Eater
           wise
           .
           Thence
           also
           wicked
           Men
           do
           deceive
           themselves
           ,
           that
           these
           Pleasures
           to
           which
           they
           have
           so
           strong
           a
           Propension
           ,
           cannot
           be
           evil
           ,
           at
           least
           the
           cause
           of
           eternal
           Misery
           :
           But
           they
           consider
           not
           the
           Goodness
           of
           God
           to
           Man
           in
           giving
           these
           Pleasures
           of
           Sense
           ;
           Life
           and
           Health
           may
           be
           continued
           when
           Smell
           is
           lost
           ,
           and
           even
           when
           Taste
           is
           lost
           ,
           as
           Barzillai
           said
           to
           David
           .
           If
           God
           provided
           no
           
           Remedy
           ,
           there
           might
           be
           pretence
           of
           Complaint
           ;
           but
           tho
           Pleasure
           or
           Grief
           be
           not
           directly
           in
           Man's
           Power
           ,
           yet
           God
           hath
           endued
           him
           with
           Reason
           ,
           that
           he
           can
           manage
           them
           by
           applying
           other
           Objects
           to
           his
           Sense
           ,
           or
           Thought
           ,
           which
           will
           keep
           them
           from
           Excess
           .
           If
           Eve
           upon
           the
           Sight
           or
           Smell
           of
           the
           forbidden
           Fruit
           ,
           and
           the
           Pleasure
           arising
           from
           it
           ,
           and
           the
           Desire
           to
           it
           ,
           had
           remembred
           God
           ,
           and
           the
           Pleasure
           arising
           from
           the
           clear
           Thoughts
           of
           him
           ,
           she
           had
           never
           proceeded
           to
           eat
           .
           Beside
           that
           it
           was
           rational
           and
           congruous
           to
           the
           Divine
           Perfections
           ,
           that
           the
           Obedience
           of
           his
           Creatures
           should
           require
           Attention
           and
           Diligence
           ,
           and
           should
           not
           consist
           in
           such
           Trifles
           as
           were
           wholly
           indifferent
           ,
           without
           Pleasure
           or
           Pain
           ,
           Appetite
           or
           Aversion
           .
        
         
           I
           conceive
           they
           stretch
           too
           far
           that
           make
           the
           first
           Motions
           of
           Pleasure
           or
           Appetite
           thereof
           to
           be
           Sin
           ;
           Covetousness
           is
           the
           voluntary
           continuing
           of
           these
           against
           the
           Command
           .
           Our
           Saviour
           had
           an
           Aversion
           from
           the
           Cup
           of
           his
           Suffering
           ,
           and
           wished
           it
           could
           have
           been
           delayed
           ,
           which
           was
           but
           the
           Effort
           of
           innocent
           Nature
           ,
           which
           he
           did
           not
           voluntarily
           continue
           ,
           for
           immediately
           he
           says
           to
           the
           Father
           ,
           
             Not
             mine
             ,
             but
             thy
             Will
             be
             done
             .
          
           The
           Heathens
           and
           many
           Christians
           in
           their
           Ignorance
           ,
           reckon
           nothing
           to
           be
           Sin
           but
           where
           the
           evil
           Inclination
           takes
           effect
           ;
           and
           the
           Apostle
           says
           ,
           
             That
             without
             the
             knowledg
             of
             the
             Law
             ,
             he
             knew
             not
             that
             Covetousness
             was
             Sin
             :
          
           which
           will
           not
           infer
           ,
           that
           the
           first
           Motions
           of
           the
           Affections
           are
           Sin
           ,
           until
           the
           Will
           concur
           to
           continue
           or
           proceed
           in
           these
           Affections
           contrary
           to
           the
           Law
           ;
           for
           it
           is
           said
           ,
           
             When
             Lust
             is
             conceived
             it
             bringeth
             forth
             Sin.
          
           Where
           Lust
           must
           signify
           the
           natural
           Affection
           of
           Pleasure
           ,
           
           which
           is
           not
           Sin
           ,
           but
           the
           rise
           of
           it
           .
           The
           Aversion
           from
           Persecution
           or
           Martyrdom
           not
           yielded
           to
           ,
           is
           not
           Sin
           ;
           but
           it
           is
           the
           greater
           Duty
           of
           Holiness
           ,
           willingly
           to
           undergo
           it
           ,
           notwithstanding
           that
           natural
           Aversion
           :
           So
           the
           first
           Motion
           or
           Desire
           of
           the
           Pleasure
           of
           the
           forbidden
           Fruit
           ,
           if
           it
           had
           been
           immediately
           avoided
           by
           diverting
           the
           Mind
           to
           God
           ,
           and
           Gratitude
           to
           him
           ,
           it
           had
           not
           produced
           the
           doleful
           Effects
           that
           followed
           .
           These
           first
           Motions
           make
           many
           Men
           doubt
           of
           their
           Regeneration
           ,
           tho
           they
           did
           not
           continue
           in
           the
           same
           in
           their
           most
           secret
           Thoughts
           ;
           yet
           Sin
           is
           more
           in
           the
           Will
           when
           it
           doth
           continue
           these
           than
           in
           the
           outward
           Act
           ,
           which
           is
           rather
           an
           Evidence
           of
           the
           strength
           of
           the
           Concupiscence
           ,
           than
           a
           part
           of
           the
           Sin.
           
        
         
           The
           distinct
           knowledg
           of
           the
           Terms
           of
           the
           Covenant
           of
           Grace
           ,
           has
           been
           much
           perplexed
           ,
           by
           apprehending
           Sin
           as
           if
           it
           were
           a
           Debt
           obliging
           the
           Sinner
           to
           Punishment
           ,
           especially
           from
           that
           ,
           that
           Sin
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Lord's
           Prayer
           ,
           and
           elsewhere
           ,
           which
           is
           translated
           ,
           
             Forgive
             us
             our
             Debts
             ,
             as
             we
             forgive
             our
             Debtors
             :
          
           But
           the
           Greek
           Word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doth
           not
           only
           signify
           debeo
           ,
           but
           also
           
             obnoxius
             sum
          
           ,
           I
           am
           liable
           ;
           and
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifies
           not
           only
           debitum
           ,
           but
           noxa
           ,
           that
           is
           ,
           Injury
           or
           Wrong
           ,
           and
           cannot
           otherways
           be
           properly
           understood
           in
           that
           place
           ;
           for
           God
           hath
           not
           required
           us
           to
           discharge
           the
           Debts
           owing
           to
           us
           by
           our
           Debtors
           ,
           but
           the
           Resentment
           of
           Wrong
           done
           to
           us
           by
           them
           .
           The
           Punishment
           or
           penal
           part
           belongs
           to
           God
           ,
           and
           so
           cannot
           be
           forgiven
           by
           the
           Person
           injured
           ;
           and
           if
           there
           be
           any
           thing
           of
           Reparation
           due
           by
           the
           Wrong
           ,
           it
           may
           be
           lawfully
           prosecuted
           :
           but
           the
           Aversion
           and
           Resentment
           arising
           from
           the
           Injury
           is
           that
           which
           Men
           are
           required
           
           to
           forgive
           and
           obliterate
           .
           There
           was
           indeed
           a
           Debt
           of
           that
           holy
           Action
           that
           by
           Sin
           was
           transgressed
           ,
           but
           every
           Debt
           is
           not
           a
           Debt
           of
           Payment
           ;
           for
           Payment
           imports
           the
           delivery
           of
           some
           Fungible
           ,
           as
           Money
           or
           Grain
           ,
           but
           other
           Debts
           consist
           not
           in
           Payment
           ,
           but
           in
           Prestation
           or
           performance
           of
           some
           Deed
           ,
           as
           the
           doing
           any
           Work
           ,
           putting
           one
           in
           Possession
           ,
           giving
           Honour
           or
           Obedience
           :
           And
           so
           Creatures
           Obligements
           to
           God
           are
           not
           Debts
           of
           Payment
           ,
           but
           of
           Prestation
           or
           Performance
           ;
           much
           less
           can
           the
           Guiltiness
           of
           Sin
           import
           a
           Debt
           of
           Payment
           ,
           but
           it
           doth
           not
           even
           import
           a
           Debt
           of
           Performance
           .
           A
           Criminal
           is
           not
           obliged
           to
           offer
           himself
           to
           the
           Justice
           of
           the
           Magistrate
           ,
           who
           therein
           is
           the
           Minister
           of
           God
           ,
           no
           not
           to
           confess
           his
           Crime
           when
           accused
           by
           another
           ,
           unless
           it
           can
           be
           otherwise
           proved
           :
           Nor
           doth
           the
           Judg
           punishing
           take
           Payment
           ,
           but
           useth
           his
           Authority
           in
           the
           way
           of
           Vindication
           ,
           as
           an
           Act
           of
           Punitive
           Justice
           done
           by
           him
           on
           the
           Criminal
           ,
           and
           not
           done
           to
           him
           by
           the
           Criminal
           .
           Prestation
           of
           Facts
           being
           omitted
           ,
           especially
           to
           God
           ,
           can
           never
           be
           repayed
           :
           that
           which
           is
           past
           cannot
           be
           recalled
           ,
           nor
           is
           it
           compensable
           by
           any
           Liquid
           Payment
           ,
           but
           only
           the
           Damage
           done
           by
           it
           ;
           and
           if
           there
           be
           no
           other
           Damage
           ,
           the
           Grief
           arising
           by
           the
           Injury
           may
           be
           compensed
           with
           Joy
           arising
           from
           the
           Application
           of
           some
           of
           the
           Injurer's
           Goods
           to
           the
           Injured
           ;
           and
           oftentimes
           Men
           count
           it
           a
           Satisfaction
           by
           taking
           Pleasure
           in
           the
           suffering
           of
           the
           Injurer
           ,
           but
           that
           is
           it
           which
           Men
           are
           required
           to
           forgive
           :
           How
           can
           it
           then
           be
           imagined
           that
           God
           requireth
           Payment
           for
           the
           failure
           in
           Duty
           by
           the
           Committer
           of
           Sin
           ?
           He
           is
           not
           capable
           of
           Grief
           or
           Damage
           ;
           and
           he
           hath
           not
           only
           said
           ,
           but
           sworn
           ,
           that
           he
           
           taketh
           no
           Pleasure
           in
           the
           Torment
           of
           his
           Creature
           ,
           
             As
             I
             live
             ,
             saith
             the
             Lord
             ,
             I
             delight
             not
             in
             the
             Death
             of
             a
             Sinner
             .
          
           If
           Sin
           inferred
           a
           Debt
           of
           Payment
           ,
           it
           might
           be
           forgiven
           without
           any
           Satisfaction
           ;
           for
           scarce
           is
           any
           Creditor
           obliged
           to
           exact
           the
           Debt
           due
           to
           him
           ,
           but
           he
           may
           freely
           forbear
           it
           or
           forgive
           it
           .
           And
           therefore
           if
           Sin
           did
           properly
           infer
           a
           Debt
           ,
           God
           might
           forgive
           it
           without
           Satisfaction
           ;
           therefore
           God
           punisheth
           not
           Sin
           as
           a
           Creditor
           exacting
           his
           Debt
           ,
           but
           as
           he
           is
           the
           King
           ,
           Ruler
           and
           Judg
           of
           the
           World
           ,
           he
           vindicates
           the
           Injury
           against
           his
           Law
           ,
           and
           manifests
           his
           infinite
           Aversion
           and
           Abhorrence
           of
           Sin
           ,
           not
           his
           Delight
           in
           the
           Misery
           of
           his
           Creature
           .
        
         
           3.
           
           I
           consider
           the
           part
           of
           the
           Son
           in
           the
           Decree
           and
           Dispensation
           of
           the
           Covenant
           of
           Grace
           ,
           not
           as
           a
           making
           Payment
           for
           the
           Debt
           of
           Sinners
           ,
           but
           a
           submitting
           to
           these
           Sufferings
           ,
           which
           do
           as
           much
           manifest
           God's
           Abhorrence
           of
           Sin
           ,
           and
           Delight
           in
           his
           indispensable
           Law
           ,
           as
           if
           the
           whole
           Race
           of
           Mankind
           had
           been
           eternally
           in
           Hell
           ;
           and
           thereby
           he
           made
           way
           to
           God's
           Mercy
           to
           fallen
           Man
           ,
           so
           far
           as
           it
           was
           congruous
           to
           the
           Divine
           Perfections
           .
           If
           Christ's
           Satisfaction
           had
           been
           the
           Payment
           of
           the
           Sinner's
           Debt
           ,
           the
           Forgiveness
           of
           Sin
           would
           not
           be
           by
           free
           Grace
           .
           A
           Cautioner
           or
           any
           interposed
           Person
           paying
           a
           Debt
           ,
           the
           Creditor
           cannot
           be
           said
           to
           give
           a
           free
           Discharge
           to
           the
           principal
           Debtor
           ,
           for
           he
           has
           gotten
           all
           he
           could
           demand
           .
           Law
           doth
           not
           suffer
           a
           Creditor
           to
           refuse
           Payment
           from
           any
           that
           shall
           please
           to
           interpose
           ,
           which
           therefore
           would
           be
           far
           from
           exalting
           the
           free
           Goodness
           of
           God
           in
           pardoning
           Sin
           ,
           as
           the
           Scripture
           sets
           it
           forth
           ;
           beside
           that
           all
           interposed
           Persons
           acquire
           Right
           to
           the
           Debt
           ,
           and
           have
           Recourse
           
           against
           the
           principal
           Debtor
           for
           whom
           they
           pay
           :
           But
           Scripture
           makes
           no
           mention
           of
           Sinners
           becoming
           Debtors
           to
           Christ
           for
           Punishment
           .
        
         
           If
           Sin
           had
           been
           undertaken
           by
           ,
           and
           transferred
           on
           Christ
           ,
           the
           Sinner
           being
           so
           liberated
           ,
           how
           could
           the
           Sinner
           beg
           Pardon
           of
           the
           Sin
           that
           was
           already
           payed
           ?
           Thence
           some
           have
           imagined
           ,
           that
           it
           was
           a
           fault
           to
           mourn
           for
           Sin
           ,
           and
           that
           so
           they
           were
           no
           way
           under
           the
           Law
           ,
           but
           under
           Grace
           .
           And
           those
           who
           are
           a
           little
           more
           modest
           say
           ,
           that
           they
           do
           not
           observe
           the
           Law
           as
           a
           Debt
           by
           Justice
           ,
           but
           as
           a
           free
           Gratification
           ,
           mistaking
           grosly
           that
           place
           that
           the
           Regenerate
           are
           not
           under
           the
           Law
           ,
           but
           under
           Grace
           ;
           that
           is
           ,
           that
           the
           Law
           is
           no
           more
           the
           Counterpart
           of
           the
           Covenant
           between
           God
           and
           them
           ,
           as
           it
           was
           in
           the
           Covenant
           of
           Works
           ,
           but
           is
           still
           a
           Law
           obliging
           them
           to
           Performance
           ,
           without
           Abrogation
           ,
           Derogation
           ,
           Indulgence
           ,
           or
           Pardon
           of
           Sin
           before
           it
           were
           committed
           ,
           anterior
           in
           its
           Obligation
           to
           any
           Covenant
           of
           and
           with
           Man.
           The
           reason
           of
           the
           severe
           Punishment
           of
           Sin
           is
           commonly
           given
           ,
           because
           it
           is
           committed
           against
           the
           infinite
           Majesty
           of
           God
           ;
           to
           which
           I
           think
           it
           may
           be
           well
           added
           ,
           that
           as
           the
           Aversion
           of
           God
           from
           Sin
           ,
           and
           as
           his
           Purity
           is
           infinite
           ,
           so
           his
           Justice
           requires
           an
           infinite
           Punishment
           ,
           which
           because
           a
           Creature
           cannot
           bear
           in
           a
           finite
           Duration
           ,
           it
           becomes
           an
           infinite
           Punishment
           .
        
         
           Thence
           also
           it
           is
           evident
           that
           Christ's
           Satisfaction
           could
           not
           be
           infinite
           in
           Weight
           ,
           for
           Weight
           can
           no
           more
           be
           infinite
           than
           Bulk
           ,
           but
           it
           becomes
           infinite
           in
           Value
           by
           the
           Dignity
           of
           the
           Person
           that
           suffered
           it
           .
        
         
           4.
           
           All
           that
           deserve
           the
           Name
           of
           Christians
           do
           agree
           ,
           that
           God's
           Justice
           could
           not
           be
           satisfied
           ,
           
           nor
           Sin
           expiated
           ,
           without
           the
           suffering
           of
           Christ
           of
           infinite
           Value
           ,
           but
           they
           do
           exceedingly
           disagree
           in
           the
           Terms
           of
           the
           Covenant
           betwixt
           the
           Father
           and
           the
           Son
           ,
           and
           betwixt
           God
           and
           Man.
           All
           do
           agree
           ,
           that
           in
           every
           Covenant
           there
           must
           be
           mutual
           Prestations
           by
           either
           Party
           ;
           but
           the
           Question
           is
           ,
           what
           these
           Prestations
           were
           in
           the
           Terms
           of
           the
           Covenant
           of
           Grace
           ,
           what
           is
           God's
           part
           ,
           and
           what
           is
           Man's
           part
           in
           it
           ?
           There
           be
           many
           Errors
           not
           only
           perillous
           ,
           but
           pernicious
           ,
           especially
           when
           they
           are
           wilfully
           maintained
           .
           That
           Infallibility
           the
           Church
           of
           Rome
           pretends
           ,
           makes
           all
           her
           Errors
           to
           become
           wilful
           and
           sinful
           ,
           if
           once
           they
           have
           been
           owned
           in
           that
           way
           they
           count
           infallible
           .
           All
           others
           may
           and
           oftentimes
           do
           retract
           their
           Mistakes
           .
           It
           were
           highly
           uncharitable
           to
           imagine
           ,
           that
           any
           of
           these
           had
           wilfully
           or
           willingly
           taken
           up
           an
           Error
           in
           this
           matter
           ,
           which
           is
           the
           greatest
           Interest
           of
           Men
           ;
           but
           at
           first
           they
           behoved
           to
           be
           mistaken
           .
           I
           do
           therefore
           think
           it
           worth
           my
           utmost
           Endeavour
           ,
           for
           my
           own
           clearing
           ,
           to
           consider
           how
           they
           have
           fallen
           into
           these
           Mistakes
           ,
           and
           by
           what
           way
           they
           might
           come
           cut
           of
           them
           .
        
         
           (
           1.
           )
           The
           Pelagians
           held
           ,
           That
           the
           natural
           Powers
           God
           had
           given
           Men
           by
           Creation
           ,
           were
           sufficient
           for
           Regeneration
           ;
           and
           that
           which
           seems
           to
           have
           led
           them
           into
           that
           Error
           was
           ,
           that
           it
           could
           not
           consist
           with
           the
           Goodness
           ,
           and
           even
           with
           the
           Justice
           of
           God
           ,
           to
           damn
           Men
           for
           that
           which
           was
           never
           in
           their
           Power
           to
           avoid
           :
           Seeing
           nothing
           can
           be
           a
           Crime
           but
           what
           is
           voluntary
           ,
           and
           where
           the
           Will
           might
           have
           actually
           chosen
           or
           followed
           the
           contrary
           ,
           and
           so
           at
           least
           it
           was
           in
           their
           natural
           Power
           to
           repent
           of
           Sin
           ,
           and
           trust
           in
           God
           for
           
           Mercy
           ,
           through
           the
           Merits
           of
           Christ.
           And
           when
           they
           were
           told
           that
           Adam
           was
           once
           free
           ,
           and
           was
           the
           common
           Root
           of
           Mankind
           ,
           covenanting
           with
           God
           in
           their
           Name
           ;
           and
           therefore
           as
           they
           would
           have
           obtained
           Happiness
           if
           he
           had
           stood
           ,
           so
           they
           must
           be
           content
           with
           Misery
           seeing
           he
           fell
           .
           He
           that
           takes
           the
           benefit
           of
           a
           Bargain
           ,
           must
           take
           it
           with
           the
           hazard
           of
           the
           Loss
           .
           The
           Sins
           of
           an
           habitual
           Sinner
           are
           more
           atrocious
           than
           his
           first
           Sins
           of
           that
           kind
           ,
           and
           yet
           less
           free
           .
           It
           was
           hard
           to
           convince
           them
           thus
           ,
           that
           they
           were
           in
           the
           case
           of
           Freedom
           as
           to
           Repentance
           ;
           for
           while
           Adam
           did
           represent
           Mankind
           he
           could
           not
           repent
           ,
           which
           behoved
           to
           presuppose
           Sin
           ;
           and
           after
           Adam
           had
           sinned
           ,
           that
           Covenant
           was
           lost
           ,
           and
           no
           other
           Sin
           of
           Adam
           reached
           all
           his
           Posterity
           :
           but
           if
           they
           had
           considered
           that
           Christ
           the
           second
           Adam
           had
           supplied
           and
           exceeded
           the
           first
           Adam
           ,
           whereby
           no
           Man
           should
           be
           lost
           ,
           but
           he
           that
           refused
           the
           Covenant
           of
           Grace
           in
           the
           first
           Motions
           of
           it
           ,
           whereby
           his
           natural
           Conscience
           at
           least
           did
           witness
           to
           him
           that
           he
           was
           a
           Sinner
           ,
           and
           thereby
           deserved
           to
           be
           excluded
           from
           God's
           Favour
           ,
           and
           yet
           that
           God
           was
           merciful
           and
           gracious
           to
           a
           repenting
           Sinner
           ,
           but
           that
           it
           could
           not
           consist
           with
           his
           Holiness
           and
           Purity
           to
           reconcile
           with
           a
           Sinner
           cleaving
           to
           his
           Sin
           and
           that
           God
           would
           never
           suffer
           him
           to
           perish
           ,
           who
           upon
           such
           Motions
           did
           not
           cleave
           to
           his
           Sin.
           It
           did
           not
           thence
           follow
           ,
           that
           this
           Man
           by
           the
           Power
           of
           Nature
           could
           repent
           ,
           but
           it
           was
           sufficient
           to
           convince
           the
           Peldgian
           ,
           that
           God
           would
           give
           him
           a
           new
           supernatural
           Power
           to
           repent
           and
           believe
           .
           All
           that
           the
           Pelagian
           could
           reply
           was
           ,
           that
           there
           was
           no
           need
           of
           a
           supernatural
           Power
           ,
           and
           therefore
           the
           Wisdom
           of
           God
           would
           not
           choose
           a
           superfluous
           way
           ,
           
           but
           would
           make
           use
           of
           the
           Powers
           of
           Nature
           .
           Yet
           the
           Scripture
           saith
           expresly
           ,
           and
           inculcateth
           ,
           
             That
             the
             Natural
             Man
             cannot
             understand
             Spiritual
             Things
             ,
          
           that
           are
           by
           the
           Covenant
           of
           Grace
           ;
           for
           which
           God
           gave
           no
           Capacity
           to
           the
           first
           Man
           by
           his
           Creation
           ,
           and
           so
           none
           of
           his
           Posterity
           can
           pretend
           it
           by
           those
           Powers
           communicated
           to
           Mankind
           by
           Creation
           ,
           and
           Propagation
           .
           Pelagians
           did
           as
           highly
           speak
           of
           Grace
           as
           others
           ,
           but
           they
           meant
           by
           it
           only
           the
           Powers
           of
           Nature
           .
        
         
           (
           2.
           )
           There
           is
           a
           new
           Mistake
           like
           to
           that
           of
           the
           Pelagians
           ,
           taken
           up
           by
           some
           of
           the
           Protestant
           Church
           in
           France
           ,
           and
           taketh
           with
           others
           ,
           which
           if
           it
           be
           followed
           will
           end
           in
           Pelagianism
           ,
           but
           they
           should
           not
           be
           yet
           so
           treated
           .
           They
           do
           not
           suppose
           Repentance
           and
           Faith
           to
           be
           in
           the
           Power
           of
           Man
           ,
           but
           that
           they
           are
           given
           by
           God
           at
           the
           time
           of
           Conversion
           ,
           yet
           not
           by
           any
           inward
           Habit
           or
           Power
           created
           by
           God
           ,
           and
           infused
           into
           the
           Will
           or
           Soul
           of
           Man
           ,
           but
           by
           the
           Word
           and
           other
           Means
           of
           God's
           Prowidence
           ;
           as
           when
           God
           by
           Correction
           lays
           low
           a
           Man's
           Passions
           and
           Lusts
           ,
           which
           hindered
           him
           to
           give
           due
           Attention
           to
           the
           Word
           of
           God
           ,
           and
           then
           by
           managing
           the
           Word
           of
           God
           ,
           and
           bringing
           such
           parts
           of
           it
           to
           his
           Thought
           as
           is
           fitted
           for
           his
           Capacity
           and
           Circumstances
           ,
           so
           that
           he
           cannot
           resist
           it
           ;
           for
           the
           Word
           of
           God
           is
           called
           the
           Sword
           of
           the
           Spirit
           ,
           and
           that
           it
           converts
           the
           Soul
           ,
           and
           that
           the
           various
           Expressions
           in
           Scripture
           ,
           
             Line
             upon
             Line
          
           ,
           and
           
             Precept
             upon
             Precept
          
           ,
           is
           contrived
           to
           take
           with
           several
           Capacities
           and
           Inclinations
           ;
           and
           that
           Man
           being
           a
           Rational
           Creature
           ,
           is
           always
           acted
           by
           God
           rationally
           ,
           but
           infused
           Habits
           would
           be
           a
           brute
           way
           .
           The
           Wisdom
           of
           God
           would
           take
           the
           most
           adapted
           way
           ,
           the
           holiest
           
           Acts
           are
           done
           by
           Acts
           of
           Reason
           and
           Will
           ,
           infused
           Grace
           would
           lead
           to
           Enthusiasm
           ,
           and
           make
           the
           Word
           unnecessary
           ;
           but
           when
           the
           Word
           prevails
           ,
           it
           is
           said
           to
           be
           the
           ingrafted
           Word
           .
           This
           they
           think
           not
           to
           be
           the
           moral
           Swasion
           of
           the
           Arminians
           wherewith
           Man
           could
           prevail
           ,
           but
           no
           Angel
           could
           so
           manage
           the
           Word
           ,
           it
           must
           be
           the
           Hand
           of
           God
           alone
           ;
           and
           seeing
           Conversion
           can
           be
           that
           way
           ,
           it
           were
           superfluous
           to
           add
           to
           it
           other
           inward
           Operations
           of
           the
           Spirit
           .
           In
           all
           this
           there
           is
           nothing
           but
           the
           Powers
           of
           Nature
           more
           subtily
           managed
           :
           The
           whole
           couse
           of
           Scripture
           is
           always
           inculcating
           the
           Difference
           of
           Grace
           from
           Nature
           .
           If
           the
           Pelagians
           said
           not
           the
           same
           thing
           ,
           certainly
           they
           might
           have
           said
           it
           ;
           but
           the
           Scripture
           saith
           expresly
           ,
           
             That
             the
             Natural
             Man
             cannot
             know
             the
             Things
             of
             God
             ,
             because
             they
             are
             spiritually
             discerned
             .
          
