A correct copy of some notes concerning Gods decrees especially of reprobation / written for the private use of a friend in Northamptonshire ; and now published to prevent calumny.
         Pierce, Thomas, 1622-1691.
      
       
         This text is an enriched version of the TCP digital transcription A54833 of text R26882 in the  English Short Title Catalog (Wing P2170). Textual changes  and metadata enrichments aim at making the text more  computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.  The text has been tokenized and linguistically annotated with  MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish.  This text has not been fully proofread 
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         EarlyPrint Project
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         ESTC R26882
         09570829
         ocm 09570829
         43672
         
           
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         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A54833)
         Transcribed from: (Early English Books Online ; image set 43672)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 1337:36)
      
       
         
           
             A correct copy of some notes concerning Gods decrees especially of reprobation / written for the private use of a friend in Northamptonshire ; and now published to prevent calumny.
             Pierce, Thomas, 1622-1691.
          
           [4], 74, [1] p.
           
             Printed by E. Cotes for R. Royston,
             London :
             1655.
          
           
             "Epistle dedicatory" signed: T.P.
             Reproduction of original in the Union Theological Seminary Library, New York.
          
        
      
    
     
       
         eng
      
       
         
           God -- Wrath.
           Judgment of God.
           Theology, Doctrinal.
        
      
    
       A54833  R26882  (Wing P2170).  civilwar no A correct copy of some notes concerning Gods decrees, especially of reprobation. Written for the private use of a friend in Northamptonshire Pierce, Thomas 1655    37634 147 230 0 0 0 0 100 F  The  rate of 100 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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           A
           CORRECT
           COPY
           OF
           SOME
           NOTES
           
             Concerning
          
           Gods
           Decrees
           ,
           Especially
           Of
           
             REPROBATION
             .
          
        
         
           Written
           for
           the
           
             private
             Use
          
           of
           a
           
             Friend
          
           in
           
             Northampton-Shire
             .
          
           And
           now
           
             published
          
           to
           
             prevent
             Calumny
             .
          
        
         
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             Isocrat
             .
          
        
         
           
             LONDON
             ,
          
           Printed
           by
           
             E.
             Cotes
          
           for
           
             R.
             Royston
          
           at
           the
           
             Angel
          
           in
           
             Ivie-Lane
             ,
          
           M.
           DC
           .
           LV
           .
        
      
       
       
       
         
           To
           a
           
             Person
          
           of
           
             Honour
          
           and
           
             Integrity
             ,
          
           who
           was
           the
           
             principal
             perswader
          
           to
           this
           
             Publication
             .
          
        
         
           
             THough
             I
             could
             not
             well
             answer
             your
          
           former
           Reasons
           
             why
             I
             should
             publish
             a
          
           true
           Copy
           
             to
          
           anticipate
           
             a
          
           false
           
             one
             ,
             yet
             I
             was
             willing
             to
             be
          
           obstinate
           
             in
             a
             case
             of
          
           this
           nature
           ;
           
             wherein
             to
          
           vindicate
           
             my
          
           credit
           ,
           
             did
             seem
             (
             to
             me
             )
             too
             great
             a
          
           prejudice
           
             to
             my
          
           ease
           ;
           
             and
             was
             thought
             (
             by
             some
             friends
             )
             to
             be
             a
          
           hazarding
           
             of
             my
          
           safety
           .
           
             And
             as
             I
             have
             never
             been
             delighted
             to
             lye
          
           busking
           
             in
             the
          
           Sun
           ,
           
             so
             of
             late
             (
             more
             especially
             )
             I
             have
             been
             even
             so
          
           Amorous
           
             of
             living
          
           retiredly
           
             in
             the
          
           shade
           ,
           
             that
             I
             would
             fain
             have
             provided
             for
             my
          
           Peace
           
             and
          
           Quiet
           ,
           
             as
             more
             considerable
             to
          
           me
           
             then
             my
          
           Reputation
           .
           
             Not
             that
             I
             dare
             be
             so
          
           wedded
           
             to
          
           ease
           ,
           
             or
          
           safety
           ,
           
             as
          
           guiltily
           
             to
          
           court
           
             them
             by
          
           sloth
           ,
           
             or
          
           cowardize
           ;
           
             nor
             that
             I
             dare
             be
             so
          
           indifferent
           
             to
             the
          
           good
           opinion
           
             of
          
           good
           men
           ,
           
             as
             not
             to
          
           desire
           
             to
             be
             very
          
           well
           thought
           on
           ;
           
             but
             because
             I
             had
             resolv'd
             to
          
           sit
           
             and
          
           smile
           
             upon
             my
          
           sufferings
           ,
           
             and
             to
             purchase
             the
          
           continuance
           
             of
             my
          
           beloved
           obscurity
           
             and
          
           repose
           ,
           
             by
             that
             which
             I
             thought
             a
          
           lawful
           means
           ;
           
             even
             the
          
           burying
           
             my self
             amongst
             my
          
           books
           ,
           
             and
             living
             under
             the
          
           protection
           
             of
          
           passive
           silence
           .
           
             But
             having
             put
             my
          
           Judgement
           
             into
             other
             mens
          
           hands
           ,
           
             and
             more
             especially
             into
          
           yours
           ,
           
             and
             being
             perfectly
          
           conquer'd
           
             by
             your
          
           this
           weeks
           
             letter
             ,
             who
             was
             but
          
           disorder'd
           
             by
             your
          
           last
           ,
           
             (
             against
             which
             I
             must
             confesse
             I
             did
             rather
          
           stand
           out
           ,
           
             by
             an
             affected
          
           deafnesse
           ,
           
             then
             any
             real
             dissent
             )
             and
             being
             now
             no
             longer
             threatned
             by
          
           bare
           report
           ,
           
             but
             by
          
           one
           
             who
             professeth
          
           (
           
             under
          
           hand
           
             and
          
           Seal
           )
           
             to
             have
             
             been
             writing
             against
          
           papers
           
             which
             he
             cals
          
           mine
           ,
           (
           
             adding
             ,
             that
             he
             intends
             to
             make
             them
          
           publick
           )
           
             I
             finde
             my self
             brought
             to
             such
             an
             unfortunate
          
           Dilemma
           ,
           
             (
             either
             of
             having
             a
          
           false
           copy
           
             printed
             ,
             or
             else
             of
             printing
             a
          
           true
           copy
           
             to
             discountenance
             the
          
           false
           ,
           )
           
             that
             I
          
           must
           
             pitch
             upon
             this
          
           latter
           
             as
             the
          
           lesser
           evil
           .
           
             And
             so
             your
          
           wishes
           
             and
             my
          
           fears
           
             are
             come
             upon
             me
             ;
             whilest
             I
             lie
             under
             a
          
           necessity
           
             of
          
           going
           abroad
           
             into
             the
          
           world
           ,
           
             meerly
             in
             order
             to
             my
             very
          
           privacy
           
             and
          
           peace
           .
           
             For
             the
             very
             same
          
           Letter
           
             which
             threatens
             the
          
           publishing
           
             of
          
           papers
           falsly
           
             bearing
             my
          
           Name
           ,
           
             cals
             me
             the
          
           Grandchilde
           
             of
          
           Pelagius
           ,
           the
           Enemy
           of
           God
           ,
           of
           Christ
           ,
           
             and
          
           of
           his
           Church
           ,
           
             with
             more
             such
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             then
             I
             will
             ever
             repay
             in
             kinde
             .
             The
             greatest
             revenge
             that
             I
             will
             seek
             ,
             shall
             be
          
           (
           
             in
          
           love
           
             to
             his
          
           person
           )
           
             to
          
           conceal
           
             his
          
           Name
           .
           
             I
             hope
             my
          
           Soul
           
             hath
             been
          
           dieted
           with
           cleaner
           food
           ,
           
             then
             to
          
           break
           out
           
             at
             the
          
           mouth
           
             into
             such
          
           exulcerate
           Erysipelas
           .
           
             And
             that
             I
             shall
          
           get
           moderation
           
             by
             those
             very
          
           means
           ,
           
             by
             which
             I
             finde
             some
             men
             have
          
           lost
           
             it
             .
             And
             though
             I
             hope
             it
             doth
             not
             lie
             in
             the
             power
             of
             any
             man
             to
          
           infect
           
             my
          
           Name
           
             with
             such
             a
          
           Leprosie
           ,
           
             as
             to
             make
             it
          
           loathsome
           
             to
          
           such
           
             persons
             by
             whom
             I
             desire
             to
             be
          
           approved
           ,
           
             yet
             have
             I
          
           hated
           
             the
          
           publication
           
             of
             this
             my
          
           scribling
           ,
           
             for
             fear
             some
          
           young
           
             or
          
           old
           Trojan
           
             should
             make
             it
             an
          
           Apple
           
             of
          
           Altercation
           .
           
             For
             you
             know
             this
          
           Age
           
             is
             full
             of
          
           Salamanders
           ,
           
             who
             never
             live
             so
             pleasantly
             as
             in
             the
          
           Fire
           
             of
          
           Contention
           :
           
             in
             hopes
             to
          
           expire
           
             and
             to
             be
             buried
          
           (
           
             like
             some
          
           Pausanias
           
             or
          
           Herostratus
           )
           
             in
             the
          
           Armes
           
             of
          
           Fame
           ,
           
             though
             not
             of
          
           Glory
           .
           
             And
             truly
             this
             is
             the
             reason
             ,
             why
             I
             have
          
           suffer'd
           
             so
          
           long
           
             in
             so
          
           deep
           
             a
          
           silence
           ;
           
             even
          
           hating
           
             the
          
           means
           ,
           
             because
          
           abhorring
           
             the
          
           effects
           ,
           
             of
             a
          
           Vindication
           ;
           
             and
             desiring
             that
             what
             I
          
           built
           
             upon
             such
          
           controverted
           subjects
           ,
           
             might
             be
          
           (
           
             like
          
           Solomons
           Temple
           )
           
             without
             the
             least
          
           noise
           
             of
          
           Axe
           
             or
          
           Hammer
           .
           
             If
             I
             
             had
          
           lookt
           
             upon
          
           my self
           
             with
             so
             much
          
           reverence
           ,
           
             as
             to
             have
             made
             my self
             beleeve
             I
             could
             be
          
           publ●ckly
           useful
           ,
           
             I
             would
             have
             fasten'd
             upon
             a
          
           subject
           
             which
             should
             have
             been
          
           fitter
           ,
           
             and
             more
          
           easie
           ,
           
             more
          
           profitable
           
             and
          
           pleasant
           ,
           
             and
             every
             way
             more
          
           acceptable
           
             to
          
           my self
           ,
           
             and
          
           others
           .
           
             I
             have
             been
             very
             attentive
             to
             that
             preaching
             of
          
           Siracides
           ,
           Search
           not
           the
           things
           that
           are
           above
           thy
           strength
           ,
           but
           
           what
           is
           commanded
           thee
           think
           thereupon
           with
           reverence
           ,
           
             &c.
             
             And
             whilest
             I
             consider
             ,
             that
          
           God
           will
           render
           to
           every
           man
           (
           
             not
             according
             to
             his
          
           opinions
           ,
           
             but
          
           )
           according
           to
           his
           works
           ;
           
             I
             do
             not
             think
             it
             so
             good
             a
             task
             ,
          
           
           
             to
             make
             men
          
           orthodox
           Christians
           ,
           
             as
             to
             make
             them
          
           honest
           
             and
          
           sincere
           
             ones
             .
             If
             I
             had
             been
             one
             of
          
           those
           ,
           
             who
             prefer
             the
          
           Truth
           
             of
          
           opinion
           
             to
             the
          
           Truth
           
             of
          
           practise
           ,
           
             and
             hate
             a
             man
             more
             for
             the
          
           least
           Error
           
             of
             his
          
           Judgement
           ,
           
             then
             for
             the
          
           greatest
           obliquity
           
             of
             his
          
           Will
           ,
           
             I
             might
             indeed
             have
             been
          
           forward
           
             on
          
           such
           
             a
          
           Subject
           .
           
             But
             because
             I
             have
          
           seriously
           observed
           ,
           
             that
             whilest
             men
          
           scamble
           
             too
          
           eagerly
           
             after
             the
          
           Truth
           
             of
          
           Religion
           ,
           
             they
          
           (
           
             in
             the
          
           heat
           
             of
          
           Contention
           )
           
             do
          
           lose
           
             the
          
           practise
           
             of
             it
             ,
             I
             have
             passed
             the
          
           hardest
           censure
           
             upon
             my
             present
          
           necessity
           ,
           
             and
             have
             been
          
           (
           
             hitherto
          
           )
           
             the
          
           unkindest
           man
           
             in
             the
          
           world
           
             to
             mine
          
           own
           Publication
           .
           
             But
             you
          
           (
           
             Sir
          
           )
           
             are
             to
          
           thank
           
             me
             for
             my
          
           misfortune
           ,
           
             in
             submission
             to
             whose
          
           Judgement
           ,
           
             I
             have
             offered
          
           violence
           
             to
             mine
          
           own
           .
           
             I
             may
             be
             a
          
           stranger
           
             to
             my
          
           self
           
             through
             the
          
           deceitfulnesse
           
             of
             my
          
           Heart
           ,
           
             but
             if
             my
          
           Heart
           
             doth
          
           not
           deceive
           
             me
             ,
             no
             man
             living
             hath
             gone
             to
          
           Presse
           
             with
             greater
          
           vanity
           ,
           
             then
             I
             go
             now
             with
          
           self-denial
           .
           
             I
             am
             sure
             my
          
           aversenesse
           
             to
             this
          
           publication
           
             hath
          
           extorted
           
             from
             me
             an
          
           unproportionable
           length
           
             both
             of
             this
             my
          
           Letter
           
             to
          
           your self
           ,
           
             and
             of
             my
          
           Paraenesis
           
             to
             the
          
           Reader
           ;
           
             which
             makes
             a
          
           Portal
           
             too
          
           large
           
             for
             the
          
           littlenesse
           
             of
             the
          
           Cottage
           
             to
             which
             it
          
           leads
           .
           
             Which
             as
             I
          
           first
           submitted
           
           
             to
             your
          
           Judgement
           ,
           
             so
             must
             I
             now
          
           commit
           
             it
             to
             your
          
           disposal
           ,
           
             and
             withal
          
           commend
           
             it
             to
             your
          
           Protection
           .
           
             I
             say
             to
             your
          
           Protection
           ,
           
             because
          
           (
           
             whilest
             the
          
           Presse
           
             is
             so
          
           prostituted
           ,
           
             and
             the
          
           Age
           
             so
          
           prurient
           )
           
             it
             is
             not
             likely
             to
             be
             the
          
           safer
           
             for
             being
          
           innocent
           .
           
             It
             was
             not
             the
          
           modesty
           
             of
          
           Susanna
           
             that
             was
             able
             to
          
           secure
           
             her
             from
             the
          
           Indictment
           
             of
             the
          
           Elders
           ;
           
             and
             't
             was
             the
          
           innocence
           
             of
          
           Joseph
           ,
           
             which
             made
             his
          
           Mistresse
           
             pronounce
             him
          
           guilty
           .
           
             But
             had
             I
             imagined
          
           (
           
             as
             I
             did
             not
          
           )
           
             that
             my
          
           private
           Notes
           
             would
             have
             been
             so
          
           vitiated
           
             and
          
           exposed
           ,
           
             when
             I
             deliver'd
             them
             as
          
           whispers
           
             into
          
           one
           
             man's
          
           Ear
           ,
           
             I
             would
             infallibly
             have
             us'd
             them
             as
          
           Virginius
           
             did
             his
          
           vertuous
           Daughter
           ;
           
             that
             at
             least
             they
             might
             have
             gone
          
           unpolluted
           out
           
             of
             the
          
           world
           .
           
             But
             since
             they
             are
             unhappily
          
           condemn'd
           
             to
          
           live
           
             in
             spight
             of
             all
             my
             endevours
             to
             have
          
           supprest
           
             them
             ,
          
           (
           Pro
           supplicio
           est
           ,
           non
           potuisse
           mori
           ,
           )
           
             and
             that
          
           you
           will
           
             have
             them
          
           rather
           
             to
             be
             shew'd
             by
          
           me
           ,
           
             in
             their
          
           natural
           shape
           ,
           
             then
             by
             any
          
           strange
           
             man
             ,
             in
             any
          
           uncharitable
           disguise
           ;
           
             I
             hope
             that
             you
             will
             secure
             me
             from
          
           farther
           trouble
           ,
           
             by
             undertaking
             its
          
           vindication
           
             against
             any
          
           pragmatick
           person
           ,
           
             who
             shall
             possibly
             abuse
             either
          
           them
           ,
           
             or
          
           me
           .
           
             For
             the
          
           temptation
           
             must
             be
          
           greater
           ,
           
             and
             the
          
           necessity
           
             more
          
           urgent
           
             then
             I
             hope
             it
             will
             be
             ,
             if
             I
          
           draw
           
             at
             either
          
           end
           
             of
             the
          
           Saw
           
             of
          
           strife
           .
           
             But
             you
             have
          
           leisure
           
             as
             well
             as
          
           skill
           ;
           
             and
             you
             are
             able
             to
          
           forget
           
             your
          
           rank
           
             and
          
           Quality
           ,
           
             in
          
           favour
           
             to
          
           him
           ,
           
             who
             does
             honour
             your
          
           vertues
           
             and
          
           Erudition
           ,
           
             above
             your
          
           Fortune
           
             and
             your
          
           Bloud
           .
           
             And
             who
             is
             not
             more
             by
          
           obligation
           
             of
          
           Duty
           ,
           
             then
             by
             the
             peculiar
             inclinations
             of
             his
             Soul
             ,
          
        
         
           
             Sir
             ,
          
           
             Your
             most
             affectionate
             ,
             obliged
             ,
             And
             humble
             Servant
             ,
             
               T.
               P.
               
            
          
        
      
    
     
       
       
         
           A
           
             PARAENESIS
          
           to
           the
           
             Reader
             .
          
        
         
           
             (
             
               Shewing
               the
            
             first
             occasion
             
               of
               this
            
             following
             Discourse
             ,
             
               and
               the
            
             Author's
             necessity
             
               to
               make
               it
            
             publick
             .
             )
          
        
         
           SECT.
           1.
           
        
         
           THat
           I
           am
           subject
           to
           
             errors
             ,
          
           it
           is
           no
           
             humility
          
           to
           acknowledge
           ;
           it
           being
           no
           more
           then
           to
           confesse
           ,
           that
           I
           carry
           about
           me
           the
           infirmities
           of
           a
           
             man
             ;
          
           which
           whosoever
           doth
           not
           ,
           let
           
             him
             cast
             the
             first
             stone
             at
             me
             .
          
           But
           whether
           or
           no
           I
           am
           an
           
             Heretique
             ,
          
           or
           a
           
           
             dangerous
             person
             ,
          
           I
           d●…sire
           my
           
             Censors
          
           may
           be
           my
           
             Iudges
             ;
          
           and
           do
           therefore
           addresse
           this
           present
           
             Apologie
          
           and
           
             Appeal
             ,
          
           not
           to
           the
           
             kindnesse
          
           and
           
             partiality
          
           of
           my
           dearest
           
             friends
             ,
          
           but
           to
           the
           very
           
             jealousies
          
           and
           
             prejudices
          
           of
           my
           severest
           
             enemies
             .
          
           I
           bar
           the
           suffrage
           of
           none
           ,
           but
           the
           
             accuser
             of
             the
             Brethren
             ,
          
           that
           
             Abaddon
          
           or
           
           
             Apollyon
             ,
          
           so
           
             very
             skilfull
             to
             destroy
             ,
             who
             is
             the
             Father
             of
             Lies
             ,
          
           and
           was
           
             a
             murderer
             from
             the
             beginning
             .
          
           
        
         
           2.
           
           I
           do
           professe
           in
           the
           presence
           of
           that
           
             punctuall
             Register
          
           within
           me
           ,
           (
           to
           which
           I
           bear
           a
           greater
           
             reverence
          
           then
           to
           
             affront
          
           it
           with
           a
           premeditated
           and
           
             wilfull
             Lie
          
           )
           that
           I
           do
           not
           
             unsheath
          
           my
           
             Pen
             ,
          
           to
           
             wound
          
           the
           
             reputation
          
           of
           any
           man
           living
           .
           But
           since
           mine
           own
           lies
           
             bleeding
          
           
           in
           the
           mouths
           of
           
             some
             ,
          
           whose
           very
           
             Tongues
          
           have
           
             Teeth
             ,
          
           which
           
             bite
          
           much
           
             harder
          
           then
           I
           will
           ever
           allow
           
             mine
             ,
          
           (
           and
           if
           there
           happen
           to
           be
           any
           in
           all
           my
           papers
           ,
           I
           shall
           not
           think
           it
           
             painful
          
           to
           have
           them
           
             drawn
          
           )
           it
           is
           but
           needful
           that
           I
           be
           clothed
           at
           least
           with
           
             armour
          
           of
           
             defence
             .
          
           I
           meant
           indeed
           at
           the
           first
           ,
           only
           to
           have
           
             armed
          
           my self
           with
           
             silence
             ,
          
           that
           my
           
             reservednesse
          
           and
           
             obscurity
          
           might
           keep
           me
           
             safe
             :
          
           and
           even
           now
           that
           I
           am
           
             forced
          
           and
           as
           it
           were
           
             drag'd
          
           into
           the
           
             field
             ,
          
           I
           contend
           not
           for
           
             victory
             ,
          
           but
           for
           an
           
             honourable
             Retreat
             .
          
           And
           if
           after
           I
           have
           suffer'd
           ,
           I
           may
           be
           
             competently
             safe
             ,
          
           I
           will
           thank
           my
           
             Buckler
             ,
          
           but
           not
           my
           
             Sword
             .
          
           Even
           now
           that
           I
           am
           
             writing
             ,
          
           it
           is
           with
           a
           kinde
           of
           
             willingnesse
          
           to
           
             blot
          
           it
           
             out
             ;
          
           and
           do
           only
           
             so
          
           do
           it
           ,
           as
           preferring
           an
           
             inconvenience
          
           before
           a
           
             mischief
             .
          
        
         
           3.
           
           There
           had
           been
           a
           
             private
             conference
          
           betwixt
           a
           Gentleman
           and
           my self
           ,
           which
           (
           for
           his
           further
           satisfaction
           )
           I
           threw
           hastily
           into
           a
           paper
           ;
           every
           whit
           as
           
             incohaerent
             ,
          
           as
           it
           had
           been
           in
           our
           
             oral
          
           and
           
             extemporary
             Discourses
             :
          
           a
           Discourse
           which
           of
           necessity
           was
           forc'd
           to
           be
           without
           
             method
          
           as
           without
           
             premeditation
             ;
          
           because
           (
           in
           my
           
             answers
          
           to
           his
           
             objections
          
           )
           I
           was
           bound
           to
           
             follow
          
           after
           the
           measure
           that
           I
           was
           
             led
             .
          
           I
           thought
           the
           thing
           so
           
             inconsiderable
             ,
          
           as
           not
           to
           vouchsafe
           it
           a
           
             reading
             over
             ,
          
           but
           just
           as
           it
           was
           written
           ,
           delivered
           it
           instantly
           to
           my
           friend
           ,
           to
           be
           returned
           (
           when
           he
           had
           used
           it
           )
           unto
           the
           
             usual
             place
             of
             my
             forgetfulnesse
             .
          