           Therefore
           Man
           by
           Nature
           wants
           that
           Sense
           to
           discern
           with
           ;
           Grace
           is
           the
           new
           Creature
           ,
           and
           Regeneration
           the
           new
           Birth
           ,
           therefore
           in
           Regeneration
           God
           must
           give
           a
           new
           Sense
           .
           By
           Nature
           he
           hath
           given
           five
           Senses
           ,
           and
           fitted
           the
           Objects
           with
           sensible
           Qualities
           suted
           to
           them
           all
           :
           These
           were
           not
           essential
           to
           Man
           ,
           God
           might
           have
           given
           fewer
           ,
           or
           added
           more
           ,
           and
           fitted
           Qualities
           for
           them
           .
           May
           he
           not
           then
           give
           a
           new
           Sense
           for
           spiritual
           Things
           ?
           his
           Word
           sheweth
           he
           doth
           so
           ,
           which
           derogates
           nothing
           from
           the
           Word
           ,
           wherein
           are
           the
           Qualities
           fitted
           for
           that
           Sense
           ;
           it
           does
           not
           derogate
           from
           the
           Excellency
           of
           the
           natural
           Light
           ,
           that
           it
           cannot
           work
           upon
           a
           blind
           Man
           ,
           or
           that
           it
           does
           require
           the
           Sense
           of
           Sight
           .
           The
           Word
           of
           God
           doth
           not
           only
           excite
           and
           promote
           Grace
           after
           Conversion
           ,
           but
           is
           a
           chief
           Mean
           to
           prepare
           the
           way
           for
           Conversion
           ,
           containing
           
           not
           only
           supernatural
           Light
           by
           Revelation
           ,
           but
           reviving
           and
           perfecting
           natural
           Light
           ,
           manifesting
           the
           Divine
           Perfections
           ,
           the
           Celestial
           Glory
           ,
           the
           way
           to
           attain
           to
           it
           ,
           the
           Beauty
           of
           Holiness
           ,
           the
           Deformity
           of
           Sin
           ,
           and
           the
           dreadful
           Consequences
           thereof
           ;
           and
           so
           looseth
           the
           Mind
           from
           that
           cleaving
           to
           Sin
           ,
           that
           makes
           the
           Offer
           of
           Grace
           and
           Mercy
           to
           be
           despised
           and
           rejected
           :
           But
           it
           is
           not
           sufficient
           to
           turn
           the
           Soul
           to
           God
           by
           Conversion
           .
           A
           vertuous
           Heathen
           by
           the
           Light
           of
           Nature
           may
           see
           the
           Deformity
           of
           ,
           and
           may
           hate
           gross
           Vice
           ,
           and
           may
           turn
           from
           it
           to
           that
           which
           is
           comely
           and
           convenient
           for
           Mankind
           ,
           but
           can
           never
           turn
           to
           God
           to
           make
           him
           the
           last
           End.
           The
           Scripture
           may
           much
           more
           easily
           convince
           ,
           but
           not
           convert
           by
           it self
           ,
           but
           as
           it
           hath
           the
           Qualities
           sutable
           to
           make
           Impressions
           upon
           that
           supernatural
           Sense
           and
           Relish
           of
           spiritual
           Things
           .
           It
           discovers
           not
           only
           the
           Pollutions
           of
           the
           World
           ,
           but
           those
           more
           subtile
           Sins
           that
           Heathens
           never
           perceive
           ,
           such
           as
           fetting
           the
           common
           Interest
           of
           Mankind
           above
           the
           Interest
           of
           God
           ,
           the
           want
           of
           the
           Love
           and
           Delight
           in
           God
           ,
           and
           of
           the
           Dependance
           upon
           him
           ,
           and
           attributing
           all
           good
           things
           to
           him
           :
           So
           the
           ingrafted
           Word
           must
           be
           in
           its
           proper
           Stock
           ,
           in
           its
           own
           spiritual
           Sense
           .
           No
           Man
           can
           refuse
           that
           God
           hath
           frequently
           insused
           Habits
           in
           the
           Soul
           of
           Man
           without
           the
           use
           of
           any
           Sense
           ,
           or
           any
           Principle
           in
           Reason
           .
           Did
           not
           God
           give
           the
           knowledg
           of
           Words
           to
           Adam
           and
           Eve
           whereby
           he
           spoke
           to
           them
           ,
           and
           they
           to
           one
           another
           ?
           yet
           there
           was
           no
           natural
           Connection
           between
           the
           Sounds
           of
           the
           first
           Language
           and
           the
           Thoughts
           and
           Things
           they
           signified
           .
           He
           gave
           also
           the
           Knowledg
           of
           many
           several
           Languages
           after
           Christ's
           Resurrection
           ,
           not
           
           only
           to
           the
           Apostles
           ,
           but
           to
           others
           ;
           Was
           either
           Reason
           or
           Will
           made
           use
           of
           ,
           in
           the
           producing
           of
           these
           ?
           or
           was
           it
           a
           brute
           Way
           ,
           unbeseeming
           God
           ?
           Are
           not
           the
           Principles
           of
           reasoning
           inbred
           in
           Nature
           ,
           and
           freely
           given
           of
           God
           ?
           Is
           therefore
           Man's
           reasoning
           a
           brute
           Way
           ?
           Nothing
           can
           be
           more
           express
           against
           this
           Opinion
           ,
           than
           that
           of
           
             Ezekiel
             ;
             A
             new
             Heart
             also
             will
             I
             give
             you
             ,
             and
             a
             new
             Spirit
             will
             I
             put
             within
             you
             ,
             and
             I
             will
             take
             away
             the
             stony
             Heart
             out
             of
             your
             Flesh
             ,
             and
             give
             you
             a
             Heart
             of
             Flesh
             ;
             and
             I
             will
             put
             my
             Spirit
             within
             you
             ,
             and
             cause
             you
             to
             walk
             in
             my
             Statutes
             ,
             and
             you
             shall
             keep
             my
             Judgments
             and
             do
             them
             .
          
        
         
           (
           3.
           )
           There
           is
           a
           great
           Inclination
           in
           Man
           to
           put
           Works
           upon
           Man's
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           and
           that
           as
           deserving
           by
           Justice
           the
           Performance
           of
           God's
           Part.
           The
           Semi-Pelagians
           after
           the
           Pelagians
           were
           baffled
           and
           exploded
           ,
           that
           they
           durst
           no
           more
           profess
           the
           Powers
           of
           Nature
           to
           be
           sufficient
           for
           Salvation
           ,
           said
           ,
           there
           behoved
           to
           be
           supernatural
           Grace
           given
           of
           God
           at
           Conversion
           ,
           yet
           there
           were
           preparatory
           Works
           ,
           such
           as
           the
           Sense
           of
           Sin
           ,
           and
           of
           its
           deserving
           the
           Spirit
           of
           Bondage
           ,
           the
           use
           of
           Ordinances
           ,
           which
           they
           thought
           deserved
           Grace
           ,
           which
           God
           in
           Justice
           could
           not
           but
           give
           ;
           these
           were
           also
           exploded
           ,
           and
           were
           called
           Semi-Pelagians
           .
           All
           the
           Apostle
           Paul's
           Arguments
           against
           Righteousness
           by
           the
           Law
           ,
           strike
           as
           fully
           against
           these
           as
           against
           any
           Merits
           or
           Works
           on
           Man's
           Part
           in
           the
           Covenant
           of
           Grace
           ,
           and
           he
           is
           accurately
           positive
           ,
           
             That
             by
             Faith
             only
             we
             are
             sav'd
             ,
          
           without
           any
           thing
           on
           our
           part
           in
           which
           we
           might
           glory
           ,
           or
           attribute
           our
           Salvation
           to
           our selves
           ,
           in
           whole
           ,
           or
           in
           part
           .
        
         
           (
           4.
           )
           There
           is
           of
           late
           an
           Opinion
           vented
           in
           England
           ,
           that
           tho
           the
           Covenant
           of
           Works
           is
           now
           become
           
           impossible
           ,
           which
           required
           perfect
           Obedience
           ;
           yet
           God
           in
           his
           Goodness
           hath
           entered
           into
           the
           new
           Covenant
           or
           Covenant
           of
           Grace
           ,
           in
           which
           Man's
           Part
           is
           not
           a
           legal
           and
           full
           Obedience
           ,
           but
           through
           Christ's
           Mediation
           he
           hath
           accepted
           an
           Evangelical
           Obedience
           ,
           being
           a
           sincere
           Endeavour
           to
           fulfil
           all
           God's
           Commandments
           ,
           and
           a
           Course
           of
           Life
           ,
           without
           continuing
           in
           any
           kind
           of
           known
           Sin.
           Their
           main
           Ground
           is
           ,
           that
           it
           cannot
           be
           thought
           that
           God
           entering
           with
           Men
           in
           the
           Covenant
           of
           Grace
           ,
           would
           not
           have
           Men
           as
           a
           Part
           of
           their
           Engagement
           to
           resolve
           and
           promise
           to
           have
           respect
           to
           all
           God's
           Commandments
           ,
           and
           to
           endeavour
           so
           far
           as
           humane
           Frailty
           could
           allow
           ,
           to
           fulfil
           them
           all
           :
           if
           it
           were
           not
           so
           that
           Holiness
           were
           Man's
           Part
           of
           the
           Covenant
           ,
           we
           behoved
           to
           take
           the
           Antinomian's
           Interpretation
           ,
           that
           we
           were
           no
           more
           under
           the
           Law
           ,
           but
           under
           Grace
           ;
           that
           the
           Law
           had
           no
           more
           Obligation
           on
           Believers
           ,
           therefore
           the
           new
           Obedience
           must
           be
           Man's
           Part.
           
        
         
           This
           Opinion
           hath
           been
           held
           by
           some
           Pious
           and
           otherwise
           Orthodox
           Divines
           ,
           and
           therefore
           it
           ought
           rather
           to
           be
           cleared
           as
           a
           Mistake
           ,
           than
           prosecuted
           as
           a
           stated
           Profession
           .
           It
           must
           therefore
           be
           adverted
           ,
           that
           God's
           Moral
           Law
           is
           indispensable
           ,
           and
           behoved
           to
           be
           binding
           tho
           there
           had
           never
           been
           a
           Covenant
           ,
           as
           hath
           been
           shown
           before
           .
           God's
           Dispensation
           might
           have
           been
           without
           taking
           Man's
           Consent
           by
           way
           of
           Covenant
           ,
           but
           by
           the
           Law
           written
           in
           his
           Heart
           ,
           obliging
           him
           to
           Obedience
           ,
           under
           the
           just
           and
           proportioned
           Punishment
           of
           eternal
           exclusion
           from
           God's
           Favour
           ;
           the
           breach
           or
           loss
           of
           no
           Covenant
           could
           take
           away
           that
           ,
           it
           became
           indeed
           Man's
           Part
           of
           the
           Covenant
           of
           Works
           ;
           but
           that
           Covenant
           is
           broken
           ,
           yet
           
           the
           Obligation
           of
           the
           Law
           which
           was
           anterior
           to
           that
           Covenant
           ,
           stands
           .
           In
           theCovenaut
           of
           Works
           there
           was
           partly
           Merit
           ,
           partly
           Favour
           ,
           but
           the
           Covenant
           of
           Grace
           excludes
           all
           Merit
           ,
           and
           Man's
           Part
           is
           by
           Faith
           only
           ;
           so
           that
           Faith
           is
           not
           considered
           in
           its
           moral
           Goodness
           ,
           for
           in
           that
           Consideration
           Love
           is
           a
           far
           more
           excellent
           and
           disinterested
           Vertue
           than
           Faith
           ,
           but
           Holiness
           is
           on
           God's
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           as
           in
           the
           former
           Conception
           is
           expressed
           ,
           he
           infuses
           the
           Habits
           of
           all
           the
           Christian
           Vertues
           in
           Conversion
           .
           Man's
           Engagement
           to
           endeavour
           to
           keep
           God's
           Law
           were
           of
           no
           Import
           ,
           unless
           he
           did
           keep
           it
           ,
           and
           so
           God's
           Part
           should
           not
           be
           at
           the
           time
           of
           Conversion
           ,
           but
           at
           the
           time
           of
           Death
           ,
           after
           the
           Course
           of
           Man's
           Life
           did
           appear
           .
           The
           Scripture
           makes
           no
           mention
           or
           moment
           of
           Man's
           Resolution
           ,
           which
           is
           as
           the
           early
           Cloud
           ,
           or
           Morning
           Dew
           ,
           which
           quickly
           passeth
           away
           .
           Neither
           would
           the
           Terms
           of
           the
           Covenant
           of
           Grace
           be
           equal
           to
           all
           ,
           the
           Endeavour
           of
           some
           would
           go
           much
           further
           than
           the
           Endeavour
           of
           others
           .
        
         
           (
           5.
           )
           Some
           Divines
           in
           England
           have
           made
           Man's
           Part
           of
           the
           Covenant
           to
           be
           Faith
           ,
           as
           it
           is
           a
           good
           Work
           ,
           because
           it
           is
           said
           ,
           
             Abraham
             believed
             in
             God
             ,
             and
             it
             was
             imputed
             to
             him
             for
             Righteousness
             .
          
           That
           is
           ,
           it
           was
           held
           sufficient
           ,
           as
           if
           all
           Righteousness
           had
           been
           performed
           .
           But
           this
           had
           been
           still
           a
           Covenant
           of
           Works
           ,
           accepting
           one
           Work
           in
           place
           of
           entire
           Obedience
           ;
           but
           Abraham's
           believing
           in
           that
           Place
           ,
           was
           not
           the
           Act
           of
           Faith
           ,
           as
           it
           is
           Man's
           Part
           of
           the
           Covenant
           ,
           for
           it
           relates
           to
           a
           former
           Place
           of
           Scriptnre
           ,
           as
           the
           Scripture
           saith
           ,
           
             Abraham
             believed
          
           ,
           which
           was
           concerning
           his
           Son
           Isaac
           ,
           who
           was
           promised
           to
           him
           in
           his
           Old
           Age
           ;
           and
           therefore
           he
           staggered
           
           not
           at
           the
           Promise
           of
           God
           ,
           through
           Unbelief
           ,
           which
           was
           a
           particular
           Act
           of
           Belief
           of
           that
           Promise
           ,
           and
           was
           properly
           an
           Act
           of
           Holiness
           ,
           and
           was
           so
           imputed
           or
           reputed
           as
           an
           Act
           of
           Righteousness
           ;
           but
           the
           Act
           of
           Faith
           in
           which
           Abraham
           entered
           in
           the
           Covenant
           of
           Grace
           ,
           was
           believing
           in
           God
           through
           the
           Messiah
           ,
           to
           be
           justified
           ,
           sanctified
           and
           glorified
           .
        
         
           (
           6.
           )
           Some
           Reformed
           Divines
           in
           France
           and
           England
           bring
           good
           Works
           on
           Man's
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           as
           perfecting
           and
           compleating
           Faith
           ,
           for
           only
           a
           lively
           Faith
           working
           by
           Love
           is
           saving
           ,
           for
           there
           is
           a
           Faith
           that
           worketh
           not
           by
           Love
           ;
           
             The
             Devils
             believe
             and
             tremble
             ,
             and
             Faith
             without
             Works
             is
             dead
             .
             Abraham
          
           was
           justified
           by
           Works
           ,
           when
           he
           offered
           Isaac
           .
           Seest
           thou
           how
           Faith
           wrought
           with
           his
           Works
           ?
           
             And
             Abraham
             believed
             ,
             and
             it
             was
             imputed
             to
             him
             for
             Righteousness
             ;
             by
             Works
             a
             Man
             is
             justified
             and
             not
             by
             Faith
             only
             :
          
           Yet
           Paul's
           reasoning
           is
           much
           more
           full
           and
           accurate
           ,
           discussing
           the
           Point
           of
           Justification
           by
           Faith
           only
           ,
           without
           the
           Works
           of
           the
           Law
           ,
           which
           could
           not
           consist
           if
           James
           spoke
           of
           Faith
           as
           Justifying
           ;
           whereas
           James
           takes
           off
           an
           Error
           of
           those
           that
           thought
           they
           might
           be
           saved
           by
           believing
           the
           Gospel
           without
           Holiness
           ,
           which
           he
           redargues
           as
           a
           wrong
           Consequence
           from
           Paul
           ,
           and
           shews
           that
           not
           to
           be
           true
           Faith
           ,
           but
           such
           a
           Faith
           as
           the
           Devils
           have
           ,
           which
           cannot
           be
           that
           Act
           of
           Faith
           ,
           whereby
           Man
           entereth
           in
           the
           Covenant
           of
           Grace
           ,
           which
           is
           not
           believing
           the
           Truth
           of
           the
           Gospel
           ,
           but
           relying
           on
           God
           for
           Salvation
           through
           Christ
           ,
           according
           to
           the
           Gospel
           ;
           and
           on
           the
           contrary
           ,
           Abraham's
           Faith
           is
           brought
           in
           as
           true
           Faith
           ,
           which
           yet
           was
           not
           the
           justifying
           Act
           :
           nor
           is
           the
           Justification
           
           there
           meant
           ,
           the
           Justification
           in
           Conversion
           ,
           which
           maketh
           a
           Man
           just
           ,
           but
           that
           which
           manifests
           his
           Justification
           to
           himself
           and
           other
           Men
           :
           For
           Paul
           saith
           ,
           
             If
             Abraham
             were
             justified
             by
             Works
             ,
             he
             hath
             whereof
             to
             glory
             ,
             but
             not
             before
             God
          
           ;
           as
           if
           it
           were
           any
           thing
           whereof
           he
           could
           glory
           in
           himself
           ,
           for
           all
           Glorying
           and
           Boasting
           is
           excluded
           ;
           but
           Abraham's
           glorying
           is
           in
           God
           ,
           who
           freely
           justified
           him
           :
           and
           he
           rejoiced
           from
           that
           Act
           of
           Faith
           concerning
           his
           Son
           ,
           evidencing
           the
           Soundness
           of
           the
           saving
           Faith
           ,
           and
           the
           Manifestation
           of
           his
           Justification
           thereby
           ,
           both
           to
           himself
           and
           other
           Men
           ,
           whereby
           he
           glorieth
           before
           Men
           and
           not
           before
           God.
           And
           whereas
           it
           is
           said
           ,
           
             That
             Faith
             worketh
             by
             Love
          
           ,
           it
           cannot
           be
           understood
           that
           Acts
           of
           Love
           are
           Acts
           of
           Faith
           ,
           for
           they
           are
           Graces
           essentially
           distinct
           ;
           but
           that
           Faith
           is
           Man's
           Part
           of
           the
           Covenant
           whereby
           Love
           is
           given
           upon
           God's
           Part
           :
           nor
           doth
           it
           follow
           that
           because
           Faith
           is
           perfected
           by
           Love
           ,
           therefore
           its
           Essence
           is
           not
           distinct
           from
           Love
           ;
           Man
           is
           perfected
           by
           Love
           ,
           yet
           it
           is
           no
           part
           of
           his
           Being
           .
        
         
           That
           Historical
           Faith
           ,
           believing
           the
           Truth
           of
           the
           Gospel
           ,
           is
           specifically
           different
           from
           saving
           Faith
           ,
           and
           yet
           it
           is
           said
           ,
           
             That
             whosoever
             believeth
             Christ
             is
             come
             in
             the
             Flesh
             ,
             is
             born
             of
             God
             ,
             for
             no
             Man
             can
             call
             Jesus
             Lord
             but
             by
             the
             Spirit
             of
             God
          
           ;
           which
           imports
           no
           more
           than
           a
           Sign
           of
           saving
           Faith
           ,
           at
           that
           time
           when
           there
           was
           so
           general
           an
           Opposition
           against
           Christ
           ,
           when
           no
           Man
           did
           avow
           or
           own
           Christ
           hypocritically
           .
        
         
           (
           7.
           )
           The
           Church
           of
           Rome
           hath
           more
           exceeded
           ,
           in
           bringing
           Works
           as
           Man's
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           than
           any
           other
           Society
           of
           Christians
           ;
           for
           they
           have
           made
           Works
           the
           whole
           and
           only
           Part
           of
           Man
           in
           the
           Covenant
           of
           Grace
           ,
           and
           have
           
           given
           no
           Preheminence
           to
           Faith
           ,
           but
           to
           Charity
           or
           Love
           ,
           consequently
           enough
           to
           that
           Principle
           .
           As
           it
           is
           said
           of
           the
           three
           eminent
           Christian
           Vertues
           ,
           that
           of
           these
           the
           greatest
           is
           Charity
           ;
           so
           that
           if
           Faith
           did
           save
           as
           a
           good
           Work
           ,
           Love
           would
           much
           more
           save
           .
           They
           acknowledg
           no
           Justification
           distinct
           from
           Sanctification
           ;
           they
           do
           not
           require
           good
           Works
           as
           the
           Condition
           of
           Salvation
           ,
           but
           as
           the
           meritorious
           Cause
           of
           Salvation
           ;
           that
           God
           in
           Justice
           could
           not
           deny
           Celestial
           Glory
           to
           those
           that
           live
           holily
           ,
           and
           (
           which
           is
           yet
           more
           extravagant
           )
           Supererrogation
           is
           the
           common
           Opinion
           publickly
           preached
           in
           that
           Church
           :
           and
           when
           the
           Council
           of
           Trent
           was
           call'd
           on
           purpose
           to
           amend
           Errors
           in
           Doctrine
           and
           Manners
           ,
           that
           had
           crept
           into
           that
           Church
           ,
           not
           one
           Word
           in
           any
           of
           their
           Canons
           disapproving
           Works
           of
           Supererrogation
           ,
           and
           the
           Treasure
           thereof
           ,
           out
           of
           which
           the
           Pope
           by
           Assignment
           of
           the
           superfluous
           Merits
           of
           the
           Saints
           ,
           may
           supply
           the
           Merits
           of
           others
           ,
           and
           bring
           them
           to
           Heaven
           ,
           either
           immediately
           upon
           Death
           ,
           or
           shortning
           their
           purging
           by
           the
           purgatorial
           Fire
           ,
           as
           soon
           as
           he
           thinks
           fit
           ;
           and
           yet
           they
           dispute
           vehemently
           against
           the
           Imputation
           of
           the
           Holiness
           of
           Christ.
           They
           do
           acknowledg
           that
           Christ's
           Sufferings
           have
           satisfied
           the
           Justice
           of
           God
           ,
           that
           without
           encroaching
           thereupon
           ,
           he
           may
           give
           Pardon
           of
           Sin
           ,
           and
           they
           do
           not
           ascribe
           the
           Pardon
           of
           Sin
           to
           the
           Merit
           of
           their
           Holiness
           ,
           but
           only
           to
           the
           Expiation
           by
           Christ's
           Sufferings
           ;
           and
           inconsistently
           enough
           they
           require
           purging
           by
           the
           purgatorial
           Fire
           ,
           which
           cannot
           be
           thought
           Correction
           to
           amend
           them
           ,
           and
           therefore
           could
           only
           be
           to
           cleanse
           and
           expiate
           ,
           in
           which
           they
           derogate
           even
           from
           the
           Sufferings
           of
           Christ.
           But
           (
           to
           give
           them
           the
           
           most
           benign
           Interpretation
           )
           they
           think
           the
           Forgiveness
           of
           Sin
           could
           not
           exalt
           Men
           to
           heavenly
           Blessedness
           ,
           but
           that
           as
           in
           the
           Covenant
           of
           Works
           every
           one
           behoved
           to
           merit
           that
           Exaltation
           by
           their
           Works
           ,
           which
           could
           not
           be
           after
           the
           Fall
           ,
           because
           of
           Original
           Sin
           ,
           whereby
           the
           eating
           of
           forbidden
           Fruit
           did
           condemn
           all
           Mankind
           ,
           descending
           from
           Adam
           by
           Ordinary
           Generation
           ,
           until
           Christ's
           Suffering
           had
           satisfied
           that
           Debt
           ,
           and
           even
           the
           actual
           Transgressions
           of
           those
           in
           the
           Covenant
           of
           Grace
           :
           yet
           tho
           Men
           be
           still
           sinful
           ,
           their
           Sins
           being
           pardoned
           as
           satisfied
           by
           Christ's
           Sufferings
           ,
           Mens
           good
           Works
           lose
           not
           their
           Effect
           to
           merit
           Heaven
           ,
           as
           well
           as
           Adam's
           ,
           which
           is
           the
           only
           Difference
           they
           make
           between
           the
           Covenant
           of
           Grace
           ,
           and
           the
           Covenant
           of
           Works
           .
        
         
           Nothing
           can
           be
           more
           contrary
           to
           the
           Covenant
           of
           Grace
           ,
           and
           to
           the
           Way
           of
           Salvation
           inculcated
           in
           the
           Gospel
           ;
           wherein
           (
           1.
           )
           All
           Glorying
           or
           Boasting
           of
           the
           Creature
           attributing
           any
           Part
           of
           its
           Salvation
           to
           it self
           ,
           is
           excluded
           .
           
             Where
             is
             boasting
             then
             ?
             It
             is
             excluded
             ;
             by
             what
             Law
             ?
             of
             Works
             ?
             Nay
             ,
             but
             by
             the
             Law
             of
             Faith.
             Therefore
             we
             conclude
          
           (
           saith
           the
           Apostle
           )
           
             That
             a
             Man
             is
             justified
             by
             Faith
             without
             the
             Deeds
             of
             the
             Law.
             But
             God
             who
             is
             rich
             in
             Mercy
             ,
             for
             his
             great
             Love
             wherewith
             he
             loved
             us
             ,
             even
             when
             we
             were
             dead
             in
             Sin
             ,
             hath
             quickned
             us
             together
             with
             Christ
          
           ;
           where
           it
           is
           twice
           repeated
           ,
           
             by
             Grace
             you
             are
             saved
             ,
             through
             Faith
             ,
             not
             of
             Works
             ,
             lest
             any
             Man
             should
             boast
             .
          
           Yea
           Boasting
           is
           so
           far
           excluded
           ,
           that
           Man
           cannot
           boast
           of
           Faith
           ,
           as
           it
           is
           his
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           for
           it
           is
           said
           ,
           
             By
             Grace
             you
             are
             saved
             ,
             through
             Faith
             ,
             and
             that
             not
             of
             your selves
             ,
             it
             is
             the
             Gift
             of
             God.
          
           What
           could
           be
           more
           said
           to
           exclude
           Works
           from
           Man's
           Part
           of
           the
           Covenant
           
           of
           Grace
           ,
           not
           only
           that
           there
           cannot
           be
           an
           equivalent
           Cause
           deserving
           Glory
           ,
           but
           not
           so
           much
           as
           the
           Terms
           upon
           which
           Glory
           was
           to
           be
           freely
           given
           .
           For
           it
           is
           expressy
           said
           ,
           
             that
             we
             are
             God's
             Workmanship
             created
             in
             Christ
             to
             good
             Works
             ,
             which
             God
             hath
             before
             ordained
          
           or
           prepared
           ,
           
             that
             we
             should
             walk
             in
          
           them
           :
           and
           God
           hath
           not
           predestinated
           Men
           to
           Salvation
           for
           their
           Works
           foreseen
           or
           performed
           ;
           
             For
             whom
             he
             did
             foresee
             ,
             them
             he
             did
             predestinate
             to
             be
             conformed
             to
             the
             Image
             of
             his
             Son
          
           ;
           which
           Image
           is
           Holiness
           ,
           which
           is
           not
           the
           Cause
           but
           the
           End
           and
           Effect
           of
           Predestination
           :
           Good
           Works
           indeed
           are
           
             Via
             Regni
          
           ,
           but
           not
           
             Gausa
             Regnandi
          
           ,
           and
           they
           are
           the
           Evidences
           of
           true
           and
           saving
           Faith
           ,
           to
           be
           diligently
           followed
           ,
           not
           only
           by
           reason
           of
           the
           indispensible
           Law
           and
           Duty
           ,
           anterior
           in
           order
           to
           any
           Covenant
           ,
           but
           as
           the
           Means
           to
           evidence
           true
           Grace
           ,
           and
           give
           solid
           Peace
           ;
           and
           therefore
           it
           is
           said
           ,
           
             Strait
             is
             the
             Gate
             and
             narrow
             is
             the
             Way
             that
             leadeth
             unto
             Life
             ,
          
           and
           that
           
             the
             Kingdom
             of
             God
             is
             taken
             by
             Violence
             ,
             and
             the
             Violent
             enter
             it
             by
             Force
             ,
          
           which
           doth
           import
           no
           more
           than
           the
           Way
           to
           the
           Kingdom
           :
           And
           where
           it
           is
           said
           ,
           
             Blessed
             are
             they
             that
             do
             his
             Commandments
             that
             they
             may
             have
             Right
             to
             the
             Tree
             of
             Life
             ,
          
           it
           doth
           not
           import
           Right
           by
           Merit
           ,
           the
           Word
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           so
           that
           Works
           can
           no
           more
           properly
           be
           called
           Right
           ,
           than
           the
           Evidence
           of
           Lands
           or
           Inheritance
           are
           called
           the
           Rights
           thereof
           ,
           as
           sighifying
           the
           same
           ;
           and
           therefore
           the
           explicatory
           Words
           are
           subjoined
           ,
           
             and
             may
             enter
             in
             through
             the
             Gates
             to
             the
             City
             .
          