           And
           forgotten
           it
           was
           so
           long
           ,
           that
           truly
           I
           know
           not
           how
           long
           it
           was
           ;
           till
           discoursing
           with
           another
           Gentleman
           upon
           the
           very
           same
           subject
           ,
           I
           found
           my
           memory
           awak'd
           by
           that
           
             sleeping
             scribble
             ;
          
           but
           (
           forgetting
           that
           
             secrets
          
           do
           cease
           to
           be
           so
           ,
           when
           they
           are
           
             told
          
           though
           but
           to
           
             one
             ,
          
           and
           
           that
           with
           strict
           conjurations
           of
           greatest
           
             secrecy
          
           )
           I
           gave
           him
           leave
           to
           peruse
           it
           as
           his
           leisure
           serv'd
           him
           .
           It
           seems
           this
           Gentleman
           had
           a
           
             Confident
             ,
          
           as
           well
           as
           I
           ;
           and
           so
           my
           
             original
          
           increas'd
           and
           multiplied
           into
           many
           false
           copies
           ,
           of
           which
           
             not
             one
          
           was
           like
           the
           
             Mother
             .
          
           Now
           that
           my
           paper
           went
           abroad
           by
           the
           help
           of
           more
           
             hands
          
           then
           one
           ,
           was
           against
           my
           
             knowledge
             ,
          
           against
           my
           
             will
             ,
          
           against
           my
           
             precept
             ,
          
           against
           my
           
             care
             ,
          
           and
           lastly
           against
           my
           
             best
             endevours
          
           to
           
             recal
          
           it
           .
           It
           having
           been
           absolutely
           impossible
           ,
           that
           I
           should
           love
           the
           
             publication
          
           of
           my
           
             poor
             Abortive
             ,
          
           who
           never
           esteemed
           my
           
             ripest
          
           and
           most
           
             legitimate
             productions
          
           to
           be
           any
           way
           worthy
           of
           
             publique
             view
             .
          
           So
           far
           was
           I
           from
           an
           
             ambition
          
           of
           being
           known
           by
           a
           
             disfigured
          
           and
           
             mis
             shapen
             childe
             ,
          
           that
           when
           I
           first
           heard
           of
           its
           
             travels
             ,
          
           it
           was
           faln
           out
           of
           my
           
             memory
             ;
          
           and
           when
           it
           came
           to
           me
           in
           a
           
             disguise
             ,
          
           it
           was
           quite
           out
           of
           my
           
             knowledge
             .
          
        
         
           4.
           
           I
           do
           acknowledge
           the
           great
           
             abstrusenesse
          
           of
           the
           whole
           subject
           on
           which
           I
           treated
           ,
           and
           the
           
             disproportion
          
           of
           
           my
           faculties
           to
           undertake
           or
           manage
           it
           .
           For
           if
           the
           learned
           Bishop
           
             Andrewes
          
           did
           choose
           with
           S.
           
             Austin
             ,
          
           much
           more
           may
           I
           with
           Bishop
           
             Andrewes
             ,
          
           rather
           to
           
             hear
          
           then
           to
           
             speak
          
           of
           these
           
             Insearchables
             .
          
           I
           do
           not
           hope
           to
           fathom
           either
           the
           
             Bathos
          
           of
           the
           
             Apostle
             ,
          
           or
           
           the
           
             Psalmists
             Abysse
             .
          
           But
           I
           expect
           to
           be
           pardon'd
           ,
           if
           
           when
           my
           way
           is
           slippery
           ,
           I
           take
           heed
           to
           my
           
             footing
             ;
          
           and
           so
           eschew
           the
           
             precipice
             ,
          
           as
           not
           to
           run
           upon
           the
           
             Wolfe
             .
          
           It
           is
           not
           the
           businesse
           of
           this
           
             paper
             ,
          
           either
           to
           state
           an
           
             old
             question
          
           in
           a
           
             new
             found
             way
             ,
          
           or
           to
           publish
           my
           
             judgement
          
           as
           a
           
             considerable
             thing
             .
             Who
          
           am
           I
           ,
           that
           I
           should
           
             moderate
          
           between
           the
           
             Remonstrants
          
           and
           
             Anti-remonstrants
             ?
          
           
           betwixt
           S.
           
             Austin
          
           and
           
             other
             Fathers
             ?
          
           betwixt
           
             him
          
           and
           
             himself
             ?
          
           betwixt
           the
           
             Synod
          
           of
           
             Dort
             ,
          
           and
           that
           other
           at
           
             Augusta
             ?
          
           betwixt
           the
           
             Dominicans
          
           and
           the
           
             Iesuites
             ?
             Arminius
          
           and
           Mr.
           
             Perkins
             ?
             Twisse
          
           and
           
             Bellarmine
             ?
          
           or
           betwixt
           
             Whitaker
          
           and
           
             Baro
             ?
          
           Much
           indeed
           may
           be
           
             excus'd
             ,
          
           because
           much
           may
           be
           
             look't
          
           for
           ,
           from
           such
           reverend
           Prelates
           ,
           as
           were
           
             Overall
             ,
          
           and
           
             Davenant
             .
          
           But
           I
           beleeve
           ,
           amongst
           the
           
             Clergy
          
           there
           is
           not
           
             one
          
           in
           a
           
             hundred
          
           fit
           to
           
             speak
          
           of
           these
           
             Mysteries
             ;
          
           and
           amongst
           the
           
             Laity
          
           not
           
             one
          
           in
           a
           
             thousand
             ,
          
           that
           's
           fit
           to
           
             hear
          
           them
           .
           Hence
           was
           that
           
             silence
          
           first
           ,
           and
           afterwards
           that
           
             secrecie
             ,
          
           wherein
           I
           fain
           would
           have
           
             buried
          
           mine
           own
           
             conjectures
             :
          
           and
           even
           now
           that
           I
           am
           
             forc'd
          
           to
           be
           more
           publique
           then
           I
           
             meant
             ,
          
           (
           by
           the
           many
           
             false
             copies
          
           of
           my
           
             discourse
             ,
          
           whereof
           
             one
          
           of
           the
           
             falsest
          
           is
           now
           preparing
           for
           the
           
             presse
             ,
          
           by
           one
           ,
           who
           it
           seems
           is
           at
           very
           
             great
             leisure
          
           )
           it
           is
           not
           at
           all
           from
           any
           
             ambition
          
           to
           be
           
             follow'd
             ,
          
           but
           from
           an
           humble
           
             desire
          
           to
           be
           
             rightly
             understood
             ;
          
           and
           do
           therefore
           only
           pretend
           to
           an
           
             Apologie
             ,
          
           and
           an
           
             Appeal
             .
          
           First
           ,
           an
           
             Apologie
          
           for
           my
           
             imprudence
             ;
          
           that
           I
           could
           think
           such
           a
           secret
           might
           be
           communicated
           to
           
             one
             ;
          
           and
           so
           betray
           those
           
             papers
          
           to
           the
           
             Light
             ,
          
           which
           belonged
           only
           to
           the
           
             Fire
             .
          
           Secondly
           ,
           an
           
             Appeal
             ,
          
           whether
           I
           am
           a
           
             Pelagian
             ,
          
           or
           whether
           so
           much
           as
           a
           
             Massilian
             :
          
           or
           whether
           indeed
           I
           am
           not
           rather
           a
           very
           
             orthodox
             Protestant
          
           of
           the
           
             Church
          
           of
           
             England
             .
          
           I
           have
           
             managed
          
           my
           
             discourse
             ,
          
           as
           I
           
             ground
          
           my
           
             Faith
             ,
          
           not
           from
           the
           
             hidden
             Mysteries
          
           of
           God's
           
             secret
             will
             ,
          
           but
           from
           the
           
             clearest
             expressions
          
           of
           his
           
             written
             Word
             .
          
           Where
           ,
           of
           
             divers
          
           interpretations
           ,
           (
           as
           often
           as
           they
           are
           
             divers
          
           )
           I
           love
           to
           pitch
           upon
           
             that
             ,
          
           which
           I
           
           finde
           agreed
           upon
           by
           the
           
             wisest
          
           and
           the
           
             best
             ;
          
           and
           which
           ,
           in
           my
           
             shallow
             judgement
             ,
          
           (
           which
           yet
           is
           the
           
             deepest
          
           that
           I
           
             have
          
           )
           doth
           seem
           the
           
             safest
             ,
          
           and
           the
           most
           
             sutable
          
           to
           the
           
             Analogie
             of
             Faith
             .
          
           Even
           
             Babes
          
           and
           
             Idiots
          
           have
           this
           advantage
           of
           their
           
             betters
             ,
          
           to
           be
           
             afraid
          
           of
           that
           
             fire
          
           where
           
             wiser
          
           men
           have
           been
           
             burnt
             .
          
           And
           
             sad
             experience
          
           hath
           
             taught
             me
             ,
          
           (
           who
           am
           a
           
             Babe
          
           and
           an
           
             Idiot
          
           in
           respect
           of
           the
           
             aged
          
           and
           the
           
             wise
          
           )
           to
           
             steer
             aloof
          
           in
           my
           
             Doctrines
          
           from
           those
           fatal
           
             shelves
          
           whereon
           my
           own
           
             small
             vessel
          
           hath
           been
           
             soundly
             dashed
             ,
          
           and
           many
           others
           (
           much
           
             greater
          
           )
           as
           it
           were
           
             shipwrackt
          
           before
           mine
           
             eyes
             .
          
           This
           entirely
           is
           the
           reason
           ,
           why
           I
           have
           
             hovered
          
           a
           long
           time
           betwixt
           the
           
             Absolutenesse
          
           of
           a
           
             Decree
             ,
          
           and
           the
           
             Liberty
          
           of
           a
           
             Will
             ;
          
           like
           a
           
             trembling
             Needle
          
           betwixt
           
             two
             Loadstones
             ;
          
           or
           rather
           like
           a
           man
           
             newly
             walking
          
           upon
           a
           
             Rope
             ,
          
           who
           so
           
             ballanceth
          
           his
           body
           with
           his
           two
           
             hands
             ,
          
           that
           his
           
             continual
             fear
          
           of
           
             falling
             down
          
           is
           the
           only
           
             Tenure
          
           by
           which
           he
           
             stands
             .
          
           I
           dare
           not
           ,
           for
           my
           life
           ,
           be
           so
           
             bold
          
           as
           the
           
             Pelagians
             ,
          
           nor
           yet
           so
           bloudy
           as
           the
           
             Manichees
             .
          
           I
           would
           not
           
             split
          
           my
           judgement
           on
           the
           
             Symplegades
          
           of
           
             two
          
           intolerable
           
             mischiefs
             ,
          
           either
           by
           robbing
           God
           of
           his
           
             Efficiency
          
           in
           any
           
             one
             Act
          
           which
           is
           
             naturally
          
           good
           ;
           or
           by
           
             aspersing
          
           his
           
             Holinesse
          
           in
           any
           
             one
             Act
          
           which
           is
           
             morally
             evill
             .
          
           I
           do
           endevour
           to
           keep
           my self
           ,
           (
           and
           others
           committed
           to
           my
           
             keeping
          
           )
           both
           from
           the
           
             rock
          
           of
           
             Presumption
             ,
          
           and
           from
           the
           
             gulf
          
           of
           
             Despair
             .
          
           I
           
             steer
          
           as
           carefully
           as
           I
           can
           (
           in
           this
           so
           dangerous
           
             Archipelago
          
           )
           betwixt
           the
           
             nature
          
           of
           
             Gods
             will
             ,
          
           and
           the
           
             condition
          
           of
           mine
           
             own
             ;
          
           that
           so
           my
           
             Confidence
          
           may
           well
           consist
           with
           my
           
             Humility
             .
          
           
           I
           dare
           not
           
             impute
          
           to
           
             God
          
           what
           is
           
             unworthy
          
           for
           him
           to
           
             own
             ;
          
           nor
           
             arrogate
          
           to
           my
           
             self
          
           what
           is
           
             God's
             peculiar
             :
          
           and
           therefore
           settle
           my
           
             minde
          
           and
           my
           
             judgement
          
           upon
           these
           
             two
             Grounds
             .
          
        
         
           I.
           That
           all
           the
           
             Evil
          
           of
           
             sin
          
           which
           
             dwelleth
             in
             me
             ,
          
           or
           
           
             proceedeth
             from
             me
             ,
          
           is
           not
           imputable
           to
           
             God's
             will
             ,
          
           but
           entirely
           to
           
             mine
             own
             .
          