        
         
           All
           others
           but
           the
           Romanists
           that
           bring
           in
           Works
           to
           the
           Covenant
           of
           Grace
           ,
           bring
           them
           in
           as
           the
           Conditions
           of
           it
           ,
           but
           not
           as
           a
           deserving
           meritorious
           Cause
           ,
           much
           less
           as
           a
           superfluous
           supererrogatory
           
           Merit
           ,
           seeing
           Christ
           hath
           declared
           so
           clearly
           ,
           that
           the
           first
           and
           great
           Command
           of
           God
           is
           ,
           
             Thau
             shait
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             Heart
             ,
             with
             all
             thy
             Soul
             ,
             and
             with
             all
             thy
             Mind
          
           ;
           to
           which
           Luke
           adds
           ,
           
             witth
             all
             thy
             Strength
          
           .
           Can
           any
           Creature
           do
           more
           than
           this
           Command
           doth
           require
           ?
           which
           doth
           not
           import
           that
           all
           are
           obliged
           to
           the
           same
           measure
           ,
           but
           according
           to
           their
           several
           Capacities
           ;
           
             For
             to
             whom
             much
             is
             given
             ,
             of
             them
             much
             is
             required
             .
          
        
         
           (
           3.
           )
           Nothing
           can
           be
           more
           apposite
           to
           take
           off
           that
           Pretence
           ,
           that
           Remission
           of
           Sins
           is
           not
           attributed
           to
           Works
           ,
           but
           only
           the
           Exaltation
           of
           Man
           from
           an
           Animal
           Life
           ,
           such
           as
           Adam
           had
           in
           his
           Innocence
           ,
           to
           an
           Angelical
           Life
           in
           Heaven
           ,
           than
           where
           it
           is
           said
           ,
           
             Even
             when
             we
             were
             dead
             in
             Sin
             ,
             hath
             he
             quickened
             us
             in
             Christ
             ,
             and
             hath
             raised
             us
             up
             together
             ,
             and
             made
             us
             sit
             together
             in
             Heavenly
             Places
             with
             Christ
             Jesus
             .
          
        
         
           What
           a
           pitiful
           Pretence
           is
           it
           ,
           that
           by
           the
           Works
           of
           the
           Law
           are
           only
           meant
           the
           Mosaical
           Law
           ,
           including
           Institutions
           and
           Ceremonies
           ,
           when
           Faith
           is
           said
           to
           justify
           without
           the
           Works
           of
           the
           Law
           ,
           and
           thereafter
           Works
           are
           excluded
           ,
           without
           mention
           of
           any
           particular
           Law
           ;
           all
           Negatives
           and
           Exclusives
           are
           Universal
           .
        
         
           It
           is
           also
           a
           groundless
           Pretence
           to
           bring
           in
           Works
           to
           the
           Covenant
           of
           Grace
           ,
           to
           make
           Men
           more
           diligent
           in
           Holiness
           ,
           seeing
           it
           is
           the
           Evidence
           of
           true
           Faith
           ,
           ever
           joined
           with
           it
           in
           Existence
           ,
           tho
           not
           in
           Concurrence
           as
           the
           Terms
           of
           the
           Covenant
           on
           Man's
           part
           ;
           for
           the
           habitual
           Grace
           of
           Holiness
           is
           God's
           part
           given
           in
           Regeneration
           ,
           which
           even
           Infants
           must
           have
           .
        
         
         
           I
           do
           not
           think
           it
           a
           convincing
           Reason
           against
           Merit
           ,
           as
           it
           is
           against
           Supererrogation
           ,
           or
           Super-Merit
           ,
           that
           no
           Creature
           can
           merit
           except
           it
           did
           that
           which
           it
           was
           not
           obliged
           to
           do
           ,
           seeing
           all
           Creatures
           are
           indispensably
           obliged
           to
           love
           God
           with
           all
           their
           Strength
           ,
           and
           so
           to
           do
           all
           that
           is
           acceptable
           in
           his
           Sight
           :
           For
           then
           God
           should
           only
           have
           Punitive
           Justice
           ,
           and
           not
           Premiative
           Justice
           ,
           by
           proportionable
           Rewards
           ,
           which
           yet
           certainly
           is
           as
           congruous
           to
           the
           Divine
           Perfections
           as
           the
           other
           .
           
             To
             him
             that
             hath
             shall
             it
             be
             given
             .
             Well
             done
             thou
             good
             and
             faithful
             Servant
             ,
             thou
             hast
             been
             faithful
             in
             a
             few
             things
             ,
             I
             will
             make
             thee
             Ruler
             over
             many
             things
             .
          
        
         
           There
           are
           indeed
           two
           kinds
           of
           Rewards
           ,
           and
           there
           is
           but
           one
           word
           commonly
           used
           to
           signify
           both
           .
           The
           one
           is
           a
           Reward
           proportioned
           to
           deserving
           ,
           of
           which
           it
           is
           said
           ,
           
             To
             him
             that
             worketh
             ,
             the
             Reward
             is
             not
             reckoned
             of
             Grace
             ,
             but
             of
             Debt
             .
          
           Whence
           it
           is
           clear
           that
           there
           is
           one
           Reward
           of
           Debt
           ,
           and
           another
           of
           Grace
           ,
           which
           is
           more
           properly
           to
           be
           called
           a
           Prize
           ,
           or
           a
           Gratification
           .
           I
           doubt
           not
           that
           the
           Exaltation
           of
           Adam
           ,
           if
           he
           had
           persisted
           in
           Integrity
           ,
           from
           an
           Animal
           to
           an
           Angelical
           Life
           ,
           and
           the
           Confirmation
           of
           him
           and
           his
           Posterity
           against
           the
           hazard
           of
           falling
           ,
           was
           a
           Prize
           far
           above
           the
           Proportion
           of
           his
           Merit
           ,
           and
           so
           a
           Reward
           not
           of
           Debt
           ,
           but
           of
           Grace
           ;
           for
           it
           was
           annexed
           to
           Perseverance
           in
           his
           Innocence
           ,
           not
           to
           any
           high
           degree
           of
           his
           Attainments
           ,
           and
           was
           lost
           by
           losing
           his
           Innocence
           ,
           not
           by
           coming
           short
           of
           such
           a
           degree
           of
           Holiness
           .
           How
           impudently
           insolent
           is
           it
           then
           for
           any
           sinful
           Mortal
           to
           claim
           Celestial
           Glory
           ,
           and
           to
           be
           out
           of
           hazard
           of
           Misery
           by
           their
           own
           Merit
           ?
           which
           were
           the
           
           ground
           of
           the
           most
           excessive
           boasting
           ;
           for
           then
           they
           might
           say
           that
           God
           had
           given
           them
           nothing
           that
           he
           could
           have
           withholden
           .
        
         
           These
           are
           all
           the
           ways
           I
           know
           that
           Men
           pretend
           to
           ascribe
           any
           part
           of
           Salvation
           to
           their
           own
           good
           Works
           ,
           or
           Holiness
           ,
           whereof
           the
           last
           is
           the
           worst
           ;
           and
           it
           is
           a
           wonder
           that
           such
           a
           Multitude
           of
           People
           ,
           after
           so
           great
           Discoveries
           of
           its
           Falshood
           ,
           should
           not
           be
           asham'd
           to
           own
           and
           urge
           it
           :
           Many
           of
           them
           at
           their
           Death
           durst
           not
           adventure
           on
           that
           ground
           ,
           but
           betook
           themselves
           to
           the
           Merits
           of
           Christ
           alone
           ;
           even
           their
           greatest
           Champion
           Bellarmine
           ,
           to
           whose
           Merits
           more
           is
           ascribed
           in
           the
           Support
           of
           that
           Church
           ,
           than
           to
           the
           greatest
           Merits
           of
           the
           most
           mortified
           Monks
           :
           but
           they
           are
           necessitated
           to
           own
           it
           ,
           because
           their
           Church
           hath
           defined
           it
           as
           an
           Article
           of
           Faith
           ;
           so
           that
           without
           Shipwrack
           of
           Infallibility
           ,
           which
           is
           the
           Ground
           and
           Pillar
           of
           their
           Church
           ,
           they
           cannot
           part
           from
           it
           .
           There
           are
           other
           Mistakes
           and
           Errors
           about
           the
           Terms
           of
           the
           Covenant
           of
           Grace
           ,
           and
           the
           way
           of
           Man's
           Salvation
           ,
           even
           of
           those
           that
           admit
           nothing
           of
           their
           Works
           ,
           but
           who
           ascribe
           all
           to
           Faith
           ,
           and
           acknowledg
           that
           Faith
           is
           not
           by
           the
           Power
           of
           Human
           Nature
           ,
           but
           that
           it
           is
           the
           supernatural
           Gift
           of
           God.
           Those
           of
           the
           Augustan
           Confession
           ,
           and
           the
           Arminians
           ,
           hold
           that
           Christ
           hath
           purchased
           to
           all
           Mankind
           a
           Renovation
           of
           Nature
           ,
           concreated
           with
           their
           Souls
           ,
           whereby
           it
           becomes
           in
           their
           Power
           to
           repent
           ,
           believe
           and
           be
           holy
           ,
           or
           not
           ,
           as
           they
           please
           and
           choose
           :
           And
           that
           these
           Graces
           are
           not
           given
           to
           every
           Individual
           at
           the
           time
           of
           their
           Conversion
           ,
           but
           that
           their
           Election
           is
           by
           God's
           Fore-knowledg
           ,
           that
           they
           will
           make
           use
           of
           that
           Power
           aright
           ,
           which
           
           God
           hath
           given
           them
           ,
           and
           will
           repent
           ,
           believe
           and
           be
           holy
           at
           their
           Death
           :
           tho
           during
           their
           Life
           they
           may
           oftentimes
           fall
           from
           all
           these
           Graces
           ;
           yet
           God
           who
           foresaw
           these
           would
           not
           fall
           away
           finally
           ,
           did
           elect
           them
           to
           Glory
           .
           In
           this
           they
           think
           they
           do
           not
           boast
           ,
           because
           this
           Power
           was
           the
           Gift
           of
           God
           ,
           but
           given
           to
           all
           alike
           ,
           which
           therefore
           they
           call
           universal
           Grace
           ;
           thereby
           they
           think
           they
           fall
           neither
           in
           with
           Pelagians
           ,
           who
           attribute
           these
           Powers
           to
           Human
           Nature
           ,
           nor
           with
           Papists
           ,
           that
           attribute
           their
           Salvation
           to
           their
           own
           good
           Works
           :
           Yet
           these
           Opinions
           are
           abundantly
           inconsistent
           with
           Revelation
           of
           the
           way
           of
           God's
           dealing
           with
           Man
           ,
           and
           even
           with
           Reason
           .
           They
           are
           very
           clearly
           inconsistent
           with
           the
           Wisdom
           of
           God
           ,
           who
           doth
           nothing
           in
           vain
           :
           Were
           it
           not
           in
           vain
           to
           give
           Grace
           to
           the
           greatest
           part
           of
           Mankind
           ,
           whom
           God
           knew
           would
           never
           make
           use
           of
           it
           ,
           or
           at
           least
           would
           not
           continue
           in
           it
           ,
           but
           finally
           fall
           from
           him
           ?
           Is
           it
           not
           evidently
           more
           consonant
           to
           the
           Wisdom
           of
           God
           ,
           to
           give
           Grace
           only
           to
           the
           Elect
           at
           the
           time
           of
           Conversion
           ?
           Could
           it
           be
           consistent
           with
           the
           Wisdom
           of
           God
           ,
           that
           he
           should
           reconcile
           with
           ,
           and
           accept
           into
           Favour
           those
           whom
           he
           knew
           would
           apostatize
           and
           desert
           him
           ?
           I
           know
           nothing
           they
           can
           pretend
           to
           extricate
           the
           Wisdom
           of
           God
           in
           such
           a
           course
           ,
           but
           that
           it
           could
           not
           consist
           with
           God's
           Justice
           ,
           to
           require
           of
           Creatures
           that
           which
           were
           impossible
           for
           them
           to
           perform
           ,
           much
           less
           to
           condemn
           them
           to
           eternal
           Punishment
           for
           that
           which
           was
           impossible
           ;
           and
           therefore
           both
           the
           Wisdom
           and
           Goodness
           of
           God
           required
           that
           even
           the
           Damned
           should
           be
           inexcusable
           ,
           and
           so
           all
           Mankind
           behoved
           to
           be
           put
           in
           a
           Capacity
           of
           Salvation
           ,
           if
           not
           by
           the
           natural
           
           Powers
           of
           Man
           in
           Creation
           ,
           at
           least
           by
           superadded
           Powers
           after
           the
           Fall.
           But
           there
           is
           no
           necessity
           to
           infer
           that
           kind
           of
           universal
           Grace
           to
           render
           all
           Mankind
           capable
           of
           Salvation
           ,
           and
           to
           make
           the
           Damned
           inexcusable
           .
           It
           is
           sufficient
           ,
           and
           consonant
           to
           the
           Word
           of
           God
           ,
           that
           Christ's
           Merits
           should
           be
           in
           Value
           sufficient
           to
           purge
           away
           the
           Sins
           of
           the
           whole
           World
           ,
           and
           that
           Grace
           should
           be
           effectual
           to
           all
           of
           them
           ,
           who
           when
           it
           was
           offered
           to
           them
           did
           not
           reject
           the
           Offer
           and
           cleave
           to
           their
           Sins
           .
        
         
           These
           Men
           ought
           to
           be
           satisfied
           ,
           that
           through
           Christ
           there
           is
           an
           universal
           Grace
           purchased
           ,
           given
           or
           offered
           ,
           and
           refused
           ,
           which
           sufficiently
           satisfieth
           the
           many
           Expressions
           in
           Scripture
           ,
           
             of
             Christ's
             dying
             for
             all
             Men
             ,
          
           yea
           for
           every
           Man
           ,
           and
           for
           the
           Sins
           of
           the
           World.
           That
           pretended
           insoluble
           Argument
           of
           the
           Arminians
           ,
           That
           must
           be
           true
           which
           every
           Man
           is
           bound
           to
           believe
           ,
           but
           every
           Man
           is
           bound
           to
           believe
           that
           Christ
           died
           for
           him
           ,
           because
           God
           commands
           him
           to
           believe
           in
           Christ
           ,
           which
           therefore
           obligeth
           him
           to
           believe
           ;
           therefore
           it
           is
           true
           that
           Christ
           died
           for
           every
           Man.
           This
           Argument
           hath
           been
           a
           great
           Bugbear
           which
           hath
           puzled
           many
           ,
           and
           there
           are
           several
           Answers
           made
           to
           it
           ;
           and
           I
           think
           there
           is
           yet
           a
           better
           Answer
           than
           I
           have
           hitherto
           met
           with
           ,
           that
           the
           Fallacy
           lies
           in
           this
           ,
           that
           there
           is
           not
           a
           Difference
           made
           between
           a
           Command
           and
           an
           Invitation
           or
           Exhortation
           ,
           to
           do
           that
           to
           which
           the
           Party
           exhorted
           is
           not
           obliged
           ,
           but
           whereby
           a
           great
           Benefit
           may
           arise
           upon
           the
           Performance
           .
           Such
           is
           the
           Expression
           of
           Christ
           ,
           
             Come
             unto
             me
             all
             ye
             that
             are
             weary
             and
             heavy
             laden
             ,
             and
             I
             will
             give
             you
             Rest
             to
             your
             Souls
          
           ;
           which
           is
           only
           an
           Invitation
           to
           enter
           into
           the
           Covenant
           of
           Grace
           :
           
           For
           the
           Nature
           of
           all
           Covenants
           is
           ,
           that
           the
           Engagements
           of
           either
           Party
           must
           be
           voluntary
           and
           free
           ,
           yea
           even
           in
           the
           Covenant
           of
           Works
           ,
           (
           as
           hath
           been
           said
           before
           )
           albeit
           Innocence
           by
           Obedience
           to
           all
           God's
           Commands
           was
           an
           indispensible
           Duty
           ,
           yet
           Adam's
           Engagement
           superadded
           thereto
           was
           voluntary
           ;
           and
           therefore
           God
           will
           not
           condemn
           Sinners
           because
           they
           have
           not
           imbraced
           the
           Offer
           of
           Grace
           ,
           by
           believing
           ,
           as
           the
           Penalty
           of
           not
           believing
           ,
           but
           will
           only
           exclude
           them
           from
           the
           Benefit
           of
           that
           Covenant
           ,
           because
           they
           did
           not
           assent
           unto
           it
           ,
           and
           will
           punish
           them
           for
           the
           Transgressions
           of
           his
           Laws
           :
           and
           therefore
           it
           is
           not
           true
           that
           all
           Men
           are
           obliged
           to
           believe
           ;
           for
           then
           the
           Damned
           ,
           and
           those
           who
           have
           sinned
           against
           the
           Holy
           Ghost
           were
           obliged
           to
           believe
           ,
           which
           were
           altogether
           in
           vain
           ,
           neither
           being
           capable
           of
           Pardon
           :
           So
           that
           not
           believing
           in
           God
           through
           Christ
           for
           Salvation
           ,
           is
           not
           the
           Cause
           efficient
           ,
           but
           deficient
           of
           Damnation
           .
           It
           will
           further
           appear
           hereafter
           ,
           how
           Christ
           the
           second
           Adam
           hath
           restored
           what
           the
           first
           Adam
           lost
           ,
           in
           putting
           every
           Man
           in
           a
           Capacity
           to
           be
           saved
           ,
           and
           that
           no
           Man
           should
           be
           damned
           but
           for
           his
           own
           fault
           ,
           which
           is
           the
           Sentence
           of
           the
           Synod
           of
           Dort
           ,
           against
           the
           Rigor
           of
           which
           the
           Arminians
           do
           so
           much
           inveigh
           .
        
         
           There
           is
           no
           necessity
           to
           recur
           to
           that
           Answer
           ,
           that
           by
           all
           Men
           is
           meant
           not
           
             singula
             generum
          
           ,
           but
           
             genera
             singulorum
          
           ,
           and
           by
           the
           World
           the
           World
           of
           the
           Elect
           ;
           which
           are
           not
           apt
           to
           convince
           these
           Men
           ,
           that
           the
           whole
           World
           should
           only
           be
           the
           World
           of
           the
           Elect
           ,
           or
           that
           every
           Man
           should
           be
           every
           kind
           of
           Men
           ,
           or
           that
           this
           Interpretation
           will
           quadrate
           with
           that
           place
           of
           Scripture
           ,
           
             Wilt
             thou
             by
             thy
             Meat
             destroy
             him
             for
             whom
             Christ
             died
             ?
          
           
           And
           the
           Wicked
           that
           hear
           and
           contemn
           the
           Gospel
           are
           said
           to
           
             trample
             under
             foot
             the
             Son
             of
             God.
          
           When
           Christ
           saith
           ,
           
             I
             came
             not
             to
             the
             World
             to
             judg
             the
             World
             ,
             but
             to
             save
             the
             World
          
           ;
           by
           the
           World
           cannot
           be
           meant
           the
           World
           of
           the
           Elect
           ;
           for
           Christ's
           coming
           into
           the
           World
           was
           by
           conversing
           with
           all
           the
           World
           ,
           Elect
           or
           Reprobate
           ,
           and
           he
           came
           to
           judg
           all
           the
           World
           ,
           both
           Elect
           and
           Reprobate
           ,
           tho
           it
           was
           not
           his
           chief
           End
           in
           coming
           :
           Therefore
           the
           World
           he
           came
           to
           save
           must
           be
           so
           also
           understood
           of
           all
           ,
           relating
           to
           the
           World
           he
           came
           into
           ,
           which
           is
           solidly
           and
           sharply
           prosecuted
           by
           the
           eminently
           learned
           Monsieur
           Claud
           in
           his
           Posthumous
           Works
           upon
           the
           Priestly
           Office
           of
           Christ.
           It
           cannot
           be
           thought
           that
           the
           strongest
           Asseveration
           of
           God
           ,
           
             As
             I
             live
             I
             delight
             not
             in
             the
             Death
             of
             a
             Sinner
             ,
             but
             rather
             that
             he
             should
             repent
             and
             be
             saved
             ,
          
           were
           only
           to
           be
           restrained
           to
           the
           Elect
           ,
           or
           
             genera
             singulorum
          
           ;
           or
           that
           it
           is
           the
           Will
           of
           God
           that
           all
           Men
           should
           be
           saved
           ,
           which
           is
           not
           meant
           properly
           of
           the
           Will
           of
           God
           ,
           which
           can
           never
           be
           ineffectual
           ,
           but
           of
           the
           Pleasure
           of
           God
           :
           for
           it
           is
           not
           said
           actively
           it
           is
           the
           Will
           of
           God
           to
           save
           all
           Men
           ,
           but
           that
           it
           is
           the
           Will
           of
           God
           they
           should
           be
           saved
           ;
           that
           is
           ,
           it
           would
           be
           pleasing
           to
           him
           if
           they
           were
           all
           and
           every
           one
           saved
           ,
           by
           their
           accepting
           the
           Offer
           of
           Grace
           ,
           or
           not
           rejecting
           it
           .
           But
           that
           way
           is
           only
           distinguishable
           from
           Pelagianism
           by
           a
           Notion
           not
           warranted
           by
           the
           Word
           of
           God
           :
           For
           if
           the
           Pelagians
           have
           not
           said
           ,
           I
           am
           sure
           they
           might
           say
           ,
           that
           by
           the
           Powers
           of
           Nature
           they
           meant
           nothing
           else
           ,
           but
           that
           Power
           which
           every
           Man
           hath
           by
           his
           Creation
           and
           his
           Birth
           ;
           and
           might
           say
           that
           those
           Powers
           Adam
           had
           were
           by
           the
           free
           Gift
           of
           God
           ,
           so
           that
           there
           were
           
           no
           more
           ground
           to
           glory
           in
           the
           one
           way
           than
           in
           the
           other
           .
           I
           do
           not
           doubt
           but
           many
           of
           these
           Men
           abhor
           Pelagianism
           ,
           which
           makes
           me
           always
           hope
           that
           there
           may
           be
           a
           Reconciliation
           between
           these
           and
           other
           Protestants
           ,
           which
           are
           commonly
           called
           Reformed
           .
        
         
           If
           all
           Mankind
           had
           a
           Power
           to
           believe
           ,
           as
           much
           as
           they
           have
           a
           Power
           to
           reason
           or
           choose
           ,
           What
           ground
           is
           there
           to
           distinguish
           the
           one
           Power
           from
           the
           other
           ?
           But
           if
           Men
           cannot
           believe
           when
           they
           will
           ,
           but
           when
           the
           Spirit
           of
           God
           hath
           in
           their
           Conversion
           given
           them
           new
           Powers
           or
           Faculties
           ,
           or
           at
           least
           sincerely
           offered
           them
           ,
           and
           would
           put
           them
           in
           their
           Power
           if
           they
           will
           not
           reject
           them
           .
           There
           is
           a
           clear
           and
           manifest
           Difference
           between
           natural
           and
           supernatural
           Acts
           ,
           or
           between
           Nature
           and
           Grace
           ,
           that
           Grace
           must
           have
           a
           new
           Power
           given
           freely
           at
           Conversion
           ,
           whereby
           the
           converted
           are
           enabled
           to
           repent
           ,
           and
           believe
           :
           in
           respect
           of
           this
           Power
           Christ
           saith
           ,
           
             Without
             me
             ye
             can
             do
             notbing
             ,
          
           which
           is
           not
           spoken
           as
           to
           natural
           Powers
           ;
           and
           by
           this
           Power
           the
           Apostle
           saith
           ,
           
             I
             can
             do
             all
             things
             by
             him
             that
             strengtheneth
             me
             ;
             for
             of
             bim
             we
             have
             both
             to
             will
             and
             to
             do
             .
          
        
         
           That
           way
           doth
           not
           only
           derogate
           from
           the
           Grace
           of
           God
           ,
           but
           from
           the
           Happiness
           of
           Creatures
           ;
           for
           thereby
           it
           is
           impossible
           that
           any
           Creature
           can
           be
           certain
           of
           their
           continuance
           in
           their
           Integrity
           ,
           or
           in
           the
           Favour
           of
           God
           ,
           not
           only
           in
           this
           Life
           ,
           but
           even
           in
           Heaven
           .
           For
           if
           their
           free
           Will
           can
           bring
           them
           into
           God's
           Favour
           when
           they
           please
           ,
           or
           lose
           it
           when
           they
           please
           in
           this
           Life
           ,
           (
           as
           they
           do
           acknowledge
           )
           what
           have
           they
           to
           secure
           them
           against
           the
           like
           in
           the
           next
           Life
           ?
           Will
           they
           be
           more
           glorious
           than
           the
           Devils
           were
           before
           they
           
           fell
           ?
           Yet
           their
           free
           Will
           carried
           them
           from
           that
           Estate
           .
           But
           if
           God
           do
           confirm
           the
           Elect
           Angels
           and
           Saints
           that
           they
           shall
           never
           fall
           ,
           certainly
           it
           is
           not
           only
           possible
           ,
           but
           sutable
           for
           him
           so
           to
           do
           towards
           those
           that
           in
           this
           Life
           he
           receives
           into
           his
           Favour
           by
           the
           Covenant
           of
           Grace
           .
           What
           then
           can
           induce
           them
           to
           deny
           themselves
           ,
           and
           all
           others
           one
           of
           the
           most
           glorious
           Pearls
           of
           the
           Christian
           Crown
           ,
           the
           Perseverance
           of
           Saints
           ?
           when
           Christ
           hath
           said
           ,
           
             That
             no
             Man
             can
             pluck
             his
             Sheep
             out
             of
             his
             Hand
          
           ;
           and
           God
           hath
           said
           ,
           
             That
             whom
             he
             loves
             ,
             he
             loves
             unto
             the
             end
             .
          
           Or
           ,
           why
           are
           we
           bidden
           to
           make
           sure
           our
           own
           Salvation
           ?
           Why
           is
           a
           Plerophory
           ,
           or
           full
           assurance
           of
           Salvation
           held
           forth
           in
           Scripture
           ,
           if
           these
           be
           unattainable
           in
           this
           Life
           ?
           It
           is
           a
           pitiful
           Evasion
           ,
           that
           Men
           may
           be
           sure
           they
           have
           Grace
           ,
           but
           not
           sure
           they
           will
           keep
           it
           ;
           for
           the
           Assurance
           relates
           not
           to
           Grace
           ,
           but
           to
           Glory
           and
           Salvation
           .
           It
           is
           true
           ,
           
             If
             the
             righteous
             Man
             depart
             from
             his
             Righteousness
             ,
             it
             shall
             be
             remembred
             no
             more
             .
          
           But
           it
           is
           as
           true
           ,
           that
           the
           gracious
           God
           who
           freely
           gave
           Righteousness
           ,
           will
           not
           suffer
           the
           Righteous
           to
           depart
           from
           it
           ,
           either
           in
           this
           Life
           or
           that
           which
           is
           to
           come
           .
        
         
           There
           is
           another
           way
           of
           universal
           Grace
           maintained
           by
           some
           of
           those
           of
           the
           Augustan
           Confession
           ,
           and
           it
           seems
           to
           be
           so
           held
           in
           the
           Liturgy
           of
           the
           Church
           of
           England
           ,
           that
           Grace
           is
           given
           to
           all
           who
           are
           baptized
           at
           the
           time
           of
           their
           Baptism
           .
           The
           Church
           of
           Rome
           excludes
           all
           from
           Mercy
           and
           Glory
           ,
           that
           are
           not
           actually
           baptized
           ,
           tho
           they
           give
           them
           a
           more
           easy
           Quarter
           ,
           which
           they
           call
           
             Limbus
             Infantum
          
           ,
           than
           those
           of
           riper
           Age
           ;
           and
           certainly
           they
           must
           place
           Idiots
           there
           as
           well
           as
           Infants
           :
           yet
           they
           are
           more
           cruel
           that
           condemn
           these
           
           Infants
           and
           Idiots
           to
           eternal
           Torment
           .
           No
           Protestant
           excludes
           Salvation
           by
           the
           want
           of
           Baptism
           ,
           and
           none
           of
           them
           do
           include
           Salvation
           by
           Baptism
           ,
           but
           only
           Regeneration
           ;
           nor
           do
           they
           hold
           that
           that
           Regeneration
           doth
           always
           ,
           or
           for
           the
           most
           part
           continue
           ,
           but
           that
           these
           Infant-Saints
           may
           fall
           away
           ;
           yet
           all
           that
           die
           in
           Infancy
           must
           be
           saved
           ,
           for
           they
           cannot
           fall
           away
           .
           The
           Liturgy
           saith
           ,
           we
           do
           not
           doubt
           that
           all
           that
           are
           baptized
           are
           truly
           regenerate
           ,
           which
           I
           would
           rather
           interpret
           as
           a
           Presumption
           in
           the
           Judgment
           of
           Charity
           than
           as
           a
           positive
           Assertion
           in
           the
           Judgment
           of
           Verity
           :
           As
           if
           one
           saw
           a
           Man
           of
           Age
           giving
           Signs
           of
           his
           Belief
           baptized
           ,
           said
           ,
           I
           doubt
           not
           this
           Man
           is
           regenerate
           ;
           yet
           some
           of
           the
           Learned
           understand
           it
           otherwise
           ,
           who
           yet
           are
           not
           for
           amissible
           Grace
           ,
           and
           therefore
           perplex
           themselves
           ,
           indeavouring
           to
           invent
           a
           Sacramental
           Grace
           of
           Regeneration
           ,
           being
           conditional
           upon
           Faith
           at
           the
           time
           of
           Discretion
           .
           The
           Papists
           are
           more
           puzled
           to
           clear
           how
           the
           Water
           of
           Baptism
           regenerates
           ;
           for
           they
           think
           it
           not
           enough
           that
           God
           hath
           promised
           to
           regenerate
           all
           at
           that
           time
           ,
           but
           they
           hold
           that
           the
           Water
           sacramentally
           used
           doth
           it
           ,
           
             opere
             operato
          
           ,
           by
           a
           Power
           given
           it
           by
           God.
           
        
         
           I
           know
           no
           reason
           to
           confirm
           this
           Opinion
           :
           it
           is
           true
           ,
           Christ
           saith
           ,
           
             Except
             a
             Man
             be
             born
             of
             Water
             and
             of
             the
             Spirit
             ,
             he
             cannot
             enter
             into
             the
             Kingdom
             of
             God.
          
           This
           would
           exclude
           all
           that
           were
           not
           baptized
           from
           Heaven
           ,
           if
           there
           the
           Kingdom
           of
           God
           signified
           Heaven
           ,
           which
           none
           hold
           but
           Papists
           :
           And
           therefore
           many
           by
           the
           Kingdom
           of
           Heaven
           understand
           the
           Christian
           Church
           ,
           as
           it
           must
           be
           understood
           in
           several
           other
           places
           ;
           so
           that
           the
           meaning
           will
           be
           ,
           no
           Man
           can
           be
           a
           Member
           of
           the
           visible
           
           Church
           ,
           but
           he
           that
           is
           ,
           or
           is
           rationally
           supposed
           to
           be
           regenerated
           by
           the
           Spirit
           of
           God
           ,
           and
           likewise
           consecrated
           to
           God
           by
           Baptism
           :
           So
           that
           it
           is
           of
           the
           same
           import
           with
           these
           words
           ,
           
             Whosoever
             shall
             believe
             and
             be
             baptized
             ,
             shall
             be
             saved
             .
          
           The
           joining
           of
           Water
           to
           the
           Spirit
           ,
           can
           no
           more
           infer
           the
           necessity
           of
           Water
           ,
           than
           of
           Fire
           ,
           which
           is
           elsewhere
           joined
           to
           the
           Spirit
           .
           It
           is
           from
           this
           Opinion
           (
           tho
           without
           Warrant
           )
           that
           Baptism
           is
           called
           the
           Laver
           of
           Regeneration
           ,
           because
           a
           Laver
           imports
           Washing
           ,
           but
           Regeneration
           is
           to
           be
           attributed
           to
           the
           sanctifying
           of
           the
           Spirit
           ;
           the
           Baptized
           are
           consecrated
           by
           the
           Water
           of
           Baptism
           ,
           not
           as
           antecedent
           to
           Regeneration
           ,
           but
           more
           frequently
           consequent
           thereto
           .
        
         
           I
           see
           no
           reason
           to
           prove
           Baptism
           to
           be
           a
           converting
           Ordinance
           ,
           but
           the
           quite
           contrary
           in
           the
           very
           Institution
           of
           it
           .
           
             He
             that
             believeth
             and
             is
             baptized
             ,
             shall
             be
             saved
             :
          
           So
           that
           there
           is
           no
           warrant
           to
           baptize
           any
           but
           such
           as
           in
           the
           Judgment
           of
           Charity
           may
           be
           accounted
           Believers
           ,
           either
           by
           actual
           or
           habitual
           Faith
           :
           Therefore
           Baptism
           doth
           not
           confer
           the
           Grace
           of
           believing
           ,
           nor
           hath
           God
           shown
           that
           he
           will
           ordinarily
           confer
           that
           Grace
           at
           Baptism
           .
           This
           is
           much
           confirmed
           by
           Circumcision
           ,
           which
           was
           the
           Seal
           of
           the
           Covenant
           ,
           which
           could
           not
           be
           meant
           of
           the
           actual
           sealing
           and
           confirming
           ,
           which
           was
           in
           every
           circumcised
           Person
           ;
           for
           it
           were
           inconsistent
           with
           the
           Wisdom
           of
           God
           to
           have
           designed
           a
           Seal
           for
           that
           use
           which
           were
           only
           applicable
           to
           Men
           ,
           and
           not
           to
           Women
           :
           But
           it
           was
           a
           Seal
           confirming
           that
           Society
           in
           which
           it
           was
           used
           ,
           to
           be
           the
           Society
           wherein
           ordinarily
           the
           Covenant
           of
           Grace
           was
           to
           be
           found
           ;
           as
           it
           was
           also
           the
           solemn
           Inauguration
           and
           Entry
           into
           the
           Church
           ,
           
           so
           is
           Baptism
           ,
           which
           is
           now
           the
           solemn
           Entry
           into
           the
           Christian
           Church
           ,
           and
           is
           in
           place
           of
           Circumcision
           ;
           and
           therefore
           the
           Anabaptists
           have
           no
           just
           ground
           to
           scruple
           at
           the
           baptizing
           of
           Infants
           born
           to
           be
           Members
           of
           the
           Church
           ,
           which
           have
           not
           only
           a
           presumptive
           inward
           Holiness
           ,
           but
           a
           federal
           Holiness
           ,
           or
           such
           a
           Holiness
           as
           all
           things
           consecrated
           to
           God
           have
           ;
           much
           more
           Children
           consecrated
           by
           the
           Members
           of
           the
           Church
           ,
           and
           dedicated
           to
           God
           by
           their
           Parents
           ,
           or
           in
           case
           of
           their
           Death
           or
           Incapacity
           ,
           by
           their
           nearest
           Relations
           ,
           or
           even
           by
           others
           ,
           from
           the
           presumptive
           Will
           of
           their
           Parents
           .
           I
           see
           no
           Warrant
           for
           any
           under
           the
           pretence
           of
           being
           God-fathers
           or
           Godmothers
           ,
           to
           baptize
           the
           Children
           of
           Infidels
           ,
           tho
           they
           were
           in
           their
           Power
           .
        
         
           All
           these
           ways
           of
           general
           and
           amissible
           Grace
           do
           much
           incroach
           upon
           the
           Wisdom
           of
           God
           :
           Why
           should
           he
           give
           Grace
           to
           so
           many
           who
           he
           knew
           would
           not
           make
           use
           of
           it
           ,
           were
           not
           that
           Grace
           in
           vain
           ?
           But
           if
           Grace
           be
           given
           always
           and
           effectually
           at
           the
           time
           of
           Conversion
           ,
           it
           is
           both
           sufficient
           and
           quadrant
           with
           the
           Wisdom
           of
           God
           ,
           who
           doth
           nothing
           in
           vain
           .
           It
           will
           breed
           no
           Difficulty
           ,
           that
           God
           calleth
           many
           whom
           he
           doth
           not
           choose
           ,
           because
           that
           is
           necessary
           to
           put
           them
           in
           a
           possibility
           of
           Salvation
           ,
           and
           to
           render
           those
           inexcusable
           that
           do
           refuse
           it
           :
           But
           to
           give
           actual
           Grace
           to
           those
           who
           would
           throw
           it
           away
           ,
           were
           to
           cast
           Pearls
           before
           Swines
           .
        
         
           All
           these
           ways
           of
           conceiving
           the
           Covenant
           of
           Grace
           ,
           and
           the
           Divine
           Dispensations
           of
           Election
           and
           Reprobation
           ,
           shew
           ,
           that
           generally
           Christians
           agree
           ,
           that
           it
           is
           an
           eminent
           part
           of
           the
           amiable
           Aspect
           of
           God
           ,
           that
           he
           hath
           put
           no
           Rational
           Creature
           
           under
           the
           Necessity
           of
           Damnation
           ;
           tho
           most
           Part
           do
           overdo
           ,
           holding
           more
           than
           what
           is
           necessary
           or
           convenient
           for
           that
           Effect
           .
        
         
           There
           can
           be
           nothing
           more
           clear
           ,
           and
           there
           is
           nothing
           more
           inculcated
           in
           Scripture
           ,
           than
           that
           the
           Way
           of
           Salvation
           is
           by
           the
           way
           of
           Covenant
           ,
           which
           implies
           in
           its
           Nature
           mutual
           Prestations
           of
           the
           Parties
           covenanting
           towards
           each
           other
           ,
           but
           doth
           not
           imply
           that
           these
           Prestations
           must
           be
           of
           equal
           Value
           ,
           or
           of
           any
           Merit
           ,
           but
           that
           the
           Force
           of
           the
           Covenant
           is
           from
           the
           Engagement
           of
           the
           Covenanters
           ,
           by
           their
           Choice
           and
           Consent
           ,
           both
           as
           to
           the
           Matter
           and
           Manner
           .
           There
           be
           Covenants
           where
           the
           Performances
           are
           of
           equivalent
           Value
           ,
           deserving
           each
           other
           :
           but
           it
           were
           Arrogance
           enough
           for
           Adam
           to
           have
           thought
           the
           Covenant
           of
           Works
           were
           such
           ;
           and
           it
           were
           Insolence
           to
           imagine
           the
           Covenant
           of
           Grace
           to
           be
           such
           .
        
         
           As
           in
           the
           Covenant
           of
           Works
           there
           were
           two
           Branches
           .
           a
           Covenant
           between
           God
           and
           Adam
           ,
           for
           himself
           and
           his
           Posterity
           ,
           and
           if
           he
           had
           stood
           ,
           there
           behoved
           to
           have
           been
           a
           Covenant
           between
           God
           and
           each
           of
           his
           Elect
           Posterity
           ,
           particularly
           for
           himself
           :
           The
           Word
           makes
           it
           appear
           to
           be
           so
           in
           the
           Covenant
           of
           Grace
           ,
           the
           Father
           did
           covenant
           with
           the
           Son
           (
           foreknowing
           Adam's
           Fall
           )
           to
           become
           the
           second
           Adam
           ,
           to
           restore
           and
           exceed
           that
           which
           was
           known
           the
           first
           would
           lose
           ,
           by
           assuming
           the
           Nature
           of
           the
           first
           Adam
           ,
           and
           with
           it
           not
           only
           performing
           that
           ,
           in
           which
           Adam
           failed
           ,
           by
           not
           continuing
           in
           Integrity
           ,
           performing
           the
           whole
           Will
           of
           God
           ,
           and
           thereby
           putting
           all
           Mankind
           in
           a
           nearer
           Capacity
           to
           Blessedness
           ,
           than
           Adam
           had
           done
           ,
           tho
           he
           had
           stood
           ;
           for
           there
           is
           no
           
           ground
           to
           think
           his
           Posterity
           would
           have
           been
           confirmed
           without
           their
           own
           Trial
           ,
           more
           than
           he
           ;
           but
           the
           second
           Adam
           put
           not
           only
           all
           Mankind
           out
           of
           the
           Necessity
           of
           Misery
           ,
           but
           it
           became
           effectual
           unto
           all
           ,
           so
           far
           as
           it
           was
           congruous
           to
           the
           Divine
           Perfections
           ,
           which
           could
           not
           admit
           of
           Reconciliation
           with
           Sinners
           cleaving
           to
           their
           Sin
           ,
           or
           of
           those
           who
           partaking
           of
           Divine
           Illumination
           ,
           and
           of
           the
           Tastes
           of
           the
           Powers
           of
           the
           World
           to
           come
           ,
           should
           despightfully
           hate
           the
           Spirit
           ,
           the
           Worker
           of
           these
           .
           All
           the
           rest
           of
           Mankind
           (
           as
           the
           Father
           foreknew
           them
           ,
           and
           predestinated
           them
           to
           be
           conformed
           to
           the
           Son
           ,
           so
           )
           the
           Son
           undertook
           effectually
           to
           redeem
           them
           ,
           and
           glorify
           them
           ,
           and
           the
           Holy
           Ghost
           to
           call
           them
           ,
           sanctify
           and
           preserve
           them
           .
           The
           second
           Adam
           did
           undertake
           yet
           much
           more
           than
           the
           First
           ,
           to
           satisfy
           the
           Justice
           ,
           and
           manifest
           the
           Purity
           of
           God
           ,
           more
           than
           if
           all
           Mankind
           had
           perished
           .
           This
           Branch
           of
           the
           Covenant
           of
           Grace
           is
           compleat
           as
           to
           the
           Elect
           ,
           that
           could
           not
           through
           Incapacity
           covenant
           for
           themselves
           ;
           but
           those
           that
           could
           ,
           were
           to
           have
           the
           Offer
           of
           the
           Covenant
           of
           Grace
           made
           to
           them
           by
           their
           Vocation
           ,
           tho
           not
           to
           all
           ,
           in
           equal
           Fulness
           and
           Clearness
           .
           It
           was
           not
           sutable
           to
           the
           Wisdom
           of
           God
           ,
           that
           those
           who
           rejected
           the
           first
           Operations
           of
           the
           Spirit
           ,
           intimating
           to
           them
           that
           they
           were
           Sinners
           ,
           deserving
           Exclusion
           from
           God's
           Favour
           ,
           and
           yet
           that
           God
           was
           merciful
           to
           Penitents
           ,
           and
           would
           make
           them
           Holy
           and
           Happy
           ,
           if
           they
           did
           not
           obstinately
           cleave
           to
           their
           Sins
           ,
           and
           reject
           that
           Motion
           ;
           but
           in
           the
           rest
           ,
           and
           even
           in
           some
           of
           these
           Rejecters
           God
           carrieth
           on
           the
           Work
           of
           Sanctification
           and
           Salvation
           in
           his
           own
           Way
           ,
           bringing
           such
           to
           the
           Light
           of
           the
           Gospel
           ,
           or
           the
           Light
           of
           the
           
           Gospel
           to
           them
           ,
           and
           opening
           their
           Eyes
           to
           see
           the
           Wonders
           of
           his
           Law
           ,
           and
           to
           discern
           spiritual
           Things
           ,
           and
           giving
           them
           the
           Inclination
           to
           accept
           of
           the
           Offer
           of
           the
           Covenant
           of
           Grace
           ,
           and
           to
           enter
           in
           it
           for
           themselves
           ,
           by
           that
           saving
           Act
           of
           Faith
           ,
           which
           is
           all
           their
           Part
           in
           the
           Covenant
           of
           Grace
           .
        
         
           Of
           this
           we
           have
           two
           eminent
           Examples
           in
           Scripture
           ,
           the
           one
           Personal
           ,
           the
           other
           National
           ,
           by
           Miracles
           manifested
           to
           the
           two
           great
           Apostles
           Peter
           and
           Paul.
           That
           of
           Peter
           was
           from
           Cornelius
           ,
           who
           neither
           was
           a
           Jew
           nor
           a
           Proselyte
           ,
           but
           was
           come
           the
           Length
           of
           natural
           Religion
           ,
           to
           worship
           only
           the
           one
           God
           ,
           to
           whom
           an
           Angel
           was
           sent
           from
           God
           ,
           to
           show
           him
           how
           he
           should
           worship
           the
           true
           God
           aright
           .
           The
           other
           was
           by
           a
           Vision
           to
           the
           Apostle
           Paul
           ,
           of
           a
           Man
           of
           Macedonia
           ,
           beseeching
           him
           to
           go
           to
           that
           People
           to
           help
           them
           ,
           who
           (
           for
           ought
           doth
           appear
           )
           were
           then
           Heathens
           .
           It
           doth
           not
           suffice
           to
           a
           distinct
           Knowledg
           of
           the
           Covenant
           of
           Grace
           ,
           to
           know
           that
           by
           Faith
           we
           are
           saved
           :
           but
           those
           who
           have
           Capacity
           ,
           ought
           to
           enquire
           what
           that
           Faith
           is
           ;
           whether
           it
           be
           the
           Habit
           of
           Faith
           ,
           or
           an
           Act
           of
           Faith
           ;
           whether
           it
           be
           a
           special
           Act
           of
           Faith
           ,
           and
           what
           that
           is
           ;
           whether
           it
           be
           one
           single
           Act
           only
           ,
           or
           if
           to
           be
           renewed
           ;
           and
           whether
           it
           be
           saving
           by
           any
           thing
           in
           itself
           ,
           and
           if
           we
           may
           perceive
           any
           Consideration
           why
           God
           made
           that
           Act
           of
           Faith
           Man's
           Part
           of
           the
           Covenant
           ,
           rather
           than
           any
           other
           .
        
         
           As
           to
           the
           first
           Point
           ,
           to
           have
           Faith
           ,
           and
           to
           believe
           ,
           are
           used
           as
           equivalent
           Terms
           ,
           both
           in
           common
           Use
           and
           in
           the
           Scripture
           ,
           but
           in
           a
           great
           Latitude
           ;
           for
           to
           believe
           doth
           oftentimes
           signify
           a
           Judgment
           of
           the
           Truth
           of
           any
           Proposition
           :
           
           Men
           do
           believe
           ,
           that
           is
           they
           think
           likely
           or
           probable
           ,
           whatever
           the
           Ground
           of
           their
           Opinion
           be
           ;
           but
           more
           strictly
           ,
           Belief
           is
           taken
           for
           a
           Judgment
           ,
           which
           hath
           for
           its
           Motive
           the
           Perfections
           of
           some
           Person
           expressing
           it
           ,
           endued
           with
           such
           Perfections
           as
           may
           warrant
           an
           Assent
           ,
           without
           any
           other
           Reason
           .
           That
           Person
           must
           be
           a
           vertuous
           Person
           ,
           from
           whose
           Actings
           it
           appears
           ,
           that
           he
           doth
           own
           the
           Principles
           of
           Morality
           ,
           and
           hath
           no
           Tentation
           to
           fail
           in
           the
           Application
           of
           them
           in
           that
           Point
           ;
           so
           not
           only
           a
           Liar
           ,
           but
           a
           vitious
           Person
           ,
           or
           one
           in
           Necessity
           ,
           or
           biassed
           by
           Favour
           or
           Hatred
           ,
           in
           Prudence
           is
           not
           a
           credible
           Person
           :
           or
           if
           the
           Matter
           be
           that
           which
           is
           not
           the
           particular
           Object
           of
           that
           Sense
           ,
           which
           he
           hath
           in
           Vigour
           ,
           it
           is
           but
           a
           Matter
           of
           Opinion
           .
           Faith
           upon
           account
           of
           credibility
           is
           to
           be
           attributed
           to
           God
           alone
           absolutely
           ,
           who
           can
           neither
           be
           ignorant
           ,
           err
           ,
           be
           biassed
           ,
           mistaken
           or
           deceived
           ;
           and
           is
           Infinite
           in
           moral
           Perfection
           .
           Creatures
           may
           also
           be
           trusted
           in
           defferent
           Degrees
           ,
           according
           to
           the
           Moment
           of
           the
           Matter
           :
           But
           no
           Man
           ought
           to
           trust
           any
           Creature
           ,
           as
           to
           the
           Necessaries
           of
           his
           Salvation
           ,
           but
           God
           alone
           immediately
           ,
           or
           by
           Mediation
           of
           those
           that
           have
           his
           evident
           Credentials
           .
           This
           kind
           of
           Faith
           is
           a
           Prerequisite
           to
           the
           Covenant
           of
           Grace
           ,
           but
           no
           Part
           of
           it
           .
           For
           the
           Devils
           do
           thus
           believe
           and
           tremble
           ,
           they
           know
           God
           to
           be
           certainly
           true
           ,
           and
           that
           all
           he
           expresseth
           is
           true
           ,
           whatever
           improbability
           might
           arise
           against
           it
           .
           There
           is
           yet
           a
           stricter
           Sense
           of
           Believing
           ,
           or
           Faith
           whereby
           one
           expects
           good
           from
           another
           ,
           when
           it
           is
           sutable
           to
           him
           to
           give
           or
           do
           it
           ,
           and
           to
           the
           other
           to
           receive
           it
           :
           In
           this
           Sense
           we
           do
           not
           say
           ,
           one
           believeth
           another
           ,
           but
           he
           believeth
           in
           him
           ,
           he
           trusteth
           to
           him
           ,
           he
           leans
           ,
           
           relies
           and
           rests
           upon
           him
           .
           The
           Object
           of
           this
           Faith
           is
           Faithfulness
           .
           It
           doth
           not
           arise
           alone
           upon
           the
           Veracity
           or
           Truth
           of
           the
           Person
           trusted
           ,
           but
           requires
           many
           other
           Perfections
           ,
           that
           he
           be
           Benign
           and
           Gracious
           ,
           that
           he
           be
           Powerful
           and
           Plentiful
           ,
           as
           to
           that
           wherein
           he
           is
           trusted
           .
           It
           does
           not
           require
           his
           Promise
           ,
           which
           would
           make
           the
           thing
           expected
           an
           Act
           of
           Justice
           ,
           but
           the
           Excellency
           of
           his
           Nature
           ;
           so
           Creatures
           may
           and
           do
           trust
           to
           Creatures
           according
           to
           their
           Perfections
           .
           A
           Secret
           may
           be
           trusted
           to
           a
           faithful
           Person
           ,
           tho
           neither
           Powerful
           nor
           Rich
           ;
           and
           if
           Experience
           hath
           shown
           him
           to
           be
           trusty
           ,
           it
           will
           be
           a
           Confidence
           without
           all
           doubt
           ,
           he
           is
           plentiful
           in
           Capacity
           to
           forbear
           to
           reveal
           a
           Secret
           ,
           he
           loses
           nothing
           by
           keeping
           it
           .
           To
           another
           a
           Man
           may
           trust
           his
           Money
           without
           Writ
           or
           Witness
           ,
           if
           he
           know
           him
           to
           be
           Vertuous
           ,
           tho
           he
           were
           Poor
           ,
           much
           more
           if
           he
           be
           Rich
           ,
           and
           so
           under
           no
           Tentation
           to
           abuse
           his
           Trust.
           And
           it
           were
           but
           a
           Folly
           to
           require
           a
           Promise
           to
           restore
           ,
           for
           there
           being
           no
           Means
           of
           Proof
           ,
           he
           might
           as
           safely
           violate
           his
           Promise
           as
           his
           Faithfulness
           ,
           and
           would
           think
           himself
           less
           trusted
           or
           obliged
           .
           It
           is
           Indiscretion
           first
           to
           relate
           a
           Matter
           ,
           and
           then
           to
           say
           it
           is
           a
           Secret
           ,
           or
           to
           require
           Secrecy
           ,
           because
           he
           that
           accepts
           the
           Trust
           should
           do
           it
           freely
           :
           his
           Promise
           may
           oblige
           him
           to
           keep
           it
           close
           ,
           but
           not
           his
           Faithfulness
           ,
           unless
           it
           be
           first
           told
           him
           that
           there
           is
           to
           be
           revealed
           a
           Secret
           to
           him
           ,
           which
           he
           may
           lawfully
           keep
           close
           ,
           that
           he
           may
           forbid
           the
           discovery
           if
           he
           will
           not
           lie
           under
           that
           Obligation
           of
           trust
           .
           He
           that
           is
           pursued
           or
           searched
           after
           for
           his
           Life
           ,
           if
           he
           be
           not
           able
           to
           defend
           himself
           ,
           tho
           he
           have
           no
           Relation
           or
           Confident
           near
           him
           ,
           he
           will
           run
           for
           shelter
           to
           the
           most
           vertuous
           and
           fit
           Person
           ,
           
           that
           without
           Fault
           may
           cover
           him
           .
           In
           all
           these
           there
           is
           Trust
           ,
           but
           without
           any
           Promise
           or
           Paction
           .
           There
           are
           some
           things
           which
           no
           Man
           with
           prudence
           can
           believe
           in
           any
           Creature
           ,
           because
           no
           Creature
           can
           have
           Power
           to
           give
           all
           things
           that
           another
           may
           need
           .
           God
           alone
           is
           absolutely
           Faithful
           ,
           for
           he
           is
           Alsufficient
           ,
           he
           is
           boundlesly
           Benign
           ,
           he
           cannot
           have
           any
           thing
           less
           by
           whatever
           he
           can
           give
           ;
           yet
           his
           Faithfulness
           doth
           not
           require
           ,
           that
           he
           should
           give
           ,
           or
           do
           any
           thing
           to
           any
           ,
           but
           what
           is
           congruous
           for
           him
           to
           give
           and
           them
           to
           receive
           .
           It
           were
           very
           incongruous
           for
           him
           to
           give
           Grace
           or
           Glory
           to
           one
           ,
           who
           knowing
           him
           ,
           or
           tasting
           of
           his
           heavenly
           Power
           ,
           did
           hate
           him
           with
           Despite
           .
           He
           doth
           much
           Good
           by
           his
           Bounty
           ,
           respecting
           nothing
           in
           the
           Object
           ,
           but
           its
           Capacity
           to
           receive
           ;
           much
           more
           by
           his
           Mercy
           and
           Compassion
           upon
           the
           Miserable
           ;
           but
           most
           of
           all
           to
           those
           that
           trust
           in
           him
           ,
           and
           expect
           from
           him
           .
           This
           is
           by
           his
           Faithfulness
           ,
           the
           others
           are
           by
           his
           Mercy
           and
           Benignity
           .
           The
           Weakness
           of
           Creatures
           hath
           made
           him
           not
           only
           Promise
           but
           Swear
           ,
           yet
           it
           is
           Indiscretion
           to
           urge
           him
           upon
           his
           Oath
           ,
           or
           even
           upon
           his
           Promise
           ,
           where
           his
           Faithfulness
           were
           sufficient
           .
           No
           other
           can
           give
           Grace
           or
           Glory
           but
           he
           ,
           and
           those
           may
           be
           trusted
           for
           ,
           by
           all
           that
           did
           not
           hate
           him
           ,
           or
           did
           cleave
           to
           their
           Sins
           ,
           and
           refuse
           to
           become
           Holy
           ,
           and
           there
           is
           no
           Foundation
           of
           Distinction
           of
           one
           Man
           from
           another
           .
           In
           this
           Case
           he
           needs
           not
           enquire
           whether
           he
           be
           elected
           and
           contained
           in
           the
           Covenant
           between
           the
           Persons
           of
           the
           Trinity
           .
           It
           were
           impossible
           for
           him
           to
           know
           that
           immediately
           ,
           but
           only
           by
           consequence
           from
           a
           true
           and
           lively
           Faith
           working
           by
           Love
           ,
           purifying
           the
           Heart
           ,
           tho
           then
           Considence
           and
           Assurance
           that
           it
           was
           true
           
           and
           saving
           Faith
           ,
           not
           Presumption
           ,
           may
           be
           inferred
           from
           a
           Holy
           Life
           .
        