           The
           
             Serpent
          
           and
           the
           
             Protoplast
          
           were
           
             promoters
          
           of
           my
           guilt
           ,
           but
           
             my
             God
          
           was
           no
           promoter
           either
           of
           
             their
          
           guilt
           or
           
             mine
             .
             When
             the
             Serpent
             speaketh
             a
             lie
             ,
             he
             speaketh
             of
             his
             own
             ;
             He
             is
             the
             Father
             of
             lies
             ,
             and
             the
             works
             of
             your
             father
             ye
             will
             do
             ,
          
           Joh.
           8.
           44.
           
        
         
           II.
           That
           
             all
             the
             good
          
           which
           I
           
             do
             ,
          
           I
           do
           first
           
             receive
             ;
          
           not
           from
           
             any
          
           thing
           in
           my
           
             self
             ,
          
           but
           from
           the
           
             special
             Grace
          
           and
           
             favour
          
           of
           Almighty
           God
           ,
           who
           
             freely
          
           worketh
           in
           me
           ,
           both
           to
           
             will
          
           and
           to
           
             do
          
           of
           his
           
             good
             pleasure
             .
          
           Phil.
           2.
           13.
           
        
         
         
           
             CHAP.
             I.
             
          
           
             5.
             
             IF
             these
             are
             
               Principles
            
             to
             be
             
               granted
               ,
            
             my
             work
             is
             done
             ;
             for
             these
             are
             the
             
               Grounds
            
             on
             which
             I
             
               build
            
             my
             judgement
             ,
             and
             these
             are
             the
             
               Touchstones
            
             by
             which
             I
             
               try
            
             it
             .
             Whatsoever
             
             I
             beleeve
             concerning
             
               Election
            
             or
             
               Reprobation
               ,
            
             and
             those
             other
             
               Questions
            
             which
             are
             depending
             ,
             I
             do
             infer
             from
             these
             
               Truths
               ,
            
             which
             (
             as
             I
             suppose
             )
             cannot
             possibly
             
               deceive
            
             me
             .
             And
             whilest
             I
             stand
             to
             these
             
               Grounds
               ,
            
             I
             am
             not
             able
             to
             
               quit
            
             my
             
               judgement
               ,
            
             how
             little
             soever
             it
             shall
             be
             
               liked
            
             by
             such
             as
             are
             
               wittily
               unreasonable
               .
            
             So
             that
             my
             
               Principles
            
             be
             
               right
               ,
            
             I
             care
             not
             
               whither
            
             they
             
               carry
               me
               ,
            
             whilest
             
               Scripture
            
             and
             my
             
               best
               Care
            
             are
             both
             
               Guides
            
             in
             my
             
               conveyance
               ;
            
             for
             where
             the
             
               Premises
            
             are
             
               true
               ,
            
             the
             
               Conclusion
            
             cannot
             be
             
               false
               :
            
             all
             that
             needeth
             to
             be
             car'd
             for
             in
             the
             
               progresse
            
             of
             my
             
               search
               ,
            
             is
             the
             
               legality
            
             of
             the
             
               deduction
               ;
            
             which
             ,
             if
             it
             be
             
               wrong
               ,
            
             I
             shall
             be
             glad
             to
             hear
             of
             it
             for
             my
             
               instruction
               ;
            
             and
             if
             it
             be
             
               right
               ,
            
             it
             cannot
             choose
             but
             be
             
               Truth
            
             which
             leaps
             
               naturally
            
             forth
             from
             the
             
               womb
            
             of
             
               Truth
               .
            
          
           
             6.
             
             If
             by
             any
             inadvertency
             (
             either
             in
             
               me
               ,
            
             or
             the
             
               reader
            
             )
             my
             
               words
            
             seem
             to
             
               clash
            
             with
             my
             
               Belief
               ,
            
             it
             is
             by
             no
             other
             misfortune
             
             then
             befell
             S.
             
               Austin
               ,
            
             when
             he
             used
             such
             expressions
             against
             the
             
               Pelagians
               ,
            
             as
             seemed
             to
             contradict
             what
             he
             had
             spoken
             against
             the
             
               Manichees
               ;
            
             and
             yet
             he
             professeth
             it
             was
             not
             his
             
               judgement
               ,
            
             but
             his
             
               style
            
             only
             that
             was
             changed
             .
             The
             saying
             of
             
               Bucer
            
             is
             remarkable
             ,
             (
             and
             the
             more
             because
             it
             was
             
               Bucer's
            
             )
             That
             
               there
               was
               no
               such
               harm
               in
               what
               was
               said
               by
               the
               learned
               ,
               both
               ancient
               and
               modern
               ,
               concerning
               the
               freedome
               of
               the
               Will
               ,
               if
               things
               were
               taken
               as
               they
               were
               meant
               ,
            
             (
             that
             is
             to
             say
             )
             by
             the
             
               right
               handle
               :
            
             and
             that
             would
             oftner
             be
             done
             ,
             if
             the
             
               persons
            
             of
             some
             men
             were
             not
             a
             
               prejudice
            
             to
             their
             
               cause
               :
            
             for
             I
             finde
             the
             
               same
               words
            
             may
             passe
             with
             
               favour
            
             from
             
               one
               ,
            
             which
             would
             not
             be
             
               endured
            
             should
             
             they
             be
             spoken
             by
             
               another
               .
            
             One
             
               short
               example
            
             will
             not
             be
             
               burdensome
            
             to
             the
             
               Reader
               .
            
             Doctor
             
               Twisse
            
             himself
             hath
             said
             expresly
             ,
             
               That
               the
               justice
               of
               God
               doth
               not
               appear
               in
               the
               absolute
               or
            
             
             
               simple
               condemnation
               of
               his
               creature
               ,
               but
               in
               the
               condemnation
               of
               it
               for
               sin
               .
            
             
             Thus
             he
             speaketh
             in
             his
             
               Preface
               ,
            
             which
             is
             most
             of
             it
             spent
             against
             
               Arminius
               .
            
             I
             did
             but
             say
             the
             
               same
               words
            
             to
             some
             
               admirers
            
             of
             Dr.
             
             
             
             
               Twisse
               ,
            
             and
             yet
             was
             counted
             an
             
               Arminian
               ;
            
             which
             makes
             me
             heartily
             desire
             ,
             that
             I
             may
             meet
             with
             
               unbyas't
               and
               impartial
               Readers
               ;
            
             that
             whatsoever
             I
             shall
             say
             in
             these
             following
             papers
             ,
             may
             be
             
               compared
            
             with
             the
             two
             
               Principles
            
             which
             I
             have
             just
             now
             
               laid
               :
            
             I
             disallowing
             
               all
            
             that
             
               disagreeth
            
             with
             those
             
               principles
               ,
            
             as
             the
             
               unhappinesse
            
             of
             my
             
               pen
               ,
            
             or
             the
             
               unsteadinesse
            
             of
             my
             
               brain
               .
            
             I
             desire
             all
             may
             
               go
            
             for
             
               no
               more
            
             then
             it
             is
             
               worth
               .
            
             If
             I
             seem
             to
             any
             man
             to
             be
             
               overtaken
               in
               a
               fault
               ,
            
             he
             shall
             do
             well
             to
             
               restore
               me
               in
               the
               spirit
               of
               meeknesse
               ,
               remembring
            
             
             
               himself
               lest
               he
               also
               be
               tempted
               .
            
             If
             I
             am
             thought
             to
             be
             in
             the
             
               wrong
            
             by
             those
             that
             think
             themselves
             only
             in
             the
             
               〈◊〉
               ,
            
             they
             can
             conclude
             no
             worse
             of
             me
             ,
             then
             that
             
               I
               am
               not
               infallible
               :
            
             if
             in
             any
             thing
             I
             
               erre
               ,
            
             it
             is
             for
             
               want
            
             of
             
               apprehension
               ,
            
             not
             my
             
               unwillingness
            
             to
             
               apprehend
               ;
            
             nor
             am
             I
             
               severely
            
             to
             be
             censur'd
             ,
             for
             being
             every
             whit
             as
             
               dull
               ,
            
             as
             those
             
               thousands
               of
               thousands
            
             who
             have
             thought
             as
             I
             do
             .
             I
             hope
             my
             
               Reasons
            
             will
             make
             it
             appear
             ,
             that
             if
             I
             erre
             ,
             I
             am
             not
             
               affectedly
               ,
            
             but
             
               invincibly
            
             ignorant
             ;
             and
             so
             for
             being
             most
             
               unpassionately
               ,
            
             I
             am
             most
             
               pardonably
               erroneous
               .
            
             Or
             if
             I
             am
             thought
             not
             to
             be
             so
             ,
             I
             desire
             one
             favour
             from
             them
             that
             so
             think
             ,
             even
             that
             all
             my
             faults
             (
             whether
             
               real
            
             or
             
               supposed
            
             )
             may
             rather
             be
             laid
             upon
             my
             
               person
               ,
            
             then
             imputed
             to
             my
             
               Cause
               .
            
          
           
             7.
             
             Before
             I
             come
             to
             prove
             any
             thing
             from
             the
             
               first
            
             of
             my
             
               Principles
               ,
            
             I
             foresee
             a
             
               necessity
            
             to
             
               prove
            
             my
             
               Principles
            
             to
             be
             
               true
               ;
            
             for
             
               though
               the
               foolishnesse
               of
               man
               perverteth
               his
               way
               ,
               yet
               his
               heart
            
             
             
               fretteth
               against
               the
               Lord
               .
            
             There
             are
             men
             in
             the
             world
             of
             no
             
               small
               name
               ,
            
             who
             have
             told
             the
             world
             both
             out
             of
             the
             
               Pulpit
               ,
            
             and
             from
             the
             
               Presse
               ,
            
             that
             
               all
               the
               evill
               of
               sin
            
             which
             is
             
               in
               man
            
             proceedeth
             from
             
               God
            
             only
             as
             the
             
               Author
               ,
            
             and
             from
             
               Man
            
             only
             as
             the
             
               Instrument
               ;
            
             whether
             or
             no
             I
             am
             deceived
             ,
             let
             the
             
               Reader
            
             judge
             by
             this
             following
             
               Catalogue
            
             of
             
               Expressions
               .
            
             I
             forbear
             to
             name
             the
             
               Authors
            
             in
             meer
             
               civility
            
             to
             their
             
               persons
               :
            
             but
             I
             have
             them
             lying
             by
             me
             very
             particularly
             
               quoted
               ,
            
             and
             will
             produce
             them
             ,
             if
             I
             am
             challenged
             by
             any
             man's
             
               Doubt
            
             or
             
               Curiosity
               .
            
             The
             Expressions
             are
             such
             as
             these
             :
             (
             to
             begin
             with
             the
             mildest
             .
             )
          
           
             
             
               That
               
                 all
                 things
              
               happen
               ,
               not
               only
               by
               God's
               
                 Praescience
                 ,
              
               but
               
               by
               his
               expresse
               
                 order
              
               and
               positive
               
                 Decree
                 .
              
               Whereby
               many
               from
               the
               
                 womb
              
               are
               
                 devoted
              
               to
               certain
               and
               
                 inevitable
                 Destruction
                 ,
              
               that
               by
               their
               misery
               God's
               Name
               may
               be
               glorified
               .
            
             
               That
               God
               directeth
               his
               
                 voice
              
               to
               some
               men
               ,
               but
               that
               they
               
               may
               be
               so
               much
               the
               
                 deafer
                 ;
              
               he
               gives
               
                 light
              
               unto
               them
               ,
               but
               that
               they
               may
               be
               so
               much
               the
               
                 blinder
                 ;
              
               he
               offers
               them
               
                 instruction
                 ,
              
               but
               that
               they
               may
               be
               the
               more
               
                 ignorant
                 ;
              
               and
               he
               useth
               a
               
                 remedy
                 ,
              
               but
               to
               the
               end
               they
               may
               
                 not
              
               be
               
                 healed
                 .
              