         
           Faith
           in
           this
           Sense
           is
           the
           Christian
           Vertue
           next
           in
           Excellency
           to
           Love
           ;
           and
           as
           Love
           makes
           the
           Pleasure
           and
           Glory
           of
           God
           the
           last
           End
           ,
           so
           Faith
           gives
           the
           Resolution
           for
           pursuing
           all
           the
           Means
           towards
           that
           End
           ,
           and
           towards
           the
           next
           subordinate
           End
           ,
           the
           Tranquillity
           of
           the
           Mind
           ,
           trusting
           in
           God
           for
           Direction
           in
           all
           the
           Means
           towards
           these
           Ends
           ;
           that
           as
           the
           natural
           Man
           trusts
           to
           ,
           and
           rests
           on
           natural
           Means
           for
           obtaining
           his
           Ends
           ,
           so
           the
           spiritual
           Man
           trusts
           to
           ,
           and
           depends
           upon
           the
           Conduct
           of
           the
           Holy
           Ghost
           ,
           by
           supernatural
           Means
           especially
           .
           Therefore
           the
           Apostle
           Paul
           saith
           ,
           and
           gives
           warrant
           to
           all
           who
           walk
           Christianly
           to
           say
           ,
           
             The
             Life
             that
             I
             now
             live
             ,
             is
             by
             the
             Faith
             in
             the
             Son
             of
             God
             ;
             who
             loved
             me
             ,
             and
             gave
             himself
             for
             me
             .
          
        
         
           The
           second
           Point
           proposed
           ,
           is
           whether
           that
           Faith
           which
           is
           Man's
           Part
           in
           the
           Covenant
           of
           Grace
           ,
           be
           the
           Habit
           of
           Faith
           ,
           or
           any
           one
           or
           more
           Acts
           of
           that
           Habit
           ,
           In
           which
           I
           conceive
           it
           is
           very
           clear
           ,
           that
           a
           Covenant
           cannot
           be
           entered
           and
           continued
           by
           an
           Habit
           ,
           but
           it
           doth
           necessarily
           require
           an
           Act
           of
           the
           Will
           ;
           tho
           it
           is
           true
           ,
           that
           the
           Habit
           of
           Faith
           is
           more
           universally
           necessary
           to
           Salvation
           ,
           than
           that
           Act
           of
           Faith
           ,
           by
           which
           Men
           come
           into
           the
           Covenant
           of
           Grace
           :
           For
           Infants
           come
           into
           that
           Covenant
           by
           Regeneration
           ,
           when
           the
           Habits
           of
           Grace
           are
           infused
           in
           their
           Souls
           ,
           as
           they
           and
           all
           the
           Elect
           were
           undertaken
           for
           in
           that
           Branch
           of
           the
           Covenant
           of
           Grace
           ,
           which
           from
           Eternity
           was
           among
           the
           Persons
           of
           the
           Blessed
           Trinity
           .
           Yet
           they
           could
           not
           be
           said
           to
           be
           actually
           in
           the
           Covenant
           ,
           till
           they
           were
           not
           only
           made
           Creatures
           ,
           but
           also
           new
           Creatures
           by
           Regeneration
           ,
           
           and
           Sanctification
           of
           the
           Spirit
           .
           It
           is
           a
           needless
           Curiosity
           to
           enquire
           whether
           they
           exert
           any
           Acts
           of
           that
           Habit
           in
           this
           Life
           .
           It
           is
           said
           that
           at
           the
           Salutation
           of
           the
           Blessed
           Virgin
           to
           Elizabeth
           ,
           the
           Child
           in
           her
           Womb
           did
           spring
           for
           Joy
           ;
           but
           whether
           the
           Springing
           of
           the
           Child
           was
           from
           his
           or
           her
           Joy
           ,
           is
           not
           necessary
           to
           determine
           .
           I
           doubt
           not
           but
           the
           Soul
           of
           an
           Infant
           is
           capable
           to
           act
           its
           imbred
           Principles
           ,
           if
           it
           could
           perceive
           the
           Objects
           thereof
           ;
           but
           it
           is
           so
           delighted
           in
           that
           tender
           Case
           to
           which
           it
           is
           wedded
           ,
           that
           it
           can
           think
           of
           nothing
           else
           ,
           as
           Experience
           shews
           of
           all
           Men
           when
           in
           extream
           Passions
           ,
           their
           Souls
           can
           think
           of
           nothing
           but
           of
           the
           Object
           of
           these
           Passions
           :
           Nor
           do
           I
           doubt
           ,
           but
           God
           may
           so
           far
           manifest
           himself
           to
           an
           Infant
           's
           Soul
           ,
           as
           to
           give
           it
           great
           Joy
           ;
           but
           as
           there
           is
           no
           Necessity
           ,
           so
           there
           is
           no
           Probability
           that
           such
           Souls
           should
           enter
           in
           Covenant
           ,
           tho
           it
           be
           most
           congruous
           to
           the
           Divine
           Perfections
           ,
           and
           to
           the
           Way
           God
           hath
           chosen
           ,
           that
           all
           that
           are
           capable
           should
           actually
           enter
           into
           a
           Covenant
           with
           God
           at
           their
           Conversion
           .
           When
           it
           is
           said
           ,
           
             Without
             Faith
             it
             is
             impossible
             to
             please
             God
             ,
          
           I
           do
           rather
           think
           that
           by
           Faith
           Acts
           are
           meant
           ,
           rather
           than
           the
           Habit
           ;
           albeit
           the
           new
           Creature
           by
           the
           Habit
           be
           pleasant
           to
           God
           ,
           yet
           not
           as
           an
           Act
           ,
           but
           as
           a
           Quality
           :
           whereas
           to
           please
           ,
           signifies
           an
           Act
           pleasing
           ,
           and
           so
           it
           must
           relate
           to
           those
           that
           are
           capable
           to
           covenant
           with
           God
           ,
           in
           relation
           to
           whom
           all
           Directions
           and
           Instructions
           in
           the
           World
           ,
           are
           to
           be
           understood
           .
           I
           am
           not
           moved
           by
           this
           Objection
           ,
           that
           if
           the
           Covenant
           of
           Grace
           be
           entered
           by
           an
           Act
           of
           Faith
           ,
           Children
           and
           Idiots
           must
           either
           be
           excluded
           from
           the
           Covenant
           of
           Grace
           ,
           or
           there
           must
           be
           a
           different
           Way
           of
           saving
           Children
           ,
           and
           Men
           of
           Discretion
           ,
           
           and
           a
           different
           Covenant
           of
           Grace
           for
           Children
           :
           For
           it
           is
           beyond
           question
           ,
           that
           God's
           Way
           with
           Children
           and
           Idiots
           is
           different
           from
           his
           Way
           with
           others
           ,
           and
           that
           the
           Rules
           and
           Directions
           revealed
           in
           Scripture
           ,
           relate
           only
           to
           those
           of
           Discretion
           ,
           capable
           of
           them
           .
           So
           the
           Apostle
           in
           determining
           Man's
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           opposeth
           the
           hearing
           of
           Faith
           unto
           Works
           ,
           and
           saith
           likewise
           ,
           
             How
             can
             they
             believe
             ,
             unless
             they
             hear
             ?
          
           Which
           neither
           relateth
           to
           ,
           nor
           is
           exclusive
           of
           Children
           from
           the
           Covenant
           of
           Grace
           ,
           yet
           the
           Covenant
           of
           Grace
           is
           one
           for
           all
           ,
           the
           Son
           having
           covenanted
           from
           Eternity
           for
           all
           the
           Elect
           ,
           to
           bring
           them
           into
           the
           Covenant
           of
           Grace
           by
           Regeneration
           ,
           exerted
           according
           to
           their
           Capacity
           ,
           by
           actual
           believing
           of
           those
           ,
           who
           are
           capable
           so
           to
           act
           ,
           which
           also
           is
           an
           Evidence
           that
           the
           Act
           of
           Faith
           is
           not
           saving
           by
           any
           thing
           absolutely
           necessary
           in
           it self
           ,
           but
           by
           the
           free
           Choice
           and
           Institution
           of
           God.
           
        
         
           The
           third
           Point
           proposed
           ,
           is
           what
           Act
           of
           Faith
           that
           is
           ,
           by
           which
           Men
           enter
           into
           the
           Covenant
           of
           Grace
           ,
           and
           which
           is
           their
           Part
           of
           the
           Covenant
           .
           Many
           hold
           it
           to
           be
           a
           Perswasion
           of
           the
           covenanting
           Person
           ,
           that
           Christ
           died
           for
           him
           ,
           whereby
           it
           must
           be
           an
           Act
           of
           the
           Understanding
           :
           but
           I
           see
           not
           how
           that
           can
           hold
           ,
           for
           covenanting
           must
           be
           by
           an
           Act
           of
           the
           Will
           ,
           promising
           or
           otherwise
           performing
           the
           Covenanter's
           Part
           ,
           which
           is
           oftentimes
           in
           the
           one
           Party
           no
           more
           than
           an
           Acceptance
           ;
           as
           in
           a
           Trust
           or
           Commission
           ,
           the
           one
           Party
           gives
           the
           Trust
           or
           Commission
           ,
           which
           doth
           make
           no
           Covenant
           ,
           but
           an
           Offer
           ;
           but
           when
           the
           other
           Party
           accepts
           ,
           then
           the
           Contract
           is
           compleat
           ,
           and
           the
           Accepter
           is
           thereby
           bound
           to
           follow
           the
           Trust
           and
           Commission
           ,
           and
           make
           an
           Account
           ,
           and
           the
           Giver
           
           is
           obliged
           to
           refund
           the
           Expences
           .
           Albeit
           Contracts
           be
           by
           mutual
           Consent
           ,
           and
           that
           Consent
           signifies
           to
           have
           the
           same
           Thought
           ,
           yet
           ?
           Agreement
           in
           one
           Mind
           makes
           no
           more
           a
           Covenant
           ,
           than
           when
           two
           are
           of
           one
           Opinion
           in
           Contemplation
           ;
           but
           a
           Covenant
           is
           ever
           somewhat
           practicable
           ,
           and
           therefore
           tho
           Acts
           of
           Understanding
           precede
           ,
           the
           Covenant
           it self
           is
           by
           Acts
           of
           the
           Will.
           
        
         
           The
           Description
           of
           saving
           Faith
           by
           Perswasion
           ,
           is
           but
           by
           a
           Consequent
           ,
           which
           ought
           to
           be
           endeavoured
           by
           all
           ,
           yet
           is
           not
           attained
           by
           all
           ;
           for
           many
           are
           in
           the
           Covenant
           of
           Grace
           ,
           that
           come
           not
           the
           Length
           of
           Perswasion
           that
           Christ
           died
           effectually
           for
           them
           ,
           and
           that
           thereby
           they
           are
           reconciled
           to
           God
           ,
           and
           shall
           be
           saved
           ;
           for
           tho
           they
           were
           perswaded
           that
           Christ
           died
           for
           all
           and
           every
           Man
           ,
           that
           would
           import
           nothing
           to
           saving
           Faith
           ;
           for
           it
           were
           much
           more
           evident
           that
           the
           Effect
           of
           Christ's
           Death
           for
           all
           Men
           were
           not
           the
           same
           ,
           seeing
           so
           many
           trample
           under
           Foot
           the
           Blood
           of
           the
           Covenant
           ,
           and
           so
           few
           are
           saved
           .
           Therefore
           no
           Man
           hath
           just
           Ground
           to
           be
           perswaded
           that
           Christ
           died
           effectually
           for
           him
           ,
           or
           with
           Intention
           to
           make
           him
           holy
           and
           happy
           ,
           or
           any
           further
           than
           to
           put
           him
           in
           a
           Condition
           to
           be
           holy
           and
           happy
           ,
           if
           he
           himself
           did
           not
           hinder
           it
           .
           Therefore
           tho
           believing
           in
           Christ
           were
           not
           only
           proposed
           to
           all
           ,
           but
           imposed
           on
           all
           as
           a
           Duty
           ,
           yet
           it
           is
           only
           a
           Duty
           in
           the
           Order
           God
           hath
           imposed
           it
           ;
           to
           wit
           ,
           that
           all
           Men
           should
           consider
           their
           sinful
           natural
           Estate
           ,
           and
           that
           the
           just
           Reward
           of
           Sin
           would
           be
           eternal
           Death
           without
           Repentance
           ,
           which
           none
           could
           escape
           who
           cleaved
           to
           any
           kind
           of
           Sin
           ,
           and
           hated
           to
           be
           reformed
           ;
           and
           that
           therefore
           they
           should
           be
           willing
           and
           endeavour
           to
           be
           reformed
           ,
           and
           use
           the
           Means
           appointed
           
           by
           God
           for
           that
           End
           ,
           and
           should
           throw
           themselves
           upon
           God's
           Mercy
           through
           Christ's
           Merit
           ,
           if
           thereby
           they
           found
           that
           the
           delighting
           in
           Sin
           ,
           (
           in
           those
           Kinds
           especially
           which
           did
           most
           easily
           beset
           them
           )
           did
           cease
           ,
           and
           that
           the
           Love
           to
           ,
           and
           Delight
           in
           God
           ,
           did
           in
           some
           measure
           take
           Place
           :
           But
           to
           think
           to
           reach
           the
           highest
           Step
           of
           the
           Scale
           
             per
             Saltum
          
           ,
           were
           altogether
           without
           warrant
           ,
           unless
           it
           were
           extraordinary
           ,
           as
           in
           Paul's
           Conversion
           .
           Paul
           to
           the
           Romans
           gives
           the
           true
           Warrants
           of
           that
           Perswasion
           ;
           
             As
             many
             as
             are
             led
             by
             the
             Spirit
             are
             the
             Sons
             of
             God.
             The
             Spirit
             it self
             beareth
             Witness
             with
             our
             Spirit
             ,
             that
             we
             are
             the
             Children
             of
             God
             ;
             and
             if
             children
             ,
             then
             Heirs
             ,
             Heirs
             of
             God
             ,
             and
             Joint-Heirs
             with
             Christ.
          
           Hence
           it
           is
           evident
           ,
           how
           little
           Moment
           is
           in
           that
           Arminian
           Quibble
           so
           much
           magnified
           by
           them
           ,
           that
           Christ
           must
           have
           died
           for
           all
           Men
           ,
           because
           all
           Men
           are
           bound
           to
           believe
           he
           died
           for
           them
           .
        
         
           We
           must
           therefore
           yet
           enquire
           the
           particular
           Convenanting
           Act
           of
           Faith
           ,
           which
           being
           so
           necessary
           ,
           is
           many
           Ways
           expressed
           and
           set
           forth
           in
           Scripture
           ,
           that
           it
           may
           be
           reached
           by
           several
           Capacities
           ;
           it
           is
           called
           a
           Looking
           to
           Christ
           for
           Salvation
           ,
           
             Look
             unto
             me
             all
             ye
             Ends
             of
             the
             Earth
             ,
             and
             be
             saved
             .
          
           A
           turning
           to
           God
           ;
           
             Turn
             ye
             ,
             turn
             ye
             ,
             for
             why
             will
             you
             die
             O
             House
             of
          
           Israel
           ?
           A
           coming
           to
           Christ
           ;
           
             Come
             unto
             me
             all
             ye
             that
             are
             weary
             and
             heavy
             ladened
             ,
             and
             I
             will
             give
             you
             rest
             to
             your
             Souls
             .
          
           And
           to
           the
           Refractory
           it
           is
           said
           ;
           
             Ye
             will
             not
             come
             to
             me
             that
             ye
             may
             have
             Life
             .
          
           A
           drawing
           near
           to
           God
           ;
           
             Draw
             near
             unto
             God
             ,
             and
             he
             will
             draw
             near
             unto
             you
             .
          
           An
           answering
           of
           God's
           Call
           ;
           
             Thou
             saidst
             ,
             Seek
             ye
             my
             Face
             ;
             my
             Heart
             answered
             ,
             Thy
             Face
             Lord
             will
             I
             seek
             ,
             hide
             not
             thy
             Face
             from
             me
             .
          
           A
           receiving
           of
           
           Christ
           ;
           
             He
             came
             to
             his
             own
             ,
             but
             his
             own
             received
             him
             not
             ,
             but
             to
             all
             that
             did
             receive
             him
             he
             gave
             Power
             to
             become
             the
             Sons
             of
             God.
          
           So
           then
           the
           saving
           Act
           of
           Faith
           must
           imply
           all
           these
           ,
           not
           that
           he
           who
           entereth
           in
           the
           Covenant
           ,
           must
           have
           expresly
           all
           these
           Acts
           ,
           but
           that
           the
           Act
           he
           must
           have
           ,
           must
           imply
           and
           import
           them
           all
           ,
           and
           be
           virtually
           as
           much
           as
           they
           all
           .
        
         
           The
           Spirit
           of
           God
           in
           this
           Branch
           of
           the
           Covenant
           of
           Grace
           ,
           does
           not
           proceed
           in
           one
           way
           with
           all
           the
           Elect
           :
           
             As
             the
             Wind
             moveth
             whither
             it
             listeth
             ,
             and
             no
             Man
             knoweth
             whence
             it
             cometh
             ,
             or
             whither
             it
             goeth
             ,
             so
             is
             the
             Spirit
             of
             God.
          
           Some
           are
           chased
           in
           by
           the
           Thundrings
           and
           Terrors
           of
           the
           Law
           ,
           running
           as
           a
           pursued
           Man
           to
           a
           Rock
           ,
           a
           Fortress
           ,
           a
           Tower
           ,
           or
           a
           Strength
           ,
           or
           as
           in
           the
           hazard
           of
           Shipwrack
           running
           into
           an
           Harbour
           .
           As
           those
           ,
           who
           by
           Peter's
           Sermon
           convincing
           the
           Jews
           that
           they
           had
           denied
           the
           Holy
           One
           ,
           and
           the
           Just
           ,
           and
           had
           killed
           the
           Prince
           of
           Life
           :
           
             Let
             all
             the
             House
             of
          
           Israel
           
             know
             assuredly
             ,
             that
             God
             hath
             made
             that
             same
             Jesus
             whom
             ye
             have
             crucified
             ,
             both
             Lord
             and
             Christ.
             Now
             when
             they
             heard
             this
             they
             were
             pricked
             in
             their
             Hearts
             ,
             and
             said
             unto
          
           Peter
           ,
           
             and
             the
             rest
             of
             the
             Apostles
             ,
             Men
             and
             Brethren
             ,
             what
             shall
             we
             do
             ?
          
           And
           God
           opened
           their
           Ears
           and
           their
           Hearts
           to
           receive
           Instruction
           .
           But
           God
           gaineth
           others
           by
           the
           sweet
           and
           still
           Voice
           of
           the
           Gospel
           ,
           alluring
           their
           Hearts
           to
           trust
           in
           his
           Mercy
           and
           Faithfulness
           ,
           as
           being
           so
           gracious
           ,
           that
           he
           delights
           not
           in
           the
           Death
           of
           a
           Sinner
           ,
           but
           rather
           that
           they
           should
           repent
           and
           live
           ;
           that
           he
           will
           not
           disappoint
           those
           who
           becomingly
           trust
           in
           him
           .
           He
           sometimes
           begins
           with
           the
           Light
           of
           Nature
           to
           lead
           in
           the
           revealed
           Light
           of
           the
           Gospel
           ,
           as
           Paul
           dealt
           with
           the
           Athenians
           ,
           
           and
           saith
           to
           
             Timothy
             ,
             God
             hath
             not
             given
             us
             the
             Spirit
             of
             Fear
             ,
             but
             of
             Power
             ,
             and
             of
             Love
             ,
             and
             of
             a
             sound
             Mind
             .
          
           With
           some
           the
           Spirit
           proceeds
           by
           degrees
           ,
           giving
           a
           Spirit
           of
           Bondage
           to
           fear
           before
           the
           Spirit
           of
           Adoption
           ,
           as
           Paul
           saith
           ,
           
             We
             have
             not
             received
             the
             Spirit
             of
             Bondage
             again
             to
             fear
             ,
             but
             we
             received
             the
             Spirit
             of
             Adoption
             ,
             whereby
             we
             cry
             Abba
             Father
             .
          
           These
           are
           the
           ordinary
           ways
           of
           the
           Spirit
           ,
           in
           which
           the
           saving
           Act
           of
           Faith
           is
           always
           in
           the
           order
           of
           Nature
           anterior
           to
           God's
           part
           of
           this
           particular
           Covenant
           of
           Grace
           ,
           whereby
           he
           regenerates
           Believers
           ,
           begetting
           in
           their
           Souls
           the
           Habits
           of
           Grace
           and
           Holiness
           ,
           which
           is
           a
           new
           Creation
           ,
           which
           these
           and
           they
           that
           receive
           them
           are
           called
           new
           Creatures
           :
           and
           ordinarily
           both
           parts
           of
           the
           Covenant
           go
           together
           ,
           Believing
           and
           Regeneration
           ,
           yet
           some
           are
           sanctified
           from
           the
           Womb
           ,
           who
           come
           afterwards
           actually
           to
           believe
           .
        
         
           The
           ordinary
           Procedure
           of
           the
           Spirit
           held
           forth
           ,
           in
           the
           Scripture
           ,
           hath
           some
           Operations
           of
           the
           Spirit
           anterior
           to
           the
           entering
           into
           the
           Covenant
           of
           Grace
           ,
           which
           are
           called
           Preparatory
           Works
           .
           And
           first
           ,
           the
           Spirit
           convinceth
           every
           Man
           that
           cometh
           to
           have
           the
           use
           of
           Reason
           ,
           that
           he
           is
           a
           Sinner
           ,
           by
           comparing
           his
           Life
           with
           the
           Light
           and
           Law
           of
           Nature
           written
           in
           his
           Heart
           ,
           that
           he
           hath
           broken
           that
           Law
           ,
           that
           thereby
           he
           deserveth
           Punishment
           ,
           tho
           his
           Transgression
           were
           never
           so
           secret
           ;
           which
           neeessarily
           imports
           that
           there
           is
           an
           invisible
           Judg
           that
           can
           inflict
           it
           ,
           and
           who
           certainly
           knoweth
           it
           ,
           and
           will
           not
           pardon
           it
           while
           it
           is
           approved
           ;
           and
           the
           same
           Light
           of
           Nature
           shews
           that
           there
           is
           hope
           of
           Pardon
           to
           those
           that
           do
           not
           approve
           their
           Transgressions
           ,
           and
           are
           grieved
           for
           them
           .
           I
           doubt
           not
           but
           all
           this
           is
           wrought
           upon
           the
           
           most
           barbarous
           and
           ignorant
           Savage
           ;
           for
           tho
           by
           Prepossession
           and
           Custom
           ,
           many
           of
           the
           Laws
           of
           Nature
           are
           never
           adverted
           ,
           yet
           ever
           so
           much
           ariseth
           in
           the
           Mind
           as
           maketh
           the
           Natural
           Conscience
           perceive
           the
           Transgression
           of
           them
           ,
           and
           a
           Difference
           between
           those
           who
           continue
           and
           delight
           in
           the
           Transgressions
           of
           them
           ,
           and
           those
           who
           grieve
           for
           them
           upon
           account
           of
           Punishment
           ,
           tho
           they
           have
           no
           distinct
           Perceptions
           of
           that
           invisible
           Power
           ,
           from
           which
           they
           fear
           Punishment
           ,
           or
           tho
           their
           mistaken
           Interest
           ,
           and
           the
           Opinion
           of
           their
           Neighbours
           seduce
           them
           to
           believe
           ,
           that
           that
           fear
           of
           Punishment
           of
           secret
           Transgressions
           is
           but
           from
           a
           groundless
           Fancy
           ,
           such
           as
           they
           have
           in
           the
           Darkness
           and
           not
           in
           the
           Light.
           
        
         
           That
           which
           perswadeth
           me
           of
           this
           general
           Operation
           of
           the
           Spirit
           of
           God
           is
           ,
           that
           otherwise
           tho
           greater
           part
           of
           the
           World
           were
           in
           inevitable
           necessity
           of
           eternal
           Misery
           ,
           and
           could
           never
           accuse
           themselves
           even
           when
           awakened
           in
           Hell
           ,
           and
           made
           clearly
           to
           know
           that
           through
           their
           own
           fault
           they
           were
           in
           that
           Misery
           ,
           which
           they
           might
           escaped
           if
           they
           had
           followed
           these
           Motions
           by
           their
           Natural
           Conscience
           to
           repent
           .
           I
           have
           before
           cleared
           my
           Mind
           ,
           that
           the
           blessed
           and
           benign
           Conception
           of
           God
           doth
           import
           so
           much
           ,
           that
           he
           condemneth
           none
           to
           eternal
           Torment
           ,
           but
           for
           that
           Sin
           which
           they
           might
           have
           escaped
           as
           to
           the
           Punishment
           of
           it
           .
        
         
           Tho
           there
           be
           no
           necessity
           that
           the
           Spirit
           should
           further
           follow
           those
           who
           hate
           to
           be
           reformed
           ;
           yet
           to
           magnify
           the
           Justice
           and
           Benignity
           of
           God
           ,
           the
           Spirit
           proceeds
           frequently
           further
           ,
           even
           with
           Rejecters
           ,
           clearing
           up
           in
           them
           the
           Light
           of
           Nature
           ,
           
           bringing
           them
           to
           know
           the
           Word
           of
           God
           ,
           in
           which
           not
           only
           the
           Light
           of
           Nature
           is
           revived
           ,
           but
           much
           revealed
           that
           hath
           no
           Foundation
           in
           the
           Light
           of
           Nature
           ;
           whence
           there
           arises
           a
           Perswasion
           of
           the
           Truth
           of
           that
           Word
           ,
           and
           all
           revealed
           in
           it
           .
           He
           gives
           also
           frequently
           the
           Perception
           of
           the
           hazard
           and
           horror
           of
           Sin
           ,
           the
           forbearing
           of
           the
           outward
           Acts
           of
           some
           Sins
           ,
           and
           the
           inward
           Inclination
           to
           some
           others
           ;
           a
           natural
           Pleasure
           in
           some
           Vertues
           ,
           and
           thence
           oft-times
           follows
           an
           unwarrantable
           Perswasion
           of
           having
           obtained
           Grace
           and
           Right
           to
           Glory
           :
           If
           these
           ,
           or
           some
           of
           them
           were
           not
           ,
           the
           Reprobate
           would
           become
           without
           all
           hope
           of
           Mercy
           ,
           and
           as
           malicious
           as
           the
           Devils
           ;
           yet
           these
           are
           given
           not
           for
           their
           own
           sakes
           ,
           but
           for
           the
           common
           good
           of
           Mankind
           ,
           and
           the
           special
           good
           of
           the
           Elect
           ,
           but
           by
           none
           of
           these
           is
           the
           Covenant
           of
           Grace
           entered
           .
        
         
           The
           Act
           of
           Faith
           by
           which
           Men
           enter
           into
           the
           Covenant
           of
           Grace
           ,
           is
           not
           in
           their
           own
           Power
           ,
           nor
           can
           they
           exert
           it
           at
           any
           time
           they
           please
           ,
           even
           when
           they
           hear
           or
           meditate
           upon
           the
           Word
           of
           God
           ,
           or
           when
           they
           hear
           ,
           read
           and
           meditate
           upon
           the
           most
           convincing
           and
           perswading
           Preaching
           ,
           or
           when
           they
           do
           most
           earnestly
           pray
           to
           be
           pardoned
           and
           accepted
           .
           All
           these
           are
           but
           the
           Ordinances
           of
           God
           ,
           with
           which
           he
           doth
           ordinarily
           confer
           Regeneration
           ,
           and
           which
           are
           therefore
           Mens
           Duty
           to
           use
           them
           ;
           and
           it
           were
           to
           tempt
           God
           to
           desire
           or
           expect
           Convorsion
           in
           another
           way
           :
           Neither
           are
           these
           meer
           Formalities
           or
           Solemnities
           ,
           but
           have
           their
           proper
           Effects
           ,
           especially
           in
           loosning
           the
           Soul
           from
           its
           Addictedness
           to
           Sin
           ;
           for
           it
           is
           said
           expresly
           ,
           
             By
             Grace
             ye
             are
             saved
             through
             Faith
             ,
             and
             not
             of
             your selves
             ,
             it
             is
             the
             Gift
             of
             
             God.
          