            
             
               That
               a
               wicked
               man
               ,
               by
               the
               
                 just
                 impulse
              
               of
               
                 God
                 ,
              
               doth
               
               that
               which
               
                 is
                 not
                 lawful
                 for
                 him
                 to
                 do
                 .
              
            
             
               That
               the
               Devil
               and
               wicked
               men
               are
               so
               
                 restrained
              
               on
               every
               
               side
               with
               the
               
                 hand
              
               of
               
                 God
                 ,
              
               as
               with
               a
               
                 bridle
                 ,
              
               that
               they
               cannot
               
                 conceive
                 ,
              
               nor
               
                 contrive
                 ,
              
               nor
               
                 execute
              
               any
               
                 mischief
                 ,
              
               nor
               so
               much
               
               as
               
                 endevour
              
               its
               execution
               ,
               any
               farther
               then
               God
               himself
               doth
               (
               not
               
                 permit
              
               only
               ,
               but
               )
               
                 command
                 :
              
               nor
               are
               they
               only
               held
               in
               
                 fetters
                 ,
              
               but
               
                 compelled
              
               also
               as
               with
               a
               
                 bridle
                 ,
              
               to
               perform
               obedience
               to
               such
               commands
               .
            
             
               That
               
                 Theeves
              
               and
               
                 Murderers
              
               are
               the
               
                 instruments
              
               of
               the
               
                 Divine
              
               
               
                 Providence
                 ,
              
               which
               the
               Lord
               himself
               useth
               to
               execute
               his
               Judgements
               which
               he
               hath
               determined
               within
               himself
               ;
               and
               that
               
                 he
                 works
                 through
                 them
                 .
              
            
             
               That
               
                 Gods
                 Decree
                 ,
              
               by
               which
               any
               man
               is
               destined
               to
               condemnation
               
               for
               sin
               ,
               is
               not
               an
               
                 Act
                 of
                 his
                 Iustice
                 ,
              
               nor
               doth
               it
               
                 presuppose
                 sin
                 .
              
               Or
               if
               
                 Damnation
              
               doth
               
                 presuppose
                 sin
                 ,
              
               it
               doth
               not
               follow
               ,
               that
               the
               
                 Praescience
                 of
                 sin
              
               doth
               precede
               the
               
                 Will
              
               or
               
                 Decree
              
               of
               
                 Damning
                 ;
              
               or
               if
               the
               Will
               of
               Damning
               any
               man
               is
               
               an
               
                 act
                 of
                 vindicative
                 Iustice
                 ,
              
               it
               doth
               not
               follow
               that
               it
               
                 praesupposeth
                 sin
                 .
              
            
             
               That
               God
               can
               will
               that
               man
               shall
               
                 not
                 fall
                 ,
              
               by
               his
               
                 will
              
               
               
               which
               is
               called
               
                 Voluntas
                 signi
                 ,
              
               and
               in
               the
               mean
               while
               he
               can
               ordain
               that
               the
               same
               man
               shall
               
                 infallibly
              
               and
               
                 efficaciously
                 fall
                 ,
              
               by
               his
               
                 Will
              
               which
               is
               called
               
                 Voluntas
                 beneplaciti
                 .
              
               The
               former
               
                 will
              
               of
               God
               is
               improperly
               called
               his
               
                 will
                 ,
              
               for
               it
               only
               
               signifieth
               what
               man
               
                 ought
              
               to
               do
               by
               
                 right
                 ;
              
               but
               the
               latter
               
                 will
              
               is
               properly
               called
               a
               
                 Will
                 ,
              
               because
               by
               that
               he
               decreed
               what
               should
               [
               inevitably
               ]
               come
               to
               passe
               .
            
             
               That
               when
               God
               
                 makes
              
               an
               
                 Angel
              
               or
               a
               
                 Man
              
               a
               
                 Transgressor
                 ,
              
               
               he
               himself
               doth
               not
               transgresse
               ,
               because
               he
               doth
               not
               break
               a
               law
               .
               The
               
                 very
                 same
                 sin
                 ,
              
               viz.
               
                 Adultery
              
               or
               
                 Murder
                 ,
              
               in
               as
               much
               as
               it
               is
               the
               work
               of
               
                 God
              
               the
               
                 Author
                 ,
                 mover
                 ,
              
               and
               
                 compeller
                 ,
              
               it
               is
               
                 not
              
               a
               
                 crime
                 ;
              
               but
               in
               as
               much
               as
               it
               is
               of
               
                 man
                 ,
              
               it
               is
               a
               
                 wickednesse
                 .
              
            
             
               That
               they
               are
               cowards
               and
               seek
               for
               
                 subterfuges
                 ,
              
               who
               
               say
               that
               this
               is
               done
               by
               God's
               
                 Permission
              
               only
               ,
               and
               not
               by
               his
               
                 Will
                 .
              
               If
               the
               
                 ex●…aecation
                 and
                 madnesse
              
               of
               
                 Ahab
              
               is
               a
               Judgement
               of
               God
               ,
               the
               
                 fiction
              
               of
               
                 bare
                 permission
              
               doth
               presently
               
                 vanish
                 ;
              
               
               because
               it
               is
               ridiculous
               ,
               that
               the
               Judge
               should
               
                 only
                 permit
                 ,
              
               and
               not
               also
               
                 decree
              
               what
               he
               will
               have
               done
               ,
               and
               also
               command
               the
               execution
               of
               it
               to
               his
               Ministers
               .
            
             
               That
               God's
               decree
               is
               not
               lesse
               
                 efficaeious
              
               in
               the
               permission
               
               of
               
                 Evill
                 ,
              
               then
               in
               the
               production
               of
               
                 Good
                 .
              
               (
               Nay
               )
               that
               
               God's
               will
               doth
               passe
               ,
               not
               only
               into
               the
               
                 Permission
              
               of
               the
               sin
               ,
               but
               into
               the
               
                 sin
                 itself
              
               which
               is
               
                 permitted
                 .
              
               (
               Nay
               )
               that
               the
               
                 Dominieans
              
               do
               
                 imperfectly
              
               and
               
                 obscurely
              
               relate
               the
               Truth
               ,
               whilest
               besides
               Gods
               concurrence
               to
               the
               making
               way
               for
               sin
               ,
               they
               
               require
               nothing
               but
               the
               
                 negation
                 of
                 efficacious
                 Grace
                 ,
              
               when
               it
               is
               manifest
               ,
               that
               there
               is
               a
               
                 farther
                 prostitution
                 to
                 sins
                 required
                 .
              
               (
               Nay
               afterwards
               )
               that
               God
               doth
               
                 administer
              
               the
               occasions
               of
               sinning
               ,
               and
               do
               so
               
                 move
              
               and
               
                 urge
              
               them
               ,
               that
               they
               
                 smite
                 the
                 sinners
                 minde
                 ,
              
               and
               
                 really
                 affect
                 his
                 Imagination
                 ,
              
               according
               to
               all
               those
               degrees
               ,
               whether
               of
               
                 Profit
              
               or
               
                 Pleasure
                 ,
              
               represented
               in
               them
               .
            
          
           
             If
             my
             
               hand
            
             were
             not
             
               weary
               ,
            
             if
             my
             
               heart
            
             did
             not
             
               tremble
               ,
            
             if
             
             both
             my
             
               ears
            
             did
             not
             
               tingle
               ,
            
             I
             could
             reckon
             up
             many
             more
             such
             
               frightfull
               sayings
               ,
            
             from
             mine
             own
             
               knowledge
            
             and
             
               inspection
               ,
            
             which
             I
             have
             quoted
             to
             the
             very
             
               page
               ,
            
             and
             can
             do
             to
             the
             very
             
               line
            
             of
             their
             several
             Authors
             :
             besides
             a
             
               cloud
            
             of
             blasphemies
             which
             I
             could
             name
             from
             other
             
               compilers
               ,
            
             if
             I
             either
             
               listed
            
             or
             had
             
               need
            
             to
             take
             up
             any
             upon
             
               Trust
               .
            
             Now
             by
             all
             this
             it
             appears
             ,
             (
             as
             well
             as
             by
             many
             
               too
               literal
               expositions
            
             of
             some
             Texts
             in
             Scripture
             ,
             which
             make
             God
             (
             blessed
             for
             ever
             !
             )
             to
             be
             the
             
               Tempter
               ,
            
             the
             
               Deceiver
               ,
            
             and
             
               the
               Father
               of
               Lies
            
             )
             there
             is
             a
             
               necessity
            
             lying
             upon
             upon
             me
             to
             
               prove
            
             my
             
               first
               Principle
               ,
            
             before
             
               some
               Readers
            
             will
             dare
             to
             
               trust
            
             it
             ,
             
               viz.
               
            
          
           
             
               That
               all
               the
               Evill
               of
               sin
               which
               dwelleth
               
                 in
                 me
                 ,
              
               is
               not
               
               imputable
               to
               
                 God's
              
               Will
               ,
               but
               entirely
               of
               mine
               
                 own
                 .
                 Adam
              
               and
               the
               
                 Serpent
              
               may
               be
               allowed
               as
               
                 sharers
                 ,
              
               but
               my
               
                 God
              
               (
               blessed
               for
               ever
               !
               )
               is
               none
               at
               all
               .
            
          
           
             8.
             
             This
             is
             plain
             by
             
               Scripture
               ,
            
             and
             by
             the
             Evidences
             of
             
               Reason
               :
            
             
             (
             to
             which
             anon
             I
             shall
             adde
             
               Antiquity
               .
            
             )
             And
             first
             for
             
               Scripture
               ,
            
             though
             the
             force
             of
             a
             
               Negative
            
             
             
               Argument
            
             is
             not
             
               irrefragable
               ,
            
             yet
             it
             is
             not
             unworthy
             to
             be
             observed
             ,
             that
             God
             is
             no where
             affirmed
             to
             
               Predestine
               sin
               :
            
             and
             therefore
             the
             word
             
               Predestination
            
             is
             us'd
             without
             any
             
               Epithet
               ,
            
             to
             signifie
             nothing
             but
             
               Election
            
             in
             the
             ordinary
             sense
             :
             and
             it
             is
             set
             by
             
               Divines
            
             (
             both
             ancient
             and
             modern
             )
             
             as
             an
             opposite
             member
             to
             
               Reprobation
               ;
            
             which
             cannot
             be
             done
             from
             the
             
               bare
               nature
            
             of
             the
             
               word
               ,
            
             but
             from
             the
             
               Use
            
             of
             it
             in
             
               Scripture
               :
            
             and
             why
             should
             that
             be
             the
             
               sole
               use
            
             of
             it
             (
             when
             the
             word
             it self
             is
             as
             
               fit
            
             to
             signifie
             the
             
               contrary
            
             )
             but
             because
             God
             is
             the
             Author
             of
             all
             the
             
               good
            
             we
             
               do
               ,
            
             and
             of
             all
             the
             good
             that
             we
             
               receive
               ,
            
             whereas
             Man
             is
             his
             own
             Author
             of
             
               all
            
             the
             
               Evil
            
             which
             he
             
               committeth
               ,
            
             and
             of
             the
             
               Evil
            
             which
             he
             
               suffereth
            
             for
             such
             
               commissions
               ?
            
          
           
             9.
             
             And
             though
             this
             bare
             
               negative
               Proof
            
             might
             seem
             sufficient
             in
             such
             a
             case
             [
             that
             
               God
               doth
               no where
               professe
               he
               wil's
               or
               decrees
               the
               sin
               of
               Man
            
             ]
             yet
             (
             to
             make
             us
             
               inexcusable
            
             when
             we
             
             excuse
             our selves
             ,
             like
             
               Adam
               ,
            
             by
             any
             the
             least
             accusation
             of
             him
             that
             made
             us
             )
             God
             doth
             every where
             professe
             ,
             that
             
               he
               wil's
               it
               not
               :
            
             as
             when
             he
             
               forbids
            
             it
             by
             his
             
               Lawes
               ,
            
             when
             he
             
               provides
            
             against
             it
             by
             his
             
               Discipline
               ,
            
             when
             he
             
               shews
            
             us
             how
             to
             
               avoid
            
             it
             ,
             when
             he
             
               tels
            
             us
             he
             cannot
             
               endure
            
             it
             ,
             when
             he
             
               wins
            
             us
             from
             it
             by
             
               Promises
               ,
            
             when
             he
             
               frights
            
             us
             from
             it
             by
             
               Threats
               ,
            
             when
             he
             professeth
             that
             it
             is
             to
             him
             both
             a
             
               Trouble
               ,
            
             and
             a
             
               Dishonour
               .
            
             How
             doth
             he
             
               wish
            
             that
             his
             
               People
               had
               walked
               in
               his
            
             
             
               wayes
               ?
            
             How
             doth
             he
             
               expostulate
            
             and
             make
             his
             
               Appeal
               ,
            
             whether
             
             he
             had
             
               omitted
               any
               thing
               ,
            
             which
             might
             tend
             to
             the
             
               conversion
            
             
             of
             a
             
               sinful
               Israel
               ?
            
             In
             the
             whole
             18.
             chapter
             of
             
               Ezekiel
               ,
            
             God
             is
             pleased
             to
             make
             his
             own
             
               Apologie
            
             and
             
               Appeal
               ,
            
             even
             to
             
             them
             that
             had
             accus'd
             him
             in
             an
             
               unworthy
               Proverb
               :
            
             [
             The
             Fathers
             have
             eaten
             sowre
             Grapes
             ,
             and
             the
             childrens
             Teeth
             are
             set
             on
             edge
             ]
             
               Are
               not
               my
               waies
               equal
               ?
            
             and
             
               are
               not
               your
               waies
               unequal
               ?
            
             Sure
             
               their
            
             waies
             had
             been
             
               his
               ,
            
             if
             he
             had
             
               absolutely
               contriv'd
               them
               .
               The
               soul
               that
               sinneth
               it
               shall
               die
               ,
            
             vers.
             4.
             
             
               And
               why
               will
               ye
               die
               O
               house
               of
               Israel
               ?
            
             vers.
             31.
             
             Which
             was
             virtually
             to
             aske
             them
             ,
             
               why
               they
               would
               sin
               too
               ;
            
             which
             they
             
               ought
            
             to
             have
             done
             ,
             if
             he
             had
             
               will'd
            
             it
             :
             for
             the
             positive
             
               will
            
             of
             God
             
               must
            
             and
             
               ought
            
             to
             be
             
               done
               ;
            
             and
             
               can
            
             any
             man
             be
             
               punisht
            
             for
             doing
             that
             which
             he
             
               must
               ?
               Must
            
             any
             man
             be
             
               punisht
            
             for
             doing
             that
             which
             he
             
               ought
               ?
            
             'T
             is
             but
             an
             ill
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             (
             which
             some
             men
             use
             )
             to
             say
             that
             God
             hath
             a
             
               double
               Will
               ,
            
             of
             which
             the
             one
             is
             
               secret
               ,
            
             and
             the
             other
             
               revealed
               ;
            
             the
             revealed
             will
             not
             only
             
               diverse
               ,
            
             but
             even
             
               opposite
            
             to
             the
             
               secret
            
             one
             :
             God
             
               ordaining
            
             sin
             with
             the
             
               one
               ,
            
             whilest
             he
             
               forbids
            
             it
             with
             the
             
               other
               ;
            
             and
             not
             alwaies
             
               willing
               in
               secret
            
             what
             he
             
               reveals
            
             himself
             to
             
               be
               willing
               to
               ,
            
             for
             this
             is
             a
             
               Salve
            
             (
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             )
             a
             great
             deal
             worse
             then
             the
             
               wound
            
             which
             it
             fain
             would
             
               cure
               .
            
             Gods
             
               will
            
             indeed
             is
             
             divided
             amongst
             
               orthodox
               Divines
            
             in
             respect
             of
             
               several
               Acts
               ,
            
             and
             in
             
               relation
            
             to
             
               several
               objects
               ,
            
             or
             to
             the
             very
             same
             object
             at
             
               several
               Times
               ,
            
             and
             in
             
               several
               Qualifications
               ,
            
             into
             his
             
               first
               will
               ,
            
             and
             his
             
               second
               will
               ,
            
             his
             
               antecedent
            
             and
             
               consequent
               ,
            
             his
             
               secret
            
             and
             
               revealed
            
             will
             :
             but
             to
             affirm
             
               two
               wils
            
             in
             
               simplicity
               it self
               ,
            
             the
             one
             
               contrariant
            
             to
             the
             other
             about
             the
             very
             
               same
               act
               ,
            
             (
             the
             one
             
               decreeing
            
             that
             
               very
               act
            
             which
             is
             
               prohibited
            
             by
             the
             other
             )
             seemeth
             a
             greater
             blasphemy
             to
             
               me
               ,
            
             then
             that
             which
             the
             
               Gnosticks
               ,
            
             and
             
             the
             
               Marcionites
               ,
            
             and
             the
             
               Manichees
            
             were
             guilty
             of
             ,
             when
             they
             
             affirmed
             
               two
               Gods
               ,
            
             as
             the
             different
             Fountains
             of
             
               Good
            
             and
             
               Evil
               .
            
             For
             by
             what
             I
             finde
             in
             
               Tertullian
            
             (
             who
             was
             best
             acquainted
             with
             
               Marcion's
            
             Heresies
             )
             those
             
               two
               Principles
            
             of
             
               Good
            
             and
             
               Evil
            
             were
             found
             out
             as
             a
             
               Refuge
            
             for
             those
             
               other
               opinions
               ,
            
             against
             which
             it
             is
             ,
             that
             this
             my
             
               Scribble
            
             was
             first
             design'd
             .
             And
             what
             
               Tertullian
            
             speaks
             against
             
               Marcion
               ,
            
             might
             very
             well
             be
             repeated
             against
             the
             
               Absolute
               Reprobatarians
               :
            
             it
             having
             been
             better
             and
             more
             reasonable
             (
             in
             that
             
               Father's
               Iudgement
            
             )
             
             that
             God
             should
             
               never
            
             have
             
               forbid
            
             what
             he
             
               determin'd
            
             should
             be
             
               done
               ,
            
             then
             that
             he
             should
             
               determine
            
             to
             be
             
               done
            
             what
             he
             
               forbid
               .
            
             And
             so
             't
             is
             the
             
               lesser
               blasphemy
            
             of
             the
             two
             ,
             to
             ascribe
             
               Holinesse
            
             to
             one
             principle
             ,
             and
             
               Unholinesse
            
             to
             another
             (
             in
             the
             
               Marcionite's
            
             sense
             )
             then
             
               both
            
             to
             
               him
            
             who
             is
             the
             
               Spirit
               of
               Holinesse
               ;
            
             who
             therefore
             cannot
             so
             
               irrespectively
            
             decree
             the
             
               punishment
            
             of
             his
             
               Creature
               ,
            
             as
             to
             
               necessitate
            
             his
             
               sin
               ,
            
             and
             so
             be
             the
             
               Author
            
             of
             his
             
               Impenitence
               .
            
          
           
             10.
             
             
               Let
               no
               man
               say
               then
               when
               he
               is
               tempted
               ,
               I
               am
               tempted
               of
               God
            
             
             (
             as
             our
             modern
             
               Ranters
            
             are
             wont
             to
             do
             )
             
               for
               every
               man
               is
               tempted
               ,
               when
               he
               is
               drawn
               away
               of
               his
               own
               lust
               and
               enticed
               .
            
             So
             far
             is
             God
             from
             being
             the
             Author
             of
             any
             man's
             sin
             ,
             that
             
               he
               is
               Faithfull
            
             (
             saith
             the
             Apostle
             )
             
               and
               will
               not
               suffer
               us
               to
               be
               tempted
               above
               what
               we
               are
               able
               ,
            
             but
             
               will
               be
            
             sure
             to
             
               make
               a
               way
            
             
             either
             for
             
               conquest
               ,
            
             or
             for
             
               escape
               .
            
             I
             dare
             not
             say
             then
             (
             with
             
               him
            
             in
             the
             
               Comedian
               ,
            
             who
             had
             been
             a
             
               great
               sinner
            
             )
             
               Quid
               si
               haec
               quispiam
               voluit
               Deus
               ?
               What
               if
               some
               God
               hath
               so
               decree'd
               it
               ?
            
             for
             
             S.
             
               Iames
            
             makes
             me
             beleeve
             ,
             that
             sin
             is
             both
             
               ingendred
            
             and
             
               conceived
            
             within
             me
             :
             when
             my
             
               lust
            
             hath
             
               conceived
               ,
            
             it
             
               bringeth
               forth
            
             
             
               sin
               :
            
             and
             if
             my
             
               Lust
            
             is
             the
             
               Mother
            
             of
             it
             ,
             sure
             the
             
               Father
            
             is
             my
             
               Will
               .
            
             It
             was
             
               David's
            
             saying
             of
             wicked
             
               Israel
               ,
               that
               they
            
             
             
               provok'd
               God
               to
               anger
            
             (
             not
             with
             
               his
               will
               ,
            
             but
             )
             
               with
               their
               own
               Inventions
               :
            
             there
             are
             
               Contrivers
               of
               mischief
               ,
            
             (
             Ps.
             58.
             2
             
             )
             
               Devisers
               of
               lies
               ,
            
             (
             Eccles.
             7.
             13.
             
             )
             such
             
               as
               weary
               themselves
               to
               commit
               iniquity
            
             (
             Jer.
             9.
             5.
             )
             Which
             cannot
             possibly
             be
             imputed
             unto
             an
             
               absolute
               decree
               .
            
             How
             many
             
               Volumes
            
             have
             been
             written
             
               De
            
             
             
               arte
               Magica
               ?
               De
               arte
               Meretricia
               ?
               De
               arte
               Lenonum
               ?
            
             with
             such
             others
             as
             would
             
               blush
            
             to
             be
             nam'd
             in
             
               English
               ;
            
             and
             dare
             we
             say
             they
             are
             
               decreed
               ,
            
             to
             be
             
               Mysteriously
               wicked
               ?
            
             or
             that
             their
             
             
               destruction
            
             was
             
               irrespective
               ,
            
             and
             
               unconditionall
               ?
            
             I
             am
             in
             such
             
               disorder
            
             and
             
               discomposednesse
            
             of
             minde
             ,
             whilest
             I
             only
             
               repeat
            
             these
             
               bold
               expressions
               ,
            
             that
             were
             it
             not
             to
             
               good
            
             purpose
             (
             as
             I
             conjecture
             and
             intend
             )
             I
             
               durst
            
             not
             
               venture
            
             to
             
               repeat
            
             them
             .
             
               O
               Lord
               ,
               righteousnesse
               belongeth
               unto
               thee
               ,
               but
               unto
               us
               confusion
               of
            
             
             
               face
               .
            
             For
             
               thou
               hast
               made
               man
               upright
               ,
               but
               we
               have
               found
               out
               many
            
             
             
               inventions
               .
            
          
           
             After
             
               Scripture
            
             I
             come
             to
             
               Reason
               ;
            
             by
             which
             I
             hope
             to
             make
             
             it
             appear
             ,
             that
             God
             Almighty
             is
             so
             far
             from
             being
             
               Accessary
            
             to
             sin
             ,
             and
             does
             so
             many
             things
             to
             
               hinder
            
             it
             ,
             that
             he
             doth
             not
             
               permit
            
             it
             but
             in
             an
             
               aequitable
               sense
               :
            
             and
             amongst
             many
             reasons
             which
             may
             be
             given
             ,
             I
             shall
             (
             in
             
               civility
            
             to
             my
             
               reader
               ,
            
             and
             for
             the
             
               love
            
             of
             
               brevity
            
             )
             content
             my self
             with
             
               that
               one
               ,
            
             which
             to
             my
             seeming
             is
             the
             
               best
               ;
            
             and
             I
             the
             rather
             think
             it
             the
             
               best
               ,
            
             because
             I
             ground
             it
             upon
             a
             notion
             which
             I
             have
             formerly
             learnt
             from
             
               most
               judicious
               Mr.
               Hooker
               :
            
             That
             which
             
             
               assigns
            
             to
             every
             thing
             the
             
               kinde
               ,
            
             that
             which
             
               moderates
            
             the
             
               power
               ,
            
             and
             
               appoints
            
             the
             
               form
            
             and
             
               measure
            
             of
             working
             ,
             that
             we
             properly
             call
             a
             
               Law
               .
            