           There
           must
           therefore
           be
           a
           present
           inward
           Vocation
           ,
           Motion
           or
           Excitation
           of
           the
           Spirit
           ,
           offering
           to
           the
           Soul
           to
           turn
           it
           from
           cleaving
           to
           Sin
           unto
           God
           ,
           and
           to
           give
           Pardon
           ,
           Reconciliation
           ,
           Holiness
           and
           Happiness
           ,
           but
           not
           conferring
           these
           until
           the
           Soul
           be
           willing
           to
           accept
           them
           .
           There
           will
           be
           little
           difficulty
           to
           embrace
           that
           Offer
           ,
           as
           to
           the
           Pardon
           of
           Sin
           ,
           nor
           to
           have
           the
           general
           Notion
           of
           Happiness
           ,
           tho
           if
           the
           particular
           way
           of
           Happiness
           were
           explicated
           to
           be
           the
           Delight
           in
           God
           and
           Spiritual
           Things
           ,
           and
           not
           in
           Carnal
           Delights
           .
           The
           prepossessed
           Soul
           by
           sensible
           Pleasures
           might
           readily
           loath
           that
           as
           light
           Food
           ,
           yet
           the
           greatest
           Difficulty
           would
           be
           in
           being
           willing
           to
           be
           made
           holy
           ,
           that
           is
           ,
           consecrated
           and
           devoted
           to
           the
           Love
           of
           ,
           and
           to
           the
           Delight
           in
           God
           above
           all
           things
           ,
           with
           an
           Opposition
           to
           all
           known
           Sin.
           This
           therefore
           must
           be
           the
           Gift
           of
           God
           ,
           freely
           given
           at
           the
           time
           of
           that
           Motion
           of
           the
           Spirit
           ,
           to
           such
           only
           as
           are
           elected
           ,
           whether
           they
           be
           such
           as
           are
           not
           positively
           resolved
           to
           cleave
           to
           Sin
           ,
           or
           reject
           such
           Motions
           ,
           or
           such
           whom
           God
           even
           against
           that
           Reluctancy
           will
           overcome
           ,
           and
           maketh
           willing
           to
           embrace
           and
           accept
           the
           Offer
           and
           Motion
           of
           the
           Spirit
           .
           This
           is
           that
           inward
           Call
           which
           is
           one
           of
           the
           Links
           of
           the
           Golden
           Chain
           of
           Salvation
           ;
           for
           whom
           he
           predestinated
           ,
           them
           he
           also
           called
           ,
           justified
           and
           glorified
           ,
           and
           which
           therefore
           is
           called
           effectual
           Calling
           ,
           to
           which
           there
           is
           never
           made
           effectual
           Resistance
           ,
           it
           being
           ever
           stronger
           than
           any
           Resistance
           ,
           yet
           not
           so
           that
           the
           Soul
           could
           not
           possibly
           resist
           ,
           but
           that
           God
           had
           made
           the
           Call
           so
           strong
           ,
           that
           though
           it
           was
           willingly
           imbraced
           ,
           not
           necessarily
           ,
           but
           freely
           ,
           yet
           always
           effectually
           .
           Albeit
           God
           might
           give
           such
           an
           Inclination
           
           to
           accept
           Holiness
           ,
           as
           he
           gives
           to
           desire
           Happiness
           ,
           yet
           there
           is
           no
           ground
           to
           think
           that
           he
           doth
           so
           ;
           for
           such
           Acts
           which
           are
           absolutely
           necessary
           deserve
           not
           so
           much
           as
           Praise
           ,
           being
           but
           as
           the
           Instincts
           of
           Brutes
           .
           It
           is
           a
           great
           Mistake
           to
           think
           that
           God's
           inward
           Call
           cannot
           be
           effectual
           ,
           unless
           it
           gave
           as
           strong
           an
           Inclination
           as
           is
           the
           desire
           of
           Happiness
           :
           For
           he
           knows
           certainly
           the
           Effect
           of
           every
           Condition
           by
           Nature
           or
           Grace
           ;
           and
           by
           his
           Wisdom
           he
           does
           no
           more
           than
           what
           is
           requisite
           for
           his
           Purposes
           .
           They
           highly
           derogate
           from
           the
           Glory
           of
           God
           ,
           that
           imagine
           his
           Call
           to
           the
           Elect
           is
           only
           sufficient
           ,
           but
           inefficacious
           ,
           and
           that
           its
           Efficacy
           must
           be
           by
           the
           Creature
           .
        
         
           I
           do
           conceive
           that
           the
           entring
           into
           the
           Covenant
           of
           Grace
           may
           be
           in
           the
           way
           of
           Adoration
           thus
           .
           My
           God
           ,
           I
           do
           believe
           that
           thou
           delightest
           not
           in
           the
           Death
           of
           Sinners
           ,
           but
           rather
           that
           they
           should
           repent
           and
           live
           in
           thy
           Favour
           eternally
           ,
           who
           feel
           Sin
           to
           be
           a
           Burden
           ,
           and
           do
           not
           cleave
           to
           any
           known
           Sin
           ,
           but
           betake
           themselves
           to
           thee
           to
           be
           delivered
           from
           it
           ,
           and
           to
           become
           thy
           Servants
           ,
           trusting
           in
           thee
           for
           all
           things
           necessary
           for
           Holiness
           and
           Happiness
           .
           I
           am
           sensible
           of
           the
           Bondage
           of
           my
           Sin
           ,
           and
           that
           I
           am
           not
           able
           to
           free
           my self
           from
           that
           Bondage
           ;
           yet
           I
           believe
           thou
           hast
           offered
           to
           enable
           me
           ,
           and
           do
           humbly
           accept
           thy
           Offer
           purchased
           through
           Christ
           the
           Mediator
           ,
           and
           do
           resign
           my self
           to
           be
           directed
           by
           thy
           holy
           Spirit
           in
           the
           way
           of
           Holiness
           to
           Happiness
           .
        
         
           Here
           are
           all
           the
           Essentials
           of
           a
           Covenant
           ,
           God's
           Offer
           manifested
           to
           the
           Conscience
           ,
           believed
           and
           accepted
           ,
           wherewith
           the
           Believer
           ,
           as
           by
           the
           Offer
           he
           was
           called
           ,
           so
           the
           Call
           is
           made
           effectual
           by
           Justification
           ,
           Reconciliation
           ,
           Pardon
           ,
           Conversion
           ,
           
           Regeneration
           ,
           Adoption
           ,
           and
           by
           giving
           the
           Habits
           of
           Holiness
           never
           to
           be
           eradicated
           .
        
         
           This
           Act
           of
           Faith
           is
           by
           the
           Apostle
           Paul
           to
           the
           Romans
           called
           the
           embracing
           the
           Atonement
           ,
           and
           to
           the
           Hebrews
           ,
           the
           embracing
           the
           Promises
           ;
           by
           the
           Apostle
           John
           ,
           the
           coming
           to
           Christ
           to
           be
           saved
           .
        
         
           All
           the
           Terms
           of
           God's
           Offer
           ,
           and
           his
           enabling
           the
           Sinner
           to
           accept
           ,
           are
           at
           once
           and
           together
           ;
           and
           tho
           there
           be
           many
           Expressions
           thereof
           in
           Scripture
           ,
           they
           are
           not
           all
           different
           ,
           nor
           is
           there
           necessity
           of
           an
           express
           Thought
           of
           them
           in
           entering
           the
           Covenant
           of
           Grace
           ;
           neither
           is
           this
           exclusive
           of
           what
           other
           way
           God
           may
           take
           to
           glorify
           those
           who
           cannot
           expresly
           thus
           believe
           :
           for
           it
           is
           not
           necessary
           for
           us
           to
           know
           it
           ,
           seeing
           the
           Scripture
           is
           all
           directed
           to
           Hearers
           and
           Believers
           ,
           and
           doth
           not
           specially
           reveal
           God's
           other
           ways
           of
           Salvation
           ,
           tho
           what
           was
           said
           of
           Children
           in
           Scripture
           is
           all
           to
           their
           Advantage
           ,
           yet
           nothing
           is
           specially
           express'd
           of
           the
           manner
           or
           measure
           of
           it
           .
        
         
           I
           know
           not
           any
           Conception
           possible
           which
           could
           so
           much
           exalt
           the
           Justice
           ,
           the
           Mercy
           ,
           and
           the
           Faithfulness
           of
           God
           ,
           leaving
           nothing
           to
           the
           Creature
           to
           attribute
           any
           part
           of
           its
           Happiness
           to
           it self
           ,
           which
           could
           be
           consistent
           with
           a
           Covenant
           between
           God
           and
           the
           saved
           Soul
           ,
           which
           is
           confirmed
           by
           the
           whole
           stream
           of
           Scripture
           .
           In
           this
           Act
           all
           the
           former
           Expressions
           in
           Scripture
           of
           Conversion
           and
           Regeneration
           are
           implied
           .
           Yet
           this
           Objection
           ariseth
           ,
           that
           this
           Conception
           makes
           the
           saving
           Act
           of
           Faith
           to
           consist
           without
           the
           Habit
           of
           Faith
           ,
           and
           makes
           the
           Habit
           of
           Faith
           to
           be
           on
           God's
           part
           of
           the
           Covenant
           of
           Grace
           :
           This
           
           will
           easily
           be
           cleared
           ,
           by
           considering
           ,
           that
           God
           works
           in
           and
           by
           Creatures
           ,
           by
           giving
           and
           preserving
           in
           them
           Inclinations
           ,
           which
           are
           the
           Principles
           of
           their
           Actings
           .
           No
           considerate
           Man
           dare
           say
           ,
           that
           God
           cannot
           give
           an
           operative
           Inclination
           for
           one
           single
           Act
           ,
           as
           well
           as
           for
           one
           Species
           of
           Acts
           ,
           without
           which
           it
           were
           impossible
           to
           explicate
           his
           Dominion
           ;
           and
           therefore
           he
           may
           well
           give
           the
           effectual
           Inclination
           to
           imbrace
           the
           Offer
           of
           Conversion
           ,
           without
           giving
           the
           Habit
           for
           exerting
           all
           the
           Acts
           of
           Faith
           ,
           which
           is
           no
           less
           a
           Christian
           Vertue
           or
           Grace
           than
           Love
           ,
           or
           any
           other
           ;
           and
           there
           is
           nothing
           can
           more
           clearly
           difference
           the
           saving
           Act
           of
           Faith
           from
           being
           an
           Act
           of
           Holiness
           ,
           or
           a
           Work
           of
           the
           Law
           ;
           yea
           ,
           if
           any
           require
           the
           Accuracy
           of
           the
           Schools
           ,
           they
           will
           find
           there
           is
           a
           Disposition
           differenced
           from
           an
           Habit.
           
        
         
           This
           Objection
           doth
           also
           occur
           ,
           that
           Acceptance
           of
           an
           Offer
           is
           no
           Act
           of
           believing
           ,
           for
           which
           there
           is
           no
           ground
           .
           For
           the
           Acceptance
           must
           imply
           the
           sense
           of
           a
           Motion
           to
           repent
           or
           return
           ,
           or
           to
           admit
           of
           Conversion
           ,
           which
           is
           an
           Act
           of
           the
           Understanding
           ,
           and
           is
           such
           an
           Act
           of
           Faith
           as
           is
           the
           believing
           the
           Scripture
           to
           be
           the
           Word
           of
           God
           ;
           but
           the
           Acceptance
           implies
           also
           a
           Trust
           or
           relying
           upon
           God
           ,
           that
           he
           will
           make
           good
           his
           Offer
           to
           the
           Person
           trusting
           .
        
         
           This
           Difficulty
           did
           also
           offer
           it self
           to
           me
           ,
           that
           this
           way
           of
           Salvation
           and
           of
           the
           Covenant
           of
           Grace
           ,
           makes
           too
           much
           to
           depend
           upon
           the
           Creature
           .
           If
           all
           that
           do
           not
           reject
           the
           Offer
           of
           Conversion
           and
           Holiness
           be
           elected
           ,
           Election
           is
           not
           so
           free
           as
           the
           Scripture
           holdeth
           it
           forth
           ,
           and
           one
           Creature
           makes
           it self
           to
           differ
           from
           another
           ;
           whereas
           the
           Scripture
           saith
           ,
           
             Who
             hath
             made
             thee
             to
             
             differ
             ?
          
           There
           is
           a
           necessity
           either
           to
           refuse
           or
           to
           choose
           ;
           and
           if
           there
           can
           be
           a
           middle
           Condition
           between
           refusing
           and
           choosing
           ,
           there
           is
           no
           Warrant
           to
           make
           such
           Difference
           between
           refusing
           and
           not
           refusing
           .
           I
           thank
           God
           that
           hath
           fully
           cleared
           me
           in
           all
           these
           :
           for
           as
           to
           God's
           Freedom
           in
           Election
           it
           is
           not
           incroached
           upon
           by
           his
           acting
           like
           himself
           ,
           he
           was
           under
           no
           Obligation
           or
           Necessity
           to
           have
           elected
           or
           recovered
           any
           of
           the
           Race
           of
           fallen
           Adam
           ;
           but
           to
           manifest
           the
           exceeding
           abundance
           of
           the
           Riches
           of
           his
           Grace
           ,
           he
           did
           freely
           elect
           all
           that
           with
           Congruity
           to
           his
           Nature
           were
           eligible
           ,
           rejecting
           none
           but
           those
           that
           would
           refuse
           his
           Offer
           ,
           and
           not
           all
           those
           ,
           but
           prevailing
           by
           the
           superabundance
           of
           his
           Grace
           against
           the
           Resistance
           of
           some
           of
           those
           ,
           especially
           upon
           his
           Kindness
           to
           their
           Fathers
           .
           How
           often
           doth
           he
           shew
           Mercy
           to
           rebellious
           Israel
           ,
           remembring
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           his
           Servants
           ,
           tho
           by
           many
           Generations
           distant
           from
           them
           ?
           How
           much
           more
           the
           nearer
           Seed
           of
           his
           eminently
           faithful
           Servants
           ,
           and
           yet
           freely
           :
           for
           these
           Fathers
           could
           not
           merit
           Happiness
           for
           themselves
           ,
           much
           less
           for
           their
           Children
           ;
           and
           the
           saying
           ,
           
             Who
             hath
             made
             thee
             to
             differ
             ?
          
           cannot
           be
           opposed
           to
           a
           Difference
           in
           a
           greater
           degree
           of
           Evil
           :
           For
           certainly
           he
           that
           sinneth
           against
           the
           Holy
           Ghost
           ,
           makes
           himself
           so
           to
           differ
           from
           another
           obstinate
           Sinner
           ;
           so
           that
           it
           can
           only
           be
           meant
           of
           doing
           any
           good
           and
           holy
           Deed
           in
           order
           to
           Salvation
           .
           That
           there
           is
           a
           middle
           State
           between
           accepting
           and
           rejecting
           any
           Offer
           ,
           is
           without
           question
           :
           First
           ,
           Negatively
           ,
           by
           not
           noticing
           or
           considering
           it
           ,
           which
           requires
           no
           positive
           Act.
           2.
           
           By
           a
           positive
           Act
           ,
           resolving
           to
           take
           it
           into
           Consideration
           presently
           ,
           or
           at
           a
           convenient
           time
           ;
           
           when
           there
           shall
           be
           most
           opportunity
           without
           Diversion
           to
           ponder
           it
           .
           3.
           
           By
           inventing
           ,
           collecting
           and
           comparing
           the
           Reasons
           and
           Motives
           on
           both
           parts
           ,
           which
           in
           the
           most
           weighty
           Cases
           may
           require
           long
           Time
           ,
           and
           much
           Deliberation
           .
           4.
           
           By
           Irresolution
           ,
           vacillating
           and
           doubting
           what
           is
           to
           be
           preferred
           .
           And
           lastly
           ,
           by
           suspending
           the
           Resolution
           ,
           or
           Choice
           ,
           when
           yet
           there
           appears
           Reasons
           of
           Preference
           ;
           and
           therefore
           God
           saith
           to
           the
           Church
           of
           Thiatira
           of
           
             Jezebel
             ,
             That
             he
             gave
             her
             space
             to
             repent
             of
             her
             Fornications
             ,
             and
             she
             repented
             not
             .
          
           There
           is
           nothing
           more
           clear
           and
           frequently
           inculcated
           in
           Scripture
           ,
           than
           the
           attributing
           of
           the
           Misery
           and
           perishing
           of
           the
           Wicked
           to
           their
           refusing
           the
           Offer
           of
           Grace
           ,
           or
           equivalent
           Expressions
           .
           And
           ,
           (
           1.
           )
           There
           can
           nothing
           signify
           more
           Aversion
           to
           a
           motioned
           Offer
           ,
           than
           not
           so
           much
           as
           to
           hear
           it
           ;
           for
           those
           who
           see
           no
           probability
           of
           imbracing
           ,
           may
           yet
           hear
           Communing
           and
           Reasons
           :
           So
           it
           is
           said
           ,
           
             This
             evil
             People
             which
             refuseth
             to
             hear
             my
             Words
             ,
             tho
             I
             have
             caused
             to
             cleave
             unto
             me
             the
             whole
             House
             of
          
           Israel
           ,
           
             and
             the
             whole
             House
             of
          
           Judah
           ,
           
             saith
             the
             Lord
             ,
             that
             they
             might
             be
             unto
             me
             for
             a
             People
             ,
             and
             for
             a
             Praise
             ,
             and
             for
             a
             Glory
             ;
             but
             they
             would
             not
             hear
             .
             They
             are
             turned
             back
             to
             the
             Iniquity
             of
             their
             Fore-fathers
             ,
             who
             refused
             to
             hear
             my
             Words
             :
             They
             refused
             to
             hearken
             ,
             and
             pulled
             away
             their
             Shoulder
             ,
             and
             stopped
             their
             Ear
             that
             they
             should
             not
             hear
             .
             Yea
             ,
             they
             made
             their
             Hearts
             as
             an
             Adamant
             Stone
             ,
             lest
             they
             should
             hear
             the
             Law
             ;
             therefore
             as
             I
             cried
             and
             they
             would
             not
             hear
             ,
             so
             they
             cried
             and
             I
             will
             not
             hear
             ,
             saith
             the
             Lord
             of
             Hosts
             .
             If
             they
             escaped
             not
             who
             refused
             him
             who
             spake
             on
             Earth
             ,
             much
             more
             shall
             we
             not
             escape
             ,
             if
             we
             turn
             away
             from
             him
             that
             speaketh
             from
             Heaven
             .
          
           And
           as
           they
           rejected
           to
           hear
           the
           Word
           of
           God
           ,
           
           so
           they
           rejected
           the
           Counsel
           of
           God
           ,
           and
           they
           rejected
           his
           Statutes
           and
           Covenants
           that
           he
           made
           with
           their
           Fathers
           .
           
             Behold
             I
             will
             bring
             Evil
             upon
             this
             People
             ,
             even
             the
             fruit
             of
             their
             Thoughts
             ,
             because
             they
             have
             not
             hearkened
             unto
             my
             Words
             ,
             nor
             to
             my
             Law
             ,
             but
             rejected
             it
             .
             They
             have
             refused
             my
             Judgments
             and
             my
             Statutes
             ;
             Therefore
             thus
             saith
             the
             Lord
             God
             ,
             Behold
             I
             ,
             even
             I
             am
             against
             thee
             ,
             and
             will
             execute
             Judgment
             in
             the
             midst
             of
             thee
             .
             And
             the
             Lord
             said
             unto
          
           Moses
           ,
           
             How
             long
             refuse
             ye
             to
             keep
             my
             Commandments
             ,
             and
             my
             Laws
             ?
             As
             they
             refused
             to
             hear
             ,
             so
             they
             refused
             to
             know
             ,
             through
             Deceit
             they
             refused
             to
             know
             me
             ,
             saith
             the
             Lord.
             They
             refused
             to
             obey
             ,
             neither
             were
             they
             mindful
             of
             thy
             Wonders
             that
             thou
             didst
             among
             them
             ,
             but
             hardened
             their
             Necks
             .
          
           They
           do
           also
           refuse
           to
           come
           to
           God
           to
           be
           saved
           ;
           
             Ye
             will
             not
             come
          
           ,
           saith
           Christ
           ,
           
             to
             me
             ,
             that
             ye
             may
             be
             saved
             :
          
           Which
           is
           more
           than
           a
           meer
           Negative
           ,
           for
           it
           is
           not
           a
           willing
           to
           come
           ,
           but
           a
           willing
           not
           to
           come
           .
           
             They
             hold
             fast
             Deceit
             ,
             they
             refuse
             to
             return
             ;
             no
             Man
             repented
             him
             of
             his
             Wickedness
             ,
             saying
             ,
             What
             have
             I
             done
             ?
             Every
             one
             turneth
             into
             his
             Course
             as
             the
             Horse
             rusheth
             into
             the
             Battel
             .
             Ye
             stiff-necked
             and
             uncircumcised
             in
             Heart
             and
             Ears
             ,
             ye
             do
             always
             resist
             the
             Holy
             Ghost
             ;
             as
          
           Jannes
           and
           Jambres
           withstood
           Moses
           ,
           
             so
             do
             these
             also
             resist
             the
             Truth
             .
             Wherefore
             bath
             the
             Lord
             done
             this
             unto
             this
             great
             City
             ?
             then
             they
             shall
             answer
             ,
             because
             they
             have
             forsaken
             the
             Covenants
             of
             the
             Lord
             their
             God
             ;
             they
             and
             our
             Fathers
             dealt
             proudly
             ,
             hardned
             their
             Necks
             ,
             and
             hearkened
             not
             to
             thy
             Commandments
             .
             They
             hardned
             their
             Necks
             ,
             they
             did
             worse
             than
             their
             Fathers
             .
             This
             is
             a
             Nation
             that
             obeyeth
             not
             the
             Voice
             of
             the
             Lord
             their
             God
             ,
             nor
             receiveth
             Correction
             .
             Behold
             I
             will
             bring
             upon
             this
             City
             ,
             and
             upon
             all
             her
             Towns
             all
             the
             Evil
             that
             I
             have
             pronounced
             against
             it
             ,
             
             because
             they
             have
             hardned
             their
             Necks
             that
             they
             might
             not
             hear
             my
             Words
             .
             Exhort
             one
             another
             while
             it
             is
             called
             to
             day
             ,
             lest
             any
             of
             you
             be
             hardened
             through
             the
             Deceitfulness
             of
             Sin.
             To
             day
             if
             you
             will
             hear
             his
             Voice
             barden
             not
             your
             Hearts
             .
          
           By
           these
           it
           is
           sufficiently
           evident
           that
           God's
           hardening
           Mens
           Hearts
           ,
           is
           but
           by
           permission
           :
           Yea
           God
           saith
           of
           
             Israel
             ,
             That
             they
             would
             have
             none
             of
             me
             .
          
           But
           there
           is
           no
           place
           more
           apposite
           and
           clear
           than
           that
           of
           the
           Psalmist
           ;
           unto
           the
           wicked
           God
           saith
           ,
           
             What
             hast
             thou
             to
             do
             to
             declare
             my
             Statutes
             ,
             or
             that
             thou
             shouldst
             take
             my
             Covenant
             in
             thy
             Mouth
             ,
             seeing
             thou
             hatest
             Instruction
             ,
             and
             castest
             my
             Word
             behind
             thee
             ?
             They
             hated
             to
             be
             reformed
             .
          
           The
           Soul
           of
           the
           wicked
           cleaveth
           to
           his
           abominable
           Things
           ;
           and
           it
           is
           said
           of
           Jehoram
           that
           he
           cleaved
           to
           the
           Sins
           of
           Jeroboam
           the
           Son
           of
           Nebat
           .
           And
           Job
           saith
           of
           himself
           ,
           
             If
             my
             Blot
             hath
             cleaved
             to
             my
             Hands
             ,
             then
             let
             me
             sow
             and
             let
             another
             reap
             .
          
           And
           it
           is
           said
           of
           
             Ephraim
             ,
             He
             is
             joined
             to
             Idols
             ,
             let
             him
             alone
             .
          
           By
           which
           ,
           and
           by
           all
           the
           former
           places
           ,
           and
           many
           more
           ,
           the
           not
           being
           brought
           into
           the
           Covenant
           is
           attributed
           to
           the
           positive
           Acts
           of
           Sinners
           against
           the
           Offer
           of
           Grace
           ,
           and
           Means
           of
           it
           ,
           whether
           by
           neglecting
           so
           great
           a
           Salvation
           ,
           by
           refusing
           ,
           or
           rejecting
           the
           Offer
           of
           it
           ,
           but
           chiefly
           by
           contemning
           and
           despising
           of
           it
           :
           therefore
           it
           is
           said
           ,
           
             Behold
             you
             Despisers
             ,
             and
             wonder
             and
             perish
             !
          
           Christ
           explaining
           the
           Parable
           of
           the
           Sower
           ,
           and
           why
           it
           is
           so
           much
           ineffectual
           ,
           shows
           the
           Cause
           to
           be
           ,
           
             That
             their
             Eyes
             have
             they
             closed
             ,
             lest
             at
             any
             time
             they
             should
             see
             with
             their
             Eyes
             ,
             and
             hear
             with
             their
             Ears
             ,
             and
             should
             understand
             with
             their
             Hearts
             ,
             and
             should
             be
             converted
             ,
             and
             I
             should
             heal
             them
             .
          
           Where
           they
           are
           active
           in
           closing
           their
           Eyes
           ,
           but
           not
           in
           converting
           themselves
           ,
           but
           therein
           they
           are
           passive
           
           that
           they
           should
           be
           converted
           ,
           and
           Christ
           active
           ,
           
             that
             I
             should
             heal
             them
          
           .
           God
           Almighty
           convincing
           Job's
           Mistakes
           by
           a
           lively
           Voice
           ,
           vindicateth
           not
           only
           his
           Power
           ,
           but
           his
           Bounty
           and
           Justice
           ,
           saying
           ,
           
             He
             striketh
             them
             as
             wicked
             Men
             in
             the
             open
             sight
             of
             others
             ,
             because
             they
             turned
             back
             from
             him
             ,
             and
             would
             not
             consider
             any
             of
             his
             Ways
             .
          
        
         
           The
           fourth
           Point
           proposed
           was
           ,
           Whether
           the
           saving
           Act
           of
           Faith
           be
           only
           one
           individual
           Act
           ,
           or
           if
           it
           require
           a
           Course
           or
           Continuation
           of
           the
           same
           ,
           or
           the
           like
           Acts
           ,
           or
           a
           Reiteration
           thereof
           ?
           as
           to
           which
           I
           am
           perswaded
           it
           must
           be
           one
           single
           Act
           ,
           receiving
           ,
           imbracing
           ,
           accepting
           ,
           or
           assenting
           to
           the
           Spirit
           's
           inward
           Call
           to
           be
           willing
           to
           be
           converted
           from
           the
           Bondage
           of
           Sin
           ,
           and
           from
           the
           Power
           of
           Satan
           ,
           unto
           the
           Life
           and
           Liberty
           of
           the
           Children
           of
           God
           ,
           which
           are
           the
           express
           Terms
           of
           the
           Commission
           to
           the
           Ministers
           of
           the
           Gospel
           ,
           who
           can
           only
           give
           an
           outward
           Call
           ,
           and
           there
           may
           be
           also
           an
           inward
           Call
           by
           the
           Conscience
           ,
           both
           which
           may
           be
           resisted
           and
           refused
           ;
           and
           in
           relation
           to
           these
           Calls
           ,
           
             many
             are
             called
             but
             few
             are
             chosen
             .
          