             Hence
             the
             
               being
            
             of
             God
             is
             a
             kinde
             of
             
               Law
            
             to
             his
             
               working
               ;
            
             because
             that
             
               perfection
            
             which
             God
             
               is
               ,
            
             giveth
             
               perfection
            
             to
             that
             he
             
               doth
               .
            
             So
             that
             
               being
            
             nothing
             but
             what
             is
             
               good
               ,
            
             he
             can
             
               work
            
             nothing
             that
             is
             
               otherwise
               .
            
             It
             is
             therefore
             an
             
               errour
            
             (
             saith
             that
             
               Man
               of
               judgement
            
             )
             to
             think
             there
             is
             no
             
               Reason
            
             for
             the
             works
             of
             God
             ,
             besides
             his
             
               absolute
               will
               ,
            
             (
             although
             no
             reason
             is
             known
             to
             
               us
            
             )
             for
             the
             Apostle
             tels
             us
             ,
             
               he
               worketh
               all
               things
            
             (
             not
             
               simply
            
             and
             
               meerly
            
             according
             to
             his
             
               will
               ,
            
             but
             )
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               according
               to
               the
            
             
             
               Counsel
               of
               his
               will
               :
            
             and
             because
             he
             doth
             
               voluntarily
            
             set
             himself
             a
             
               Law
            
             whereby
             to
             work
             ,
             it
             followes
             that
             that
             
               Law
            
             is
             no
             abatement
             to
             his
             
               freedome
               .
            
             If
             he
             is
             pleas'd
             to
             set
             himself
             a
             
               Law
            
             or
             
               Rule
               ,
            
             not
             to
             reprobate
             any
             but
             upon
             
               praescience
            
             of
             
               sin
               ,
            
             (
             because
             that
             is
             most
             conformable
             to
             the
             
               nature
            
             of
             his
             
               goodnesse
            
             )
             can
             this
             be
             any
             praejudice
             to
             the
             
               perfection
            
             of
             his
             
               being
               ?
            
             Is
             his
             
               nature
            
             the
             lesse
             
               absolute
               ,
            
             because
             it
             pleases
             him
             that
             his
             
               will
            
             be
             
               conditionall
            
             in
             
               some
            
             things
             ,
             as
             it
             is
             
               absolute
            
             in
             
               others
               ?
            
             Does
             he
             
               lose
            
             any
             
               praerogative
               ,
            
             by
             being
             
               unable
            
             to
             be
             the
             
               Author
               of
               sin
               ?
            
             Or
             is
             not
             that
             rather
             a
             very
             great
             
               Argument
            
             of
             his
             
               Power
               ?
            
             such
             an
             
               ability
            
             as
             that
             being
             meer
             
             
               Infirmity
               .
               We
            
             are
             
               God's
            
             Creatures
             ,
             but
             
               sin
            
             is
             ours
             .
             
               God
               saw
            
             
             
               every
               thing
               that
               he
               had
               made
               ,
               and
               behold
               it
               was
               very
               good
               .
            
             We
             see
             the
             things
             that
             are
             made
             by
             the
             
               Fiat
            
             of
             our
             
               will
               ,
            
             and
             behold
             they
             are
             very
             
               evil
               .
            
             This
             
               Creative
               power
            
             of
             
               ours
            
             we
             justly
             reckon
             as
             the
             sequel
             of
             
               humane
               weaknesse
               ,
            
             and
             shall
             we
             heedlesly
             affirm
             it
             to
             be
             a
             
               Iewel
            
             in
             the
             glorious
             
               diadem
            
             of
             
               God's
               Almightinesse
               ?
            
             The
             Apostle
             indeed
             hath
             told
             us
             ,
             
               that
               God
               worketh
               all
               things
               ,
            
             (
             Eph.
             1.
             11.
             
             )
             but
             first
             he
             speaks
             it
             of
             God's
             
               Election
            
             which
             he
             
               praedestin'd
            
             in
             his
             
               Son
               ,
            
             and
             the
             means
             conducing
             to
             such
             
               an
               end
               ,
            
             which
             are
             none
             but
             
               good
               ;
            
             not
             at
             all
             of
             
               Reprobation
               ,
            
             the
             
               means
            
             in
             order
             to
             which
             are
             none
             but
             
               evill
               .
            
             Secondly
             ,
             even
             
               *
            
             
               Beza
            
             himself
             doth
             so
             interpret
             that
             place
             ,
             as
             not
             to
             
               annihilate
               ,
            
             or
             
               stupefie
               ,
            
             but
             rather
             to
             strengthen
             and
             to
             
               rectifie
            
             our
             
               wils
               .
            
             God
             makes
             an
             
               ill
               will
            
             a
             
               good
               one
               ,
            
             not
             
               no
               will
            
             at
             all
             ;
             (
             as
             
               *
            
             
               Beza
            
             elsewhere
             speaks
             ,
             and
             it
             were
             heartily
             to
             be
             wisht
             that
             he
             had
             never
             spoke
             otherwise
             )
             according
             to
             that
             of
             
               Austin
               ,
               Ex
               nolentibus
               facit
               volentes
               .
            
             He
             saies
             
               facit
               ,
            
             not
             
               adigit
               ,
               cogit
               ,
               compellit
               .
            
             He
             
               makes
            
             us
             willing
             
               who
               were
               unwilling
               ,
            
             but
             does
             not
             
               force
            
             us
             to
             be
             willing
             
               whilest
               we
               are
            
             unwilling
             ;
             (
             that
             is
             to
             say
             ,
             to
             be
             
               willing
               against
            
             our
             
               wils
               ,
            
             or
             
               whether
               we
               will
               or
               no
               .
            
             )
          
           
             12.
             
             But
             I
             finde
             that
             I
             have
             
               shot
            
             somewhat
             farther
             then
             I
             
               aim'd
               ;
            
             it
             being
             only
             my
             design
             ,
             and
             the
             proper
             businesse
             of
             this
             place
             ,
             to
             shew
             ,
             that
             the
             words
             of
             the
             Apostle
             ,
             [
             
               he
               worketh
               all
               things
            
             ]
             are
             infinitely
             far
             from
             being
             meant
             either
             of
             
               sin
               ,
            
             or
             
               Reprobation
               .
            
             So
             far
             from
             that
             ,
             that
             God
             Almighty
             does
             not
             
               permit
            
             sin
             ,
             as
             
               permission
            
             signifies
             
               connivence
            
             or
             
               consent
               ;
            
             but
             he
             
               permits
            
             it
             ,
             as
             that
             signifies
             [
             
               not
               to
               hinder
               by
               main
               force
               .
            
             ]
             If
             I
             see
             a
             man
             stealing
             and
             say
             nothing
             to
             him
             ,
             I
             so
             
               permit
            
             as
             to
             be
             
               guilty
               :
            
             but
             if
             I
             
               warn
            
             and
             
               exhort
               ,
            
             if
             I
             
               promise
            
             and
             
               threaten
               ,
            
             and
             do
             all
             that
             may
             avert
             him
             (
             besides
             
               killing
            
             him
             )
             I
             so
             
               permit
            
             as
             to
             be
             
               innocent
               .
            
             In
             like
             manner
             ,
             all
             that
             is
             done
             by
             God
             Almighty
             by
             way
             of
             
               permission
               ,
            
             is
             his
             suffering
             us
             to
             
               live
               ,
            
             and
             have
             that
             
               nature
            
             of
             the
             
               will
            
             with
             which
             he
             
               made
            
             us
             .
             Whereas
             
               to
               destroy
               us
            
             for
             the
             prevention
             of
             sin
             ,
             or
             to
             make
             us
             become
             
               stocks
            
             (
             as
             
               Beza
            
             phrases
             it
             )
             or
             like
             
               wooden
               Engines
               ,
            
             (
             which
             are
             moved
             only
             by
             
               wires
            
             at
             the
             
               meer
               pleasure
            
             and
             discretion
             of
             the
             
               Engineer
            
             )
             were
             by
             inevitable
             consequence
             to
             
               *
            
             
               uncreate
            
             his
             
               Creature
               ,
            
             which
             to
             do
             were
             repugnant
             
             to
             his
             immutability
             ,
             as
             
               Tertul.
            
             shewes
             .
             This
             is
             all
             that
             I
             am
             able
             to
             
               apprehend
               ,
            
             or
             
               pronounce
               ,
            
             [
             that
             God
             
               permits
            
             our
             
               sins
            
             in
             
               this
               sense
               only
               ;
            
             and
             that
             he
             
               disposes
            
             and
             
               orders
            
             them
             to
             the
             
               best
               advantage
               .
            
             ]
          
           
             13.
             
             Having
             proved
             my
             
               first
               Principle
            
             by
             
               Scripture
            
             and
             
               Reason
               ,
            
             it
             will
             be
             as
             easie
             to
             confirm
             it
             by
             the
             
               common
               suffrage
            
             of
             
             
               Antiquity
               ;
            
             and
             to
             avoid
             the
             Repetition
             of
             so
             long
             a
             Catalogue
             ,
             which
             I
             suppose
             will
             be
             as
             
               needlesse
               ,
            
             
             as
             I
             am
             sure
             it
             will
             be
             
               nauseous
            
             to
             a
             
               considerable
               Reader
               ,
            
             I
             refer
             him
             to
             the
             Citations
             which
             will
             follow
             my
             
               first
               inference
               Sect.
            
             18.
             
             I
             will
             content
             my self
             at
             present
             to
             shut
             up
             all
             with
             that
             
               Article
            
             of
             the
             
               Augustan
               Confession
               ,
            
             (
             to
             which
             our
             39
             
               Articles
            
             
             have
             the
             greatest
             
               regard
            
             and
             
               conformity
               ,
            
             and
             which
             for
             that
             very
             reason
             is
             to
             me
             the
             most
             venerable
             of
             any
             
               Protestant
               Confession
            
             except
             
               our
               own
            
             )
             That
             
               though
               God
               is
               the
               Creator
               and
               Preserver
               of
               Nature
               ,
               yet
               the
               only
               cause
               of
               sin
               is
               the
               will
               of
               the
               wicked
               (
               that
               is
               to
               say
               ,
               of
               the
               Devil
               and
               ungodly
               men
               )
               turning
               it self
               from
               God
               to
               other
               things
               against
               the
               (
               will
               and
               )
               commandements
               of
               God
               .
            
             And
             the
             
               Orange
               Synod
            
             doth
             pronounce
             an
             
               Anathema
            
             upon
             all
             that
             think
             otherwise
             .
          
           
             If
             any
             will
             not
             subscribe
             to
             this
             
               Confession
               ,
            
             I
             will
             leave
             him
             to
             learn
             
               modesty
            
             both
             from
             
               Arrian
            
             the
             
               Heathen
               ,
            
             and
             from
             
               Philo
            
             the
             
               Iew
               .
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
               Arrian
               .
               in
               Epictet
               .
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
               Philo
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
               p.
            
             325.
             
          
        
         
         
           
             CHAP.
             II.
             