           If
           the
           saving
           Act
           of
           Faith
           required
           a
           long
           Continuance
           or
           Reiteration
           ,
           the
           Covenant
           of
           Grace
           could
           never
           be
           compleat
           till
           all
           these
           were
           performed
           :
           So
           that
           it
           behoved
           either
           to
           be
           but
           a
           conditional
           Covenant
           ,
           which
           cannot
           consist
           with
           the
           Omniscience
           of
           God
           ,
           the
           very
           nature
           of
           a
           Condition
           requiring
           Uncertainty
           ,
           or
           otherways
           no
           Man
           could
           be
           in
           the
           Covenant
           of
           Grace
           till
           his
           last
           Breath
           .
           It
           is
           true
           ,
           through
           the
           Ignorance
           or
           Doubtfulness
           of
           Believers
           ,
           they
           frequently
           renew
           their
           Desire
           and
           Trust
           to
           be
           converted
           ,
           thinking
           that
           they
           are
           but
           then
           to
           enter
           into
           the
           Covenant
           of
           Grace
           :
           But
           if
           they
           knew
           they
           were
           in
           it
           ,
           it
           were
           not
           only
           a
           Folly
           ,
           
           but
           a
           Fault
           ,
           to
           desire
           that
           to
           be
           which
           already
           is
           .
           When
           the
           Soul
           saith
           ,
           
             Draw
             me
             and
             I
             will
             run
             after
             thee
             ,
             Convert
             me
             and
             I
             shall
             be
             converted
             ,
          
           it
           doth
           import
           that
           it
           is
           not
           able
           to
           convert
           it self
           ,
           but
           that
           God
           is
           able
           ;
           nor
           doth
           it
           imply
           that
           as
           yet
           it
           is
           willing
           to
           be
           converted
           ,
           which
           is
           indeed
           the
           converting
           Act
           ,
           (
           unless
           by
           Conversion
           Regeneration
           be
           meant
           .
           )
           Common
           Experience
           teacheth
           that
           Men
           may
           be
           sensible
           of
           the
           Hardness
           of
           their
           Heart
           ,
           and
           their
           unwillingness
           to
           part
           from
           their
           beloved
           Sins
           ,
           and
           yet
           do
           know
           that
           God
           can
           make
           them
           willing
           in
           the
           Day
           of
           his
           Power
           .
        
         
           Conversion
           and
           Regeneration
           ,
           when
           accurately
           considered
           ,
           are
           distinct
           ,
           for
           Conversion
           is
           wrought
           by
           that
           Inclination
           given
           of
           God
           to
           accept
           the
           Offer
           of
           Grace
           ,
           for
           thereby
           the
           Soul
           is
           no
           more
           addicted
           to
           Sin
           ;
           but
           Regeneration
           is
           the
           Infusion
           of
           the
           Habits
           of
           Grace
           ,
           the
           Pardon
           of
           Sin
           ,
           Justification
           or
           holding
           of
           the
           Believer
           as
           Just
           ,
           and
           thereby
           reconciling
           with
           him
           ,
           and
           adopting
           him
           as
           a
           Son
           ,
           which
           are
           God's
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           and
           are
           always
           done
           together
           ;
           and
           the
           future
           Blessings
           of
           the
           Covenant
           ,
           for
           increasing
           Grace
           ,
           giving
           Perseverance
           ,
           exciting
           Repentance
           ,
           and
           renewing
           Pardon
           ,
           Direction
           ,
           Protection
           and
           Glory
           ,
           are
           not
           Parts
           but
           Effects
           of
           the
           Covenant
           of
           Grace
           proceeding
           from
           God's
           Bounty
           and
           Faithfulness
           ,
           and
           from
           his
           Engagement
           in
           the
           Covenant
           of
           Grace
           to
           give
           these
           things
           ;
           which
           Promise
           is
           a
           Part
           of
           the
           New
           Covenant
           .
        
         
           There
           is
           a
           great
           deal
           of
           Debate
           and
           Noise
           between
           divers
           Churches
           ,
           and
           those
           of
           the
           same
           Church
           ,
           in
           what
           Justification
           doth
           consist
           .
           And
           it
           is
           clear
           from
           comparing
           Paul
           and
           James
           ,
           that
           there
           is
           a
           Justification
           before
           Men
           ,
           and
           a
           Justification
           
           before
           God
           :
           The
           former
           is
           but
           the
           Manifestation
           of
           Justification
           ,
           the
           latter
           is
           the
           being
           of
           it
           ,
           and
           this
           only
           is
           in
           God's
           Part
           of
           the
           Covenant
           of
           Grace
           ;
           so
           that
           the
           Question
           is
           in
           what
           Justification
           before
           God
           consists
           .
           Some
           make
           it
           anterior
           to
           the
           Covenant
           of
           Grace
           with
           the
           Believer
           ,
           and
           so
           no
           Part
           of
           it
           ,
           but
           rather
           of
           that
           Covenant
           between
           the
           Persons
           of
           the
           Trinity
           ,
           accounting
           the
           Elect
           as
           just
           Persons
           .
           Others
           hold
           Justification
           never
           to
           be
           till
           all
           Sin
           be
           purged
           ,
           and
           so
           not
           before
           Death
           .
           Neither
           of
           these
           do
           agree
           with
           the
           golden
           Chain
           of
           Salvation
           ,
           the
           Order
           of
           which
           is
           not
           without
           great
           Moment
           ,
           wherein
           Foreknowledg
           is
           first
           ,
           Predestination
           second
           ,
           Vocation
           third
           ,
           Justification
           fourth
           ,
           and
           Glorification
           last
           .
           So
           that
           Justification
           is
           after
           Vocation
           ,
           and
           before
           Glorification
           ;
           and
           so
           it
           is
           one
           of
           the
           two
           Links
           in
           Time
           ,
           Foreknowledg
           and
           Predestination
           being
           before
           Time
           ,
           and
           Glorification
           being
           after
           every
           particular
           Believer's
           Time
           ,
           when
           they
           are
           entred
           into
           Eternity
           .
           Yet
           even
           those
           who
           hold
           Justification
           to
           be
           in
           Time
           ,
           and
           a
           Part
           of
           the
           Covenant
           of
           Grace
           ,
           differ
           in
           their
           Conceptions
           of
           the
           Nature
           of
           it
           .
           Some
           hold
           it
           to
           differ
           nothing
           from
           the
           Forgiveness
           of
           Sin
           ,
           to
           which
           I
           cannot
           agree
           ;
           for
           then
           there
           behoved
           to
           be
           an
           Act
           of
           Justification
           whenever
           there
           is
           forgiveness
           of
           Sin
           ,
           which
           is
           often
           to
           be
           repeated
           ,
           and
           is
           a
           chief
           Article
           in
           the
           Lord's
           Prayer
           ,
           which
           bearing
           
             Give
             us
             this
             Day
             our
             daily
             Bread
             ,
             and
             forgive
             us
             our
             Sins
             ,
          
           must
           at
           least
           import
           a
           Prayer
           for
           these
           every
           Day
           .
           By
           entring
           into
           the
           Covenant
           of
           Grace
           ,
           future
           Sins
           are
           not
           forgiven
           before
           they
           be
           committed
           ,
           which
           would
           be
           an
           Indulgence
           to
           Sin.
           The
           Church
           of
           Rome
           maketh
           Justification
           to
           be
           nothing
           else
           but
           Sanctification
           ,
           
           which
           doth
           not
           consist
           with
           that
           golden
           Chain
           ,
           where
           Sanctification
           is
           put
           as
           the
           End
           or
           Effect
           of
           Predestination
           :
           
             For
             whom
             he
             foreknew
             ,
             them
             he
             did
             predestinate
             to
             be
             conform
             to
             the
             Image
             of
             his
             Son.
          
           That
           Conformity
           is
           Sanctity
           or
           Holiness
           ,
           not
           only
           in
           conformity
           to
           the
           Holiness
           of
           God
           ,
           which
           would
           not
           reach
           many
           Duties
           of
           Man's
           Holiness
           ,
           but
           conformity
           to
           his
           Son
           God-Man
           ,
           which
           comprehends
           them
           all
           .
           Others
           make
           Justification
           a
           judicial
           Act
           ,
           whether
           before
           Time
           ,
           after
           Time
           ,
           or
           in
           Time
           ;
           supposing
           God
           to
           charge
           a
           Man
           as
           a
           Criminal
           with
           the
           Guilt
           of
           his
           Sin
           ,
           and
           that
           Christ
           for
           the
           Sinner
           ,
           or
           he
           for
           himself
           pleaded
           Christ's
           Satisfaction
           ,
           and
           thereupon
           God
           doth
           absolve
           :
           But
           I
           conceive
           there
           is
           no
           such
           pleading
           by
           Man
           at
           the
           Entrance
           of
           the
           Covenant
           of
           Grace
           ,
           tho
           virtually
           that
           Absolution
           be
           implied
           ,
           but
           only
           his
           assenting
           to
           be
           converted
           ,
           and
           to
           be
           made
           holy
           and
           happy
           .
           Therefore
           I
           conceive
           Justification
           to
           be
           God's
           holding
           and
           reputing
           the
           Believer
           to
           be
           as
           if
           he
           were
           intirely
           Just
           ,
           notwithstanding
           the
           Remainders
           of
           Sin
           ,
           seeing
           he
           is
           become
           an
           Adversary
           to
           Sin
           ,
           and
           so
           may
           say
           with
           
             Paul
             ,
             Not
             I
             ,
             but
             Sin
             that
             dwelleth
             in
             me
             .
          
           In
           which
           Sense
           only
           it
           can
           be
           said
           ,
           
             That
             God
             seeth
             no
             Iniquity
             in
          
           Jacob
           ,
           
             nor
             Sin
             in
          
           Israel
           ;
           
             and
             that
             he
             that
             is
             born
             of
             God
             cannot
             Sin
             :
          
           Seeing
           the
           indelible
           Habits
           of
           Grace
           do
           ever
           continue
           in
           him
           ,
           which
           is
           called
           the
           Seed
           of
           God.
           Tho
           forgiveness
           of
           Sins
           past
           at
           Regeneration
           purge
           him
           ,
           and
           make
           him
           innocent
           ,
           yet
           thereby
           alone
           he
           cannot
           be
           accounted
           Just
           ,
           because
           the
           sinful
           Inclinations
           remain
           ,
           yet
           may
           he
           be
           reputed
           as
           Just
           ,
           seeing
           it
           is
           expresly
           said
           ,
           
             Happy
             is
             the
             Man
             to
             whom
             the
             Lord
             imputeth
             not
             Iniquity
             ,
             and
             whose
             Sin
             is
             covered
             .
          
           It
           is
           an
           ordinary
           Expression
           that
           the
           Righteousness
           of
           Christ
           is
           
           imputed
           to
           Believers
           ,
           and
           that
           their
           Justification
           consisteth
           in
           that
           Imputation
           ,
           because
           Christ
           is
           said
           to
           be
           our
           Righteousness
           ,
           which
           is
           not
           a
           proper
           or
           accurate
           Expression
           ,
           but
           improper
           and
           metonymick
           ,
           whereby
           the
           Cause
           is
           put
           for
           the
           Effect
           ,
           as
           Christ
           is
           also
           our
           Wisdom
           and
           our
           Peace
           ,
           because
           he
           is
           the
           Cause
           of
           both
           .
           And
           likewise
           Faith
           is
           said
           to
           be
           imputed
           for
           Righteousness
           ,
           which
           gave
           the
           Rise
           to
           that
           Error
           ,
           that
           Faith
           as
           a
           good
           Work
           is
           accepted
           in
           place
           of
           intire
           Righteousness
           ,
           and
           of
           all
           the
           good
           Works
           required
           for
           the
           fulfilling
           the
           Law.
           Whereas
           the
           Apostle
           in
           the
           Fourth
           of
           the
           Romans
           saith
           ,
           
             Abraham
             believed
             ,
             and
             it
             was
             counted
             to
             him
             for
             Righteousness
             :
          
           and
           Faith
           is
           counted
           for
           Righteousness
           to
           him
           that
           believeth
           on
           him
           that
           justifieth
           the
           Ungodly
           ,
           but
           is
           not
           imputed
           to
           him
           as
           Righteousness
           ;
           for
           the
           Original
           Word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           now
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           signifieth
           not
           to
           impute
           but
           to
           reckon
           ,
           account
           ,
           esteem
           or
           repute
           :
           And
           therefore
           Christ's
           Righteousness
           can
           no
           more
           properly
           be
           imputed
           as
           our
           Righteousness
           ,
           than
           his
           Wisdom
           or
           his
           Peace
           can
           be
           our
           Wisdom
           or
           Peace
           ,
           of
           which
           he
           is
           the
           Cause
           not
           the
           Effect
           ;
           for
           if
           his
           fulfilling
           of
           the
           Law
           were
           our
           fulfilling
           of
           it
           ,
           we
           needed
           not
           also
           fulfil
           the
           same
           ,
           and
           the
           Antinomians
           would
           have
           too
           much
           to
           say
           that
           Believers
           are
           not
           obliged
           to
           fulfil
           the
           Law
           ,
           which
           Christ
           fulfilled
           in
           their
           Place
           ,
           and
           that
           all
           their
           good
           Works
           are
           only
           free
           Gratifications
           .
           Christ's
           Rightousness
           is
           no
           otherwise
           imputed
           to
           Believers
           than
           as
           a
           necessary
           Accomplishment
           of
           the
           second
           Adam
           coming
           in
           the
           Place
           of
           the
           first
           Adam
           ,
           who
           if
           he
           had
           continued
           Righteous
           ,
           would
           have
           made
           effectual
           the
           Covenant
           of
           Works
           which
           was
           lost
           by
           his
           Failure
           .
        
         
         
           The
           fifth
           Point
           proposed
           will
           now
           easily
           be
           cleared
           ,
           That
           the
           saving
           Act
           of
           Faith
           is
           not
           ordained
           to
           be
           Man's
           part
           of
           the
           Covenant
           of
           Grace
           ,
           upon
           Consideration
           of
           its
           own
           Worth
           and
           Value
           ,
           but
           as
           it
           relateth
           to
           ,
           and
           relieth
           on
           the
           Mercy
           and
           Faithfulness
           of
           God
           ,
           and
           the
           Merits
           and
           Satisfaction
           of
           Christ.
           It
           useth
           to
           be
           called
           the
           Eye
           of
           Faith
           looking
           to
           these
           ,
           the
           Hand
           of
           Faith
           laying
           hold
           upon
           them
           ,
           or
           the
           Instrument
           of
           the
           Soul
           ,
           whereby
           it
           obtains
           Salvation
           .
           There
           are
           sharp
           Disputes
           under
           which
           of
           these
           Considerations
           it
           justifies
           ;
           but
           I
           like
           it
           much
           better
           to
           be
           conceived
           only
           as
           the
           Manner
           which
           God
           hath
           freely
           chosen
           ,
           whereby
           to
           communicate
           Grace
           and
           Glory
           to
           the
           Elect.
           I
           like
           it
           not
           to
           be
           called
           properly
           an
           Instrument
           ,
           which
           is
           an
           inferiour
           Cause
           ,
           having
           some
           Influence
           with
           the
           principal
           Agent
           ;
           whereas
           God
           and
           Christ
           are
           the
           only
           Cause
           of
           Grace
           and
           Glory
           :
           Neither
           yet
           to
           be
           properly
           a
           Condition
           ,
           upon
           which
           God
           is
           to
           give
           Grace
           and
           Glory
           ,
           seeing
           a
           Condition
           must
           be
           uncertain
           to
           him
           who
           makes
           it
           a
           Condition
           .
           The
           being
           an
           Eye
           or
           Hand
           are
           certainly
           Metaphorical
           ;
           without
           doubt
           
             Causa
             ,
             Conditio
             &
             Modus
          
           are
           different
           .
           There
           is
           least
           to
           be
           attributed
           to
           the
           saving
           Act
           of
           Faith
           ,
           as
           it
           is
           only
           the
           Manner
           how
           God
           is
           pleased
           to
           save
           ,
           which
           is
           not
           a
           necessary
           Manner
           ;
           for
           God
           might
           have
           exerted
           all
           his
           Dispensations
           with
           Creatures
           without
           giving
           them
           the
           Honour
           to
           enter
           into
           Covenant
           with
           him
           ,
           and
           therefore
           he
           freely
           chose
           the
           way
           of
           a
           Covenant
           ,
           and
           so
           the
           manner
           of
           it
           ;
           and
           to
           magnify
           his
           free
           Grace
           ,
           and
           to
           exclude
           all
           glorying
           of
           Man
           in
           himself
           ,
           he
           hath
           chosen
           the
           manner
           of
           the
           Covenant
           of
           Grace
           ,
           wherein
           there
           could
           not
           be
           less
           of
           Man
           in
           a
           Covenant
           .
           If
           God
           
           had
           proceeded
           only
           by
           Mercy
           to
           save
           Men
           ,
           there
           could
           have
           been
           no
           place
           for
           a
           Covenant
           ,
           and
           Man
           had
           not
           been
           so
           much
           dealt
           with
           as
           a
           Rational
           Creature
           proceeding
           by
           Reason
           ,
           Deliberation
           and
           Choice
           ,
           as
           by
           a
           Covenant
           .
        
         
           Hence
           way
           is
           made
           to
           the
           last
           Point
           proposed
           ,
           What
           may
           be
           thought
           the
           Reason
           why
           God
           chose
           an
           Act
           of
           Faith
           ,
           rather
           than
           any
           other
           Act
           of
           Man
           ,
           to
           be
           Man's
           part
           in
           the
           Covenant
           of
           Grace
           ?
           wherein
           there
           needs
           no
           other
           Reason
           ,
           but
           the
           free
           Arbitrary
           Choice
           of
           God
           ;
           yet
           tho
           the
           matter
           had
           been
           indifferent
           ,
           his
           Wisdom
           appeareth
           much
           in
           this
           Choice
           ,
           and
           his
           Goodness
           also
           ,
           that
           he
           would
           honour
           Man
           to
           contract
           with
           him
           ,
           and
           to
           take
           his
           Consent
           to
           that
           ,
           and
           yet
           to
           give
           him
           no
           Cause
           ,
           and
           even
           no
           Pretext
           to
           glory
           in
           himself
           .
           If
           any
           Person
           did
           obtain
           great
           things
           from
           another
           freely
           ,
           which
           he
           knew
           he
           expected
           from
           him
           ,
           and
           were
           sutable
           to
           the
           one
           to
           give
           ,
           and
           the
           other
           to
           get
           ;
           Could
           he
           without
           the
           highest
           Ingratitude
           and
           Impudence
           ,
           attribute
           the
           Gift
           to
           his
           own
           Hope
           ,
           and
           not
           wholly
           to
           the
           Goodness
           and
           Faithfulness
           of
           the
           Giver
           ?
           The
           Faithfulness
           of
           God
           is
           the
           chief
           Perfection
           exerted
           in
           the
           Covenant
           of
           Grace
           .
           The
           Object
           of
           Mercy
           is
           Misery
           ,
           the
           Object
           of
           Faithfulness
           is
           a
           rational
           Hope
           or
           Trust
           ,
           which
           is
           far
           larger
           than
           Mercy
           ,
           and
           is
           extended
           to
           innocent
           Creatures
           ,
           who
           were
           never
           miserable
           .
        
         
           This
           way
           of
           the
           Explication
           of
           the
           Covenant
           of
           Grace
           ,
           gives
           an
           easy
           Outgate
           to
           that
           bitter
           Contest
           in
           the
           Protestant
           Church
           of
           France
           ,
           and
           elsewhere
           ,
           whether
           only
           the
           active
           ,
           or
           also
           the
           passive
           Obedience
           of
           Christ
           were
           imputed
           by
           the
           Covenant
           of
           Grace
           .
           As
           the
           Controversy
           was
           stated
           ,
           the
           Arguments
           on
           either
           side
           were
           hardly
           solvable
           ;
           
           for
           it
           was
           stated
           thus
           ,
           Whether
           Christ
           in
           his
           Sufferings
           stood
           in
           the
           place
           of
           Man
           ;
           or
           ,
           if
           he
           did
           also
           stand
           in
           his
           place
           in
           his
           Acts
           of
           Holiness
           ?
           The
           former
           was
           granted
           by
           both
           ,
           the
           latter
           affirmed
           by
           the
           one
           ,
           and
           denied
           by
           the
           other
           .
           The
           main
           Reason
           for
           the
           Affirmative
           was
           ,
           That
           suffering
           could
           do
           no
           more
           than
           satisfy
           the
           Guilt
           of
           Sin
           ,
           and
           so
           could
           only
           bring
           Man
           to
           be
           free
           of
           Misery
           and
           Torment
           ,
           in
           which
           case
           Adam
           was
           before
           the
           Fall
           ,
           but
           could
           not
           raise
           Man
           from
           that
           Animal
           State
           ,
           being
           so
           much
           common
           with
           Brutes
           ,
           to
           an
           Angelical
           State
           in
           Heaven
           ,
           and
           yet
           that
           is
           frequently
           attributed
           to
           Christ.
           Therefore
           it
           behoved
           to
           be
           the
           Merit
           of
           Christ
           ,
           not
           by
           his
           Sufferings
           ,
           but
           by
           his
           Holiness
           ;
           as
           Adam
           would
           have
           merited
           Heaven
           for
           himself
           and
           his
           Posterity
           ,
           by
           his
           good
           Works
           ,
           as
           of
           Debt
           ,
           not
           of
           Grace
           ;
           
             For
             to
             him
             that
             worketh
             the
             Reward
             is
             not
             reckoned
             of
             Grace
             ,
             but
             of
             Debt
             :
          
           so
           that
           Christ
           paid
           the
           Debt
           of
           the
           Elect
           ,
           and
           so
           advanceth
           them
           unto
           Glory
           .
           And
           on
           the
           other
           part
           ,
           the
           chief
           Reason
           was
           ,
           that
           Christ
           by
           his
           Human
           Nature
           being
           a
           Creature
           ,
           was
           under
           an
           indispensable
           Obligation
           to
           the
           Creator
           ,
           to
           love
           him
           with
           all
           his
           Soul
           ,
           with
           all
           his
           Heart
           ,
           and
           with
           all
           his
           Strength
           ,
           beyond
           which
           there
           could
           be
           nothing
           ,
           by
           which
           he
           did
           deserve
           all
           that
           Glory
           that
           no
           other
           was
           capable
           of
           ;
           and
           therefore
           they
           could
           not
           conceive
           a
           Supererrogation
           in
           Christ's
           active
           Obedience
           ,
           meriting
           the
           Heavenly
           Glory
           ,
           which
           Merit
           was
           not
           only
           sufficient
           for
           the
           Elect
           ,
           but
           for
           the
           whole
           Race
           of
           Mankind
           :
           altho
           it
           was
           free
           for
           the
           Son
           to
           become
           Man
           ,
           his
           becoming
           Man
           was
           a
           part
           of
           his
           Humiliation
           and
           Suffering
           ;
           and
           which
           is
           yet
           more
           pressing
           ,
           if
           in
           that
           way
           the
           active
           Obedience
           and
           Holiness
           of
           Christ
           were
           imputed
           to
           the
           
           Elect
           ,
           they
           were
           thereby
           intirely
           holy
           ,
           and
           their
           own
           Holiness
           were
           but
           Works
           of
           Supererrogation
           ,
           at
           least
           were
           not
           Works
           due
           by
           Justice
           ,
           but
           Works
           of
           Gratitude
           ,
           and
           the
           failing
           in
           them
           could
           never
           require
           Repentance
           ,
           which
           would
           agree
           to
           the
           Principles
           of
           none
           but
           of
           the
           Antinomians
           .
           Nor
           did
           it
           magnify
           the
           free
           Grace
           of
           God
           ,
           if
           he
           gave
           nothing
           to
           the
           Elect
           in
           advancing
           them
           to
           Glory
           ,
           but
           that
           which
           in
           Recompence
           ,
           at
           least
           in
           Premiative
           Justice
           he
           was
           obliged
           to
           give
           :
           There
           being
           small
           ground
           in
           a
           Creditor
           to
           glory
           that
           he
           had
           exacted
           all
           he
           could
           have
           required
           ,
           tho
           not
           from
           his
           Debtor
           ,
           but
           from
           an
           interposed
           Person
           .
           I
           have
           already
           cleared
           my
           Thoughts
           ,
           that
           tho
           Christ's
           Satisfaction
           may
           by
           Resemblance
           be
           called
           the
           Payment
           of
           a
           Debt
           ,
           yet
           properly
           it
           is
           not
           :
           Nor
           doth
           God
           crave
           Satisfaction
           as
           a
           Creditor
           ,
           or
           is
           Sin
           expiated
           by
           God's
           taking
           Pleasure
           in
           the
           Misery
           of
           his
           Creature
           ,
           to
           compense
           the
           Displeasure
           he
           had
           in
           their
           Sin
           ,
           seeing
           he
           declareth
           the
           contrary
           with
           so
           solemn
           an
           Asseveration
           ,
           
             As
             I
             live
             ,
             saith
             the
             Lord
             ,
             I
             delight
             not
             in
             the
             Death
             of
             a
             Sinner
             .
          
           But
           the
           Satisfaction
           he
           requireth
           in
           Conformity
           to
           his
           Holiness
           ,
           is
           the
           Vindication
           of
           his
           Purity
           ,
           and
           of
           his
           infinite
           Aversion
           from
           Sin
           ,
           as
           by
           his
           Justice
           he
           proportions
           the
           Suffering
           requisite
           for
           the
           Vindication
           ,
           to
           the
           Sins
           deserving
           .
           Therefore
           upon
           the
           foresight
           of
           Adam's
           Fall
           ,
           and
           thereby
           not
           only
           the
           loss
           of
           the
           Exaltation
           of
           himself
           and
           Posterity
           to
           Celestial
           Glory
           ,
           but
           falling
           into
           a
           sinful
           State
           which
           no
           Creature
           could
           expiate
           ,
           the
           Son
           did
           freely
           interpose
           to
           restore
           Mankind
           to
           what
           they
           had
           lost
           by
           Adam
           ,
           and
           to
           vindicate
           the
           Purity
           of
           God
           by
           Sufferings
           of
           as
           much
           Value
           ,
           as
           if
           all
           Mankind
           had
           been
           in
           eternal
           Misery
           ;
           and
           by
           Christ's
           performing
           
           what
           Adam
           was
           obliged
           to
           perform
           ,
           by
           a
           full
           Implement
           of
           the
           whole
           Will
           and
           Law
           of
           God
           ,
           and
           for
           that
           end
           assuming
           the
           Nature
           of
           Man.
           I
           have
           also
           cleared
           my
           Mind
           ,
           that
           tho
           Adam
           had
           stood
           ,
           he
           could
           not
           have
           merited
           that
           Exaltation
           which
           he
           and
           his
           Posterity
           were
           to
           have
           had
           by
           the
           first
           Covenant
           ;
           for
           he
           might
           have
           continued
           innocent
           and
           sinless
           ,
           without
           great
           Advances
           in
           Holiness
           :
           Can
           it
           then
           with
           any
           Reason
           be
           thought
           ,
           that
           his
           so
           continuing
           did
           in
           any
           way
           of
           Justice
           and
           Merit
           purchase
           Glory
           for
           himself
           ?
           and
           the
           Capacity
           of
           the
           like
           to
           all
           his
           Posterity
           ,
           if
           they
           continued
           sinless
           during
           the
           time
           of
           their
           Trial
           ?
           But
           tho
           innocent
           Adam
           was
           capable
           of
           Merit
           by
           improving
           the
           Holiness
           God
           gave
           him
           ;
           yet
           so
           great
           a
           Reward
           as
           God
           promised
           him
           upon
           his
           Persistance
           ,
           was
           not
           a
           Reward
           of
           meer
           Debt
           ,
           but
           of
           Grace
           ;
           so
           that
           only
           the
           Covenant
           of
           Grace
           is
           of
           meer
           Grace
           without
           any
           thing
           of
           Merit
           in
           the
           Elect.
           Therefore
           as
           Faith
           in
           the
           Covenant
           of
           Grace
           is
           only
           the
           Manner
           freely
           chosen
           of
           God
           ;
           so
           Persistance
           in
           Obedience
           was
           the
           Manner
           freely
           chosen
           of
           God
           in
           the
           Covenant
           of
           Works
           .
        
         
           So
           then
           ,
           the
           clearest
           way
           of
           taking
           up
           the
           Covenant
           of
           Grace
           is
           ,
           that
           Christ
           by
           his
           Humiliation
           and
           Suffering
           did
           so
           fully
           vindicate
           the
           Purity
           of
           God
           ,
           and
           his
           Justice
           ,
           that
           thereupon
           God
           might
           have
           forgiven
           the
           Sins
           of
           the
           whole
           World
           ,
           and
           of
           every
           individual
           Man
           ;
           and
           he
           did
           exclude
           none
           from
           Mercy
           ,
           but
           malicious
           and
           obstinate
           Sinners
           ,
           that
           rejected
           the
           Motions
           of
           Conversion
           ,
           and
           the
           Offers
           of
           Grace
           ,
           but
           did
           even
           include
           some
           of
           these
           ;
           and
           that
           he
           advanced
           the
           Elect
           to
           Celestial
           Glory
           ,
           upon
           Christ's
           entire
           fulfilling
           of
           his
           Law
           ,
           being
           also
           as
           the
           Manner
           freely
           chosen
           for
           the
           Covenant
           
           of
           Grace
           ,
           as
           Adam's
           Performance
           was
           for
           the
           Covenant
           of
           Works
           :
           and
           so
           not
           only
           Christ's
           Passive
           Obedience
           is
           imputed
           to
           Believers
           ,
           but
           his
           Active
           Obedience
           as
           the
           Terms
           of
           the
           Covenant
           ;
           and
           so
           the
           exceeding
           superabundant
           Grace
           of
           the
           Goodness
           of
           God
           is
           manifested
           ,
           not
           only
           in
           accepting
           the
           Expiation
           of
           Sin
           by
           a
           Mediator
           ,
           but
           in
           giving
           to
           the
           Elect
           Glory
           freely
           ,
           as
           a
           Reward
           by
           Grace
           and
           not
           of
           Debt
           ,
           whereby
           the
           Difficulties
           on
           both
           Hands
           in
           the
           forementioned
           Controversy
           do
           evanish
           .
           If
           Christ's
           Sufferings
           had
           been
           properly
           a
           Payment
           of
           the
           Debt
           of
           Sin
           ,
           it
           could
           have
           had
           no
           effect
           in
           relation
           to
           the
           Reprobate
           ,
           nor
           could
           they
           have
           been
           restored
           to
           a
           possibility
           of
           Salvation
           ,
           nor
           could
           God
           complain
           of
           the
           Hardness
           of
           their
           Hearts
           :
           For
           if
           Christ
           had
           suffered
           as
           to
           pay
           the
           Debt
           of
           Sin
           ,
           he
           could
           not
           have
           paid
           the
           Debt
           of
           those
           that
           were
           to
           perish
           ,
           or
           else
           God
           had
           exacted
           that
           Debt
           of
           them
           which
           Christ
           had
           paid
           ;
           nor
           should
           Christ
           have
           suffered
           more
           than
           what
           were
           sufficient
           to
           pay
           the
           Debt
           of
           the
           Elect
           only
           :
           whereas
           all
           agree
           that
           his
           Sufferings
           were
           sufficient
           for
           the
           Sins
           of
           the
           whole
           World
           ;
           but
           being
           conceived
           as
           the
           Vindication
           of
           God's
           Aversion
           from
           Sin
           ,
           he
           not
           only
           saved
           the
           Elect
           ,
           but
           stopt
           the
           Mouths
           of
           the
           Reprobate
           and
           Damned
           ,
           and
           made
           them
           inexcusable
           ;
           so
           that
           their
           own
           Conscience
           will
           condemn
           them
           ,
           and
           be
           their
           perpetual
           Tormentor
           ,
           that
           they
           have
           thrown
           themselves
           into
           Hell
           when
           they
           might
           have
           escaped
           ,
           if
           it
           had
           not
           been
           their
           own
           deserving
           fault
           .
           This
           way
           doth
           far
           more
           illustrate
           to
           my
           Soul
           the
           infinitely
           amiable
           Representation
           of
           God
           both
           in
           his
           Grace
           and
           his
           Justice
           ,
           than
           any
           other
           way
           that
           I
           can
           apprehend
           ,
           in
           which
           I
           am
           exceedingly
           
           confirmed
           by
           that
           excellent
           Parallel
           of
           the
           first
           and
           second
           Adam
           ,
           held
           so
           clearly
           forth
           to
           the
           Romans
           by
           the
           blessed
           Apostle
           of
           the
           Gentiles
           ,
           saying
           ,
           
             Death
             reigned
             from
          
           Adam
           to
           Moses
           ,
           
             even
             in
             them
             that
             had
             not
             sinned
             after
             the
             similitude
             of
          
           Adam's
           
             Transgression
             ,
             who
             is
             the
             Figure
             (
             or
             Type
             )
             of
             him
             that
             was
             to
             come
             ,
             that
             is
             ,
             of
             Christ.
          
           Where
           the
           similitude
           of
           Adam's
           Transgression
           distinguishing
           it
           from
           others
           is
           ,
           that
           by
           it
           the
           whole
           Benefit
           of
           the
           Covenant
           was
           lost
           ,
           not
           only
           to
           himself
           ,
           but
           to
           all
           his
           Posterity
           :
           
             For
             if
             through
             the
             Offence
             of
             one
             Man
             many
             be
             dead
             ,
             much
             more
             the
             Grace
             of
             God
             ,
             and
             the
             Gift
             by
             Grace
             ,
             which
             is
             by
             one
             Man
             Jesus
             Christ
             ,
             bath
             abounded
             unto
             many
             .
          
           If
           then
           Adam
           was
           a
           Type
           of
           Christ
           ,
           certainly
           it
           was
           not
           in
           that
           he
           sinned
           ,
           and
           lost
           his
           Posterity
           ,
           but
           in
           this
           that
           as
           if
           he
           had
           continued
           obedient
           to
           God
           ,
           he
           had
           brought
           himself
           and
           his
           Posterity
           to
           Glory
           ;
           and
           as
           his
           bringing
           them
           to
           Glory
           were
           not
           by
           Merit
           ,
           but
           by
           fulfilling
           the
           Terms
           of
           the
           Covenant
           of
           Works
           ,
           so
           Christ's
           bringing
           the
           Elect
           to
           Glory
           ,
           is
           by
           fulfilling
           the
           whole
           Will
           of
           God
           ,
           as
           his
           part
           of
           the
           Terms
           of
           the
           Covenant
           of
           Grace
           .
           The
           same
           Apostle
           to
           the
           Corintbians
           makes
           the
           Type
           and
           Parallel
           yet
           more
           clear
           :
           
             For
             since
             by
             Man
             came
             Death
             ,
             by
             Man
             came
             also
             the
             Resurrection
             of
             the
             dead
             :
             And
             so
             it
             is
             written
             ,
             the
             first
             Man
          
           Adam
           
             was
             made
             a
             living
             Soul
             ,
             the
             last
             Man
          
           Adam
           
             was
             made
             a
             quickning
             Spirit
          
           .
           But
           seeing
           the
           second
           Adam
           not
           only
           performed
           the
           Terms
           of
           Salvation
           by
           Obedience
           ,
           but
           hath
           expiated
           Sin
           by
           his
           Suffering
           ;
           therefore
           it
           is
           said
           ,
           
             For
             this
             cause
             he
             is
             the
             Mediator
             of
             the
             New
             Testament
             ,
             that
             by
             the
             means
             of
             Death
             for
             the
             Redemption
             of
             the
             Transgressions
             that
             were
             under
             the
             first
             Covenant
             ,
             they
             which
             are
             called
             might
             receive
             
             the
             Promise
             of
             Eternal
             Inheritance
             .
          
           Here
           the
           Transgressions
           that
           were
           under
           the
           first
           Covenant
           ,
           must
           be
           meant
           of
           the
           accumulated
           Sins
           in
           the
           Fall
           ,
           which
           were
           redeemed
           ,
           repaired
           and
           restored
           by
           Christ
           the
           second
           Adam's
           fulfilling
           all
           Righteousness
           ,
           and
           purging
           the
           Sins
           of
           the
           Elect.
           And
           again
           it
           is
           said
           ,
           
             Not
             as
             the
             Offence
             ,
             so
             also
             is
             the
             free
             Gift
             .
          
           Not
           as
           it
           was
           by
           one
           that
           sinned
           ,
           so
           was
           the
           Gift
           ;
           for
           the
           Judgment
           was
           by
           one
           to
           Condemnation
           ,
           but
           the
           free
           Gift
           is
           of
           many
           Offences
           to
           Justification
           :
           where
           the
           Gift
           to
           Adam
           is
           said
           to
           be
           to
           Condemnation
           ,
           not
           by
           the
           Intent
           ,
           but
           by
           the
           Event
           ,
           through
           his
           failing
           ;
           whereas
           the
           second
           Adam
           could
           not
           fail
           in
           performing
           his
           Undertaking
           .
        
         
           By
           this
           Explication
           of
           the
           Covenant
           of
           Grace
           ,
           I
           find
           my
           Mind
           cleared
           and
           eased
           of
           these
           perplexing
           Difficulties
           about
           God's
           Decrees
           and
           Dispensations
           in
           the
           Salvation
           and
           Reprobation
           of
           his
           Rational
           Creatures
           ,
           and
           about
           the
           Terms
           and
           Tenor
           both
           of
           the
           Covenant
           of
           Works
           ,
           and
           of
           the
           Covenant
           of
           Grace
           .
        
         
           The
           most
           learned
           and
           most
           accurate
           in
           all
           Churches
           and
           all
           Ways
           have
           been
           perplexed
           ,
           in
           thinking
           how
           God
           would
           decree
           to
           reject
           ,
           damn
           and
           eternally
           torment
           a
           great
           part
           of
           his
           Rational
           Creatures
           for
           that
           which
           was
           never
           in
           their
           Power
           to
           perform
           ,
           much
           more
           without
           any
           cause
           on
           the
           Creatures
           part
           ,
           but
           only
           by
           his
           meer
           Soveraignty
           ,
           or
           that
           they
           were
           never
           in
           a
           possibility
           to
           have
           escaped
           eternal
           Misery
           :
           Or
           ,
           that
           Christ
           the
           second
           Adam
           had
           not
           so
           far
           exceeded
           the
           first
           Adam
           ,
           that
           as
           the
           first
           Adam
           might
           have
           preserved
           all
           his
           Posterity
           in
           a
           Capacity
           to
           be
           saved
           ,
           if
           he
           had
           not
           fallen
           ;
           so
           the
           second
           Adam
           should
           not
           at
           
           least
           have
           put
           all
           Manking
           in
           a
           Capacity
           to
           be
           saved
           ,
           and
           escape
           eternal
           Misery
           by
           the
           Covenant
           of
           Grace
           .
           And
           yet
           on
           the
           other
           hand
           ,
           the
           Scripture
           is
           so
           plain
           and
           positive
           ,
           that
           it
           is
           not
           in
           Man's
           Power
           to
           believe
           by
           a
           saving
           Faith
           ,
           to
           be
           holy
           ,
           or
           how
           it
           could
           consist
           with
           the
           Veracity
           and
           Sincerity
           of
           God
           to
           exhort
           and
           expostulate
           with
           Men
           to
           repent
           ,
           believe
           and
           be
           holy
           ,
           tho
           it
           were
           neither
           in
           the
           Power
           of
           the
           Elect
           or
           Reprobate
           to
           perform
           the
           same
           .
           Whereupon
           some
           found
           no
           Outgate
           ,
           but
           by
           recurring
           to
           that
           Freedom
           that
           once
           was
           in
           Adam
           ,
           and
           that
           a
           Creditor
           might
           press
           his
           Debitor
           to
           pay
           his
           Debt
           ,
           tho
           the
           Debitor
           were
           not
           able
           to
           pay
           it
           :
           Would
           ever
           a
           rational
           Creditor
           exhort
           his
           Debitor
           to
           pay
           when
           he
           knew
           he
           were
           altogether
           insolent
           ?
        
         
           Hence
           it
           is
           that
           Pelagians
           ,
           Semi-Pelagians
           ,
           Lutherans
           ,
           Arminians
           and
           Papists
           ,
           have
           all
           run
           to
           a
           Freedom
           in
           Man's
           Will
           to
           perform
           the
           saving
           Acts
           ,
           and
           many
           of
           them
           have
           held
           that
           Freedom
           essential
           to
           ,
           and
           inseparable
           from
           the
           Will
           :
           And
           others
           have
           held
           that
           Freedom
           as
           a
           Purchase
           of
           Christ
           ,
           giving
           that
           Capacity
           to
           all
           Mankind
           by
           their
           Birth
           ,
           or
           to
           many
           of
           them
           by
           their
           Baptism
           .
           The
           Pelagians
           and
           Semi-Pelagians
           thought
           the
           Powers
           of
           Nature
           were
           sufficient
           without
           any
           Purchase
           of
           Christ
           as
           to
           that
           .
           The
           Lutherans
           and
           Arminians
           attribute
           it
           to
           a
           general
           Purchase
           of
           Christ
           to
           all
           Mankind
           ,
           that
           they
           were
           in
           a
           Capacity
           to
           believe
           ,
           to
           be
           holy
           ,
           and
           to
           be
           saved
           by
           their
           Birth
           ,
           or
           their
           Baptism
           ;
           and
           the
           Papists
           hold
           the
           same
           by
           Baptism
           administred
           in
           that
           Church
           ,
           and
           do
           condemn
           all
           others
           not
           so
           baptized
           .
        
         
           What
           can
           be
           more
           useful
           ,
           satisfying
           and
           quieting
           Mens
           Consciences
           in
           this
           matter
           ,
           or
           more
           illustrating
           
           the
           Wisdom
           and
           Justice
           of
           God
           ,
           than
           to
           extricate
           these
           Difficulties
           ,
           and
           to
           show
           the
           true
           way
           of
           reconciling
           these
           apparent
           Inconsistencies
           by
           the
           wonderful
           Wisdom
           of
           God
           ?
           Showing
           that
           by
           the
           Covenant
           of
           Grace
           ,
           all
           Men
           were
           to
           be
           in
           a
           Capacity
           to
           be
           saved
           ,
           and
           none
           under
           the
           absolute
           necessity
           of
           inevitable
           Misery
           but
           through
           their
           own
           deserving
           fault
           ,
           whereby
           the
           Damned
           shall
           eternally
           accuse
           themselves
           as
           the
           only
           Authors
           of
           their
           own
           Damnation
           ;
           and
           the
           Glorified
           shall
           attribute
           it
           wholly
           to
           God
           that
           they
           are
           saved
           ;
           and
           that
           it
           may
           be
           well
           consistent
           with
           the
           Veracity
           and
           Sincerity
           of
           God
           to
           exhort
           and
           expostulate
           with
           any
           ,
           whether
           Elect
           or
           Reprobate
           ,
           to
           repent
           ,
           believe
           and
           to
           be
           holy
           .
        
         
           All
           which
           to
           me
           is
           convincingly
           cleared
           ,
           in
           that
           God
           sincerely
           offers
           to
           all
           that
           come
           to
           Discretion
           ,
           by
           their
           natural
           Conscience
           ,
           by
           his
           Word
           ,
           or
           by
           the
           Motions
           of
           his
           Spirit
           ,
           to
           give
           them
           the
           Grace
           of
           Repentance
           ,
           Faith
           and
           Holiness
           ,
           if
           they
           do
           not
           reject
           the
           Offer
           :
           And
           so
           he
           doth
           by
           all
           Expressions
           possible
           expostulate
           with
           them
           ,
           why
           they
           will
           not
           hear
           and
           accept
           ,
           but
           will
           reject
           that
           Offer
           ,
           and
           so
           die
           and
           perish
           ,
           which
           is
           seldom
           or
           never
           ascribed
           to
           any
           other
           Sin
           ,
           but
           Misbelief
           ,
           hardning
           the
           Heart
           ,
           or
           rejecting
           the
           Counsel
           of
           God.
           All
           which
           may
           well
           consist
           without
           any
           Power
           in
           the
           Person
           to
           whom
           the
           Offer
           is
           made
           to
           perform
           these
           Duties
           by
           themsélves
           ,
           either
           by
           the
           Powers
           of
           Nature
           ,
           or
           any
           universal
           Grace
           given
           in
           their
           Birth
           or
           Baptism
           .
           This
           will
           evidently
           appear
           ,
           and
           the
           Consistency
           will
           be
           clear
           by
           several
           Examples
           .
        
         
         
           First
           ;
           If
           a
           King
           should
           make
           a
           Proclamation
           of
           Pardon
           to
           all
           his
           Rebellious
           Subjects
           ,
           if
           they
           did
           not
           reject
           it
           ,
           might
           he
           not
           sincerely
           and
           warrantably
           expostulate
           with
           them
           if
           they
           did
           reject
           it
           ?
           might
           he
           not
           exhort
           them
           to
           accept
           it
           ?
           And
           yet
           nothing
           more
           evident
           than
           that
           they
           could
           not
           pardon
           themselves
           ,
           or
           escape
           Condemnation
           ,
           being
           guilty
           of
           Death
           ,
           without
           that
           general
           Pardon
           .
        
         
           Secondly
           ;
           If
           a
           Person
           had
           in
           Despair
           drunk
           down
           Poison
           ,
           a
           Physician
           comes
           and
           hath
           in
           his
           Hand
           an
           Antidote
           which
           he
           offers
           ,
           and
           which
           the
           Patient
           ,
           continuing
           in
           Despair
           ,
           refuses
           to
           accept
           ;
           May
           not
           this
           Physician
           ,
           tho
           he
           knew
           the
           Patient
           were
           inflexible
           ,
           exhort
           him
           to
           accept
           the
           Antidote
           ,
           wherein
           he
           performeth
           a
           vertuous
           Act
           congruous
           to
           his
           Nature
           ?
           If
           this
           Patient
           continue
           obstinate
           ,
           were
           he
           not
           a
           Self-murderer
           ?
           Could
           he
           excuse
           himself
           from
           being
           the
           Author
           of
           his
           own
           Death
           ?
           If
           he
           should
           desire
           the
           Physician
           to
           put
           the
           Antidote
           in
           his
           own
           Hand
           ,
           and
           in
           his
           Choice
           ,
           that
           he
           might
           drink
           it
           ,
           or
           throw
           it
           upon
           the
           ground
           ,
           were
           it
           Prudence
           or
           Kindness
           in
           the
           Physician
           so
           to
           do
           ?
           Yet
           nothing
           is
           more
           evident
           than
           that
           this
           Patient
           could
           not
           cure
           himself
           ,
           and
           yet
           is
           inexcusable
           that
           he
           was
           not
           cured
           :
           For
           tho
           it
           was
           not
           in
           his
           Power
           to
           cure
           himself
           ,
           yet
           it
           was
           in
           his
           Power
           not
           to
           hinder
           his
           Cure.
           
        
         
           These
           Examples
           do
           abundantly
           show
           not
           only
           the
           Consistency
           ,
           but
           the
           Wisdom
           of
           Divine
           Dispensations
           towards
           Mankind
           .
           All
           Men
           are
           poisoned
           with
           Sin
           ;
           yet
           God
           convinces
           all
           that
           have
           the
           use
           of
           Reason
           ,
           that
           they
           are
           Sinners
           ,
           and
           yet
           he
           is
           merciful
           to
           Penitents
           ,
           which
           is
           the
           first
           step
           
           to
           the
           Covenant
           of
           Grace
           ,
           wherein
           God
           will
           make
           farther
           Progress
           ,
           unless
           the
           first
           Motions
           be
           rejected
           ,
           which
           is
           much
           clearer
           as
           to
           those
           to
           whom
           the
           way
           of
           God's
           Dispensations
           is
           revealed
           and
           inculcated
           ,
           and
           the
           Offer
           of
           Regeneration
           ,
           Repentance
           and
           Faith
           sincerely
           made
           .
           Can
           any
           of
           these
           pretend
           that
           they
           have
           not
           Power
           to
           repent
           ,
           or
           believe
           ,
           seeing
           the
           All-sufficient
           Power
           of
           God
           is
           offered
           ,
           if
           it
           be
           not
           rejected
           ?
           and
           tho
           God
           foreknows
           that
           the
           Offer
           will
           be
           rejected
           ,
           yet
           it
           is
           congruous
           to
           his
           gracious
           and
           benign
           Nature
           to
           exhort
           the
           Acceptance
           of
           it
           ,
           and
           to
           expostulate
           for
           the
           wilful
           Rejection
           thereof
           ;
           as
           he
           saith
           ,
           
             Turn
             ye
             ,
             turn
             ye
             ,
             why
             will
             ye
             die
             ,
             O
             House
             of
          
           Israel
           !
           As
           it
           were
           not
           becoming
           the
           Physician
           to
           put
           the
           Antidote
           in
           the
           obstinate
           Patient's
           Hand
           ,
           knowing
           that
           he
           would
           pour
           it
           out
           and
           lose
           it
           :
           So
           it
           is
           not
           congruous
           to
           the
           Divine
           Wisdom
           to
           give
           universal
           Grace
           ,
           knowing
           that
           most
           that
           were
           to
           receive
           it
           would
           throw
           it
           away
           .
        
         
           There
           is
           indeed
           this
           difference
           between
           the
           Offer
           God
           the
           Physician
           of
           Souls
           makes
           ,
           and
           the
           Offer
           of
           the
           Antidote
           by
           a
           Physician
           of
           the
           Body
           ,
           that
           the
           Power
           of
           God
           is
           insuperable
           ,
           and
           can
           overcome
           the
           strongest
           Aversion
           ,
           and
           the
           most
           wilful
           Rejection
           of
           Sinners
           :
           And
           therefore
           even
           some
           of
           these
           are
           in
           the
           Election
           of
           Grace
           ,
           but
           that
           it
           is
           not
           congruous
           to
           his
           glorious
           Nature
           to
           exercise
           his
           Power
           upon
           all
           .
           This
           is
           evident
           ,
           because
           he
           applieth
           it
           to
           none
           who
           sin
           against
           the
           Holy
           Ghost
           ,
           who
           having
           tasted
           of
           the
           Powers
           of
           the
           World
           to
           come
           ,
           do
           Despight
           unto
           the
           Spirit
           of
           God
           :
           Nor
           do
           any
           of
           his
           Divine
           Perfections
           incline
           him
           to
           overcome
           the
           Resistance
           of
           
           all
           other
           obstinate
           Sinners
           ;
           and
           therefore
           God
           may
           justly
           say
           ,
           
             Behold
             ye
             Rejecters
             ,
             and
             wonder
             ,
             and
             perish
             !
          
        
         
           This
           way
           doth
           well
           quadrate
           with
           ,
           and
           is
           much
           confirmed
           by
           the
           signal
           Sentence
           of
           the
           most
           universally
           applauded
           of
           all
           the
           Fathers
           ,
           and
           the
           greatest
           Antipelagian
           Augustine
           ,
           saying
           ,
           
             Deut
             neminem
             deserit
             nisi
             à
             quo
             prius
             deseritur
             ,
          
           God
           forsaketh
           none
           but
           those
           that
           first
           forsake
           him
           .
           This
           must
           import
           more
           than
           forgetting
           ,
           neglecting
           ,
           or
           not
           obeying
           God
           :
           It
           must
           imply
           an
           Application
           to
           God
           ,
           and
           Consideration
           whether
           to
           cleave
           to
           Sin
           ,
           or
           endeavour
           to
           return
           to
           him
           ,
           with
           Consideration
           of
           a
           possibility
           of
           it
           ,
           and
           an
           Offer
           of
           Mercy
           upon
           Repentance
           ,
           and
           after
           all
           a
           rejecting
           of
           the
           Offer
           ,
           and
           resolving
           not
           to
           repent
           ,
           but
           to
           cleave
           to
           Sin
           ,
           either
           absolutely
           ,
           or
           for
           a
           time
           ,
           as
           most
           do
           who
           leave
           Repentance
           to
           old
           Age
           ,
           or
           Death-bed
           ,
           that
           in
           the
           mean
           time
           they
           may
           enjoy
           their
           beloved
           Sins
           .
        
         
           I
           shall
           conclude
           ,
           with
           craving
           humble
           Pardon
           for
           what
           through
           the
           Weakness
           of
           my
           Capacity
           I
           have
           thought
           or
           said
           unsutably
           to
           the
           Infinite
           Perfections
           of
           my
           most
           glorious
           God
           ;
           and
           with
           this
           Acknowledgment
           and
           Exaltation
           of
           the
           Bounty
           ,
           Mercy
           ,
           and
           Faithfulness
           of
           God
           towards
           Mankind
           ,
           in
           the
           most
           profound
           Veneration
           ,
           adore
           Him
           ,
           saying
           ,
        
         
           
             Holy
             ,
             Holy
             ,
             Holy
             Lord
             God
             Almighty
             !
             Heaven
             and
             Earth
             are
             full
             of
             the
             Glory
             ,
             and
             of
             thy
             Grace
             ,
             which
             thou
             freely
             and
             effectually
             givest
             to
             all
             Men
             capable
             of
             the
             Offer
             of
             Grace
             ,
             who
             do
             not
             reject
             that
             Offer
             by
             sinning
             against
             the
             Holy
             Ghost
             ,
             or
             
             cleaving
             obstinately
             to
             their
             other
             known
             and
             predominant
             Sins
             ,
             from
             which
             they
             refuse
             to
             be
             reclaimed
             ;
             yet
             thou
             savest
             some
             of
             these
             by
             thy
             superabundant
             and
             insuperable
             Grace
             ,
             pulling
             them
             as
             Firebrands
             out
             of
             the
             Fire
             .
             And
             all
             by
             the
             Merits
             and
             Mediation
             of
             thy
             only
             Son
             ,
             our
             Saviour
             ,
             the
             Lord
             Jesus
             Christ.
             To
             the
             Father
             ,
             Son
             and
             Eternal
             Spirit
             ,
             consubstantial
             in
             Personal
             Trinity
             ,
             and
             individual
             Unity
             ,
             be
             Glory
             eternally
             World
             without
             end
             .
          
        
         
           Amen
           .
        
         
           FINIS
           .
        
      
    
     
       
         
           ADVERTISEMENTS
           .
        
         
           NEwly
           printed
           ,
           The
           Holy
           Bible
           ,
           containing
           the
           Old
           Testament
           and
           the
           New
           :
           with
           Annotations
           and
           Parallel
           Scriptures
           .
           To
           which
           is
           annexed
           the
           Harmony
           of
           the
           Gospels
           :
           As
           also
           the
           Reduction
           of
           the
           Jewish
           Weights
           ,
           Coins
           and
           Measures
           ,
           to
           our
           English
           Standards
           .
           And
           a
           Table
           of
           the
           Promises
           in
           Scripture
           .
           By
           
             Samuel
             Clark
          
           ,
           Minister
           of
           the
           Gospel
           .
           Printed
           in
           Folio
           of
           a
           very
           fair
           Letter
           ,
           and
           excellent
           Paper
           ;
           the
           like
           never
           besore
           in
           one
           Volume
           .
        
         
           The
           four
           Last
           Things
           ,
           viz.
           Death
           ,
           Judgment
           ,
           Heaven
           ,
           Hell
           ,
           Practically
           consider'd
           and
           applied
           in
           several
           Discourses
           .
           By
           
             William
             Bates
          
           ,
           D.
           D.
           
        
         
           Both
           printed
           for
           
             B.
             Aylmer
          
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61251-e1320
           
             Zanchius
             .
          
           
             More
             .