          
           
             MY
             first
             
               Demand
            
             being
             fully
             
               granted
            
             (
             as
             in
             the
             
               Mathematicks
            
             
             't
             is
             usual
             to
             
               build
            
             upon
             certain
             
               Postulata
            
             )
             it
             doth
             immediately
             follow
             ,
             that
             [
             
               man
               himself
               is
               the
               sole
               efficient
               cause
               of
               his
               eternal
               punishment
            
             ]
             (
             I
             say
             the
             
               sole
               Cause
               ,
            
             as
             excluding
             
               God
               ,
            
             but
             not
             the
             
               Devil
               ;
            
             whom
             yet
             I
             also
             exclude
             from
             the
             
               efficiency
               of
               the
               Cause
               ;
            
             because
             he
             can
             only
             
               incite
               ,
            
             and
             
               propose
               objects
               ,
            
             and
             adde
             
               perswasions
            
             to
             sin
             ,
             but
             cannot
             
               force
            
             or
             
               cause
            
             it
             in
             me
             without
             my
             
               will
            
             and
             
               consent
               :
            
             so
             that
             the
             Devil
             being
             only
             a
             
               Tempter
            
             and
             
               Perswader
               ,
            
             cannot
             for
             that
             be
             justly
             styled
             an
             
               efficient
               .
            
             Or
             if
             he
             were
             ,
             sure
             for
             that
             very
             Reason
             God
             himself
             cannot
             be
             so
             :
             but
             only
             
               Man
            
             and
             the
             
               Devil
            
             must
             be
             the
             
               Concauses
            
             of
             man's
             
               Destruction
               .
            
             )
             Which
             is
             the
             second
             thing
             I
             am
             to
             prove
             both
             by
             
               Scripture
               ,
            
             and
             
               Reason
               ,
            
             and
             the
             whole
             
               suffrage
            
             of
             
               Antiquity
               .
            
          
           
             15.
             
             And
             sure
             I
             shall
             not
             be
             so
             solicitous
             as
             to
             rifle
             my
             
               Concordance
               ,
            
             
             but
             make
             use
             of
             such
             Scriptures
             as
             lye
             uppermost
             in
             my
             
               memory
               ,
            
             and
             so
             are
             readiest
             to
             
               meet
            
             my
             pen
             .
             These
             I
             
             finde
             are
             of
             two
             sorts
             ,
             
               negative
            
             on
             
               God's
            
             part
             ,
             and
             
               affirmative
            
             
             on
             
               man's
               .
            
             God
             gives
             the
             first
             under
             his
             
               oath
               .
            
             (
             Ezek.
             33.
             11.
             )
             
               As
               I
               live
               ,
               saith
               the
               Lord
               ,
               I
               have
               no
               pleasure
               in
               the
               death
               of
               the
               wicked
               ,
               but
               that
               the
               wicked
               turn
               from
               his
               way
               and
               live
               :
               turn
               ye
               ,
               turn
               ye
               from
               your
               wicked
               waies
               ,
               for
               why
               will
               ye
               die
               ,
               O
               house
               of
               Israel
               ?
            
             In
             the
             18.
             
               chapter
            
             of
             the
             same
             
               Prophesie
               ,
            
             the
             
               Latine
            
             translation
             is
             more
             
               emphatical
            
             then
             the
             
               English
               :
            
             for
             there
             it
             is
             not
             [
             
               non
               cupio
            
             ]
             but
             [
             
               nolo
               mortem
               morientis
            
             ]
             
             not
             that
             he
             doth
             
               not
               will
            
             the
             death
             of
             a
             sinner
             ,
             but
             
               that
               he
               wils
               it
               not
               ;
            
             he
             doth
             not
             only
             
               not
               desire
               it
               ,
            
             but
             (
             which
             makes
             the
             proof
             more
             forcible
             )
             he
             
               desires
               the
               contrary
               ,
            
             even
             
               that
               he
               should
               turn
               from
               his
               wickednesse
               and
               live
               :
               (
               chap.
               33.
               v.
               14.
               )
               not
               willing
            
             (
             saith
             S.
             
               Peter
            
             )
             
               that
               any
               should
               perish
               ,
               but
            
             
             (
             on
             the
             contrary
             )
             
               that
               all
               should
               come
               to
               Repentance
               .
            
             And
             so
             (
             1
             Tim.
             2.
             4.
             )
             
               He
               will
               have
               all
               men
               to
               be
               saved
               ,
               and
               to
               come
               unto
               the
               knowledge
               of
               the
               truth
               .
            
             Where
             it
             appears
             by
             the
             Context
             ,
             that
             the
             Apostle
             does
             not
             only
             speak
             of
             
               all
               kindes
            
             of
             
             
               particulars
               ,
            
             but
             of
             
               all
               particulars
            
             of
             the
             
               kindes
            
             too
             :
             For
             he
             first
             of
             all
             exhorts
             them
             ,
             that
             
               prayers
               ,
               and
               supplication
               ,
               and
               giving
               of
               thanks
               be
               made
               for
               all
               men
               ,
            
             (
             vers.
             1.
             )
             Secondly
             ,
             he
             does
             
               instance
            
             in
             one
             
               sort
            
             of
             men
             ,
             
               for
               Kings
               and
               all
               that
               are
               in
               Authority
               ,
            
             (
             vers.
             2.
             )
             Thirdly
             ,
             he
             addes
             the
             
               Cause
            
             of
             his
             exhortation
             ,
             
               for
               this
               is
               good
               and
               acceptable
               in
               the
               sight
               of
               God
               our
               Saviour
               ,
               who
               will
               have
               all
               men
               to
               be
               saved
               ,
            
             (
             vers.
             3
             ,
             4.
             )
             And
             if
             the
             
               Spanish
               Frier
            
             said
             true
             ,
             
               that
               few
               Kings
               go
               to
               hell
               ,
            
             (
             giving
             this
             Reason
             )
             
               because
               all
               Kings
               are
               but
               few
               ,
            
             the
             
               Apostles
            
             way
             of
             arguing
             will
             be
             so
             much
             the
             
               stronger
               ;
            
             for
             when
             he
             speaks
             of
             
               all
               men
            
             in
             generall
             ,
             he
             makes
             his
             instance
             in
             
               Kings
               ,
            
             in
             
               all
               Kings
               without
               exception
               ,
            
             thereby
             intimating
             
               Nero
            
             the
             
               worst
               of
               Kings
               ,
            
             under
             whom
             at
             that
             time
             the
             
               Apostle
               liv'd
               .
            
             And
             he
             uses
             another
             argument
             (
             vers.
             6.
             )
             because
             Christ
             
               gave
               himself
               a
               Ransome
               for
               all
               .
            
             This
             is
             yet
             more
             plain
             from
             
               Rom.
               2.
               4
               ,
               5.
               
               Despisest
               thou
               the
               riches
               of
               his
               goodnesse
               ,
               and
               forbearance
               ,
            
             
             
               and
               long-suffering
               ,
               not
               knowing
               that
               the
               goodnesse
               of
               God
               leadeth
               thee
               to
               repentance
               ?
               but
               after
               thy
               hardnesse
               and
               impenitent
            
             
             
               heart
               treasurest
               up
               unto
               thy self
               wrath
               against
               the
               day
               of
               wrath
               ?
            
             Observe
             who
             they
             are
             whom
             God
             would
             have
             to
             
               repent
               ;
            
             even
             the
             
               hard
               hearted
            
             and
             the
             
               impenitent
               .
            
             But
             I
             have
             stronger
             proofs
             out
             of
             Scripture
             ,
             and
             
               lesse
               liable
            
             to
             
               Cavil
            
             then
             any
             of
             these
             ,
             which
             yet
             I
             thought
             fit
             to
             use
             ,
             because
             I
             finde
             they
             are
             the
             
               Chief
            
             of
             those
             that
             
               Vossius
            
             relies
             upon
             ,
             and
             expounds
             to
             my
             purpose
             from
             the
             
               Authority
            
             of
             the
             
               Ancients
               .
            
             I
             will
             adde
             to
             these
             but
             three
             or
             four
             Texts
             more
             ,
             of
             which
             the
             one
             will
             so
             
               establish
            
             and
             
               explain
            
             the
             other
             ,
             as
             to
             leave
             no
             place
             of
             evasion
             to
             the
             gainsayer
             .
             First
             our
             blessed
             Saviour
             is
             call'd
             by
             the
             Apostle
             ,
             
               the
               Saviour
               of
               all
               men
               ,
               especially
               of
               them
               that
               beleeve
               ,
            
             (
             1
             
               Tim.
            
             4.
             10.
             
             )
             as
             if
             the
             Apostle
             had
             
             
               foreseen
            
             an
             objection
             ,
             that
             the
             word
             [
             
               all
            
             ]
             might
             be
             restrained
             unto
             the
             
               houshold
               of
               Faith
               ,
            
             he
             prevents
             it
             by
             a
             distinction
             of
             
               general
            
             and
             
               special
               :
            
             for
             if
             he
             is
             a
             
               special
               Saviour
               of
               beleevers
               ,
            
             he
             is
             a
             
               general
               Saviour
            
             of
             those
             that
             are
             
               unbeleevers
               ;
            
             not
             that
             
               unbeleevers
            
             can
             be
             saved
             ,
             whilest
             they
             are
             
               obstinate
               unbeleevers
               ,
            
             but
             upon
             
               Condition
            
             they
             will
             
               repent
               and
               beleeve
               :
            
             else
             why
             should
             the
             Apostle
             affirm
             the
             
               Saviour
            
             to
             be
             of
             
               all
               ,
            
             and
             then
             come
             off
             with
             an
             [
             
               especially
            
             ]
             to
             them
             that
             
               beleeve
               ?
            
             Certainly
             if
             it
             is
             
             
               every
               man's
               duty
            
             to
             
               beleeve
               in
            
             Christ
             ,
             Christ
             
               dyed
               for
               every
               man
               .
            
             And
             this
             very
             argument
             is
             not
             easily
             answered
             in
             the
             very
             confession
             of
             Dr.
             
             
               
            
             
               Twisse
               ;
            
             who
             yet
             by
             and
             by
             saies
             't
             is
             easily
             answered
             ,
             and
             yet
             he
             leaves
             it
             without
             an
             answer
             ,
             he
             only
             
               scornes
            
             it
             and
             lets
             it
             
               passe
               .
               Twiss.
               in
               Respon.
               ad
               Armin.
               Praefat.
               p.
               16.
               col
               .
            
             2.
             
             This
             is
             secondly
             confirm'd
             from
             the
             Apostle's
             way
             of
             arguing
             (
             2
             
               Cor.
            
             5.
             14.
             )
             
               If
               one
               died
               for
               all
               ,
               then
            
             
             
               were
               all
               dead
               .
            
             This
             is
             the
             
               major
               Preposition
            
             of
             a
             
               hypothetical
               syllogisme
               ;
            
             in
             which
             the
             thing
             to
             
               be
               proved
            
             is
             ,
             
               that
               all
               were
               dead
               ;
            
             and
             the
             
               Medium
            
             to
             
               prove
            
             it
             is
             ,
             
               that
               one
               died
               for
               all
               .
            
             Now
             every
             man
             knows
             (
             that
             understands
             how
             to
             reason
             )
             that
             the
             
               argument
               of
               proof
            
             must
             be
             rather
             
               more
               ,
            
             then
             lesse
             known
             ,
             then
             the
             thing
             
               in
               question
            
             to
             be
             proved
             :
             so
             that
             if
             it
             be
             
               clear
               ,
            
             that
             
               all
               men
               were
               dead
            
             by
             the
             fall
             of
             the
             
               first
               Adam
               ,
            
             it
             must
             be
             
               clearer
            
             (
             as
             S.
             
               Paul
            
             argues
             )
             that
             
               life
               was
               offered
               unto
               all
               ,
            
             by
             the
             death
             of
             the
             
               second
               Adam
               ;
            
             and
             if
             none
             were
             
               died
               for
            
             but
             the
             
               Elect
               ,
            
             then
             the
             
               Elect
            
             only
             were
             
               dead
               :
            
             for
             the
             word
             [
             
               all
            
             ]
             must
             signifie
             as
             
               amply
            
             in
             the
             
               Assumption
               ,
            
             as
             it
             does
             in
             the
             
               Sequel
               ;
            
             or
             else
             the
             
               Reasoning
            
             will
             be
             
               fallacious
            
             and
             
               imperfect
               :
            
             The
             Apostle
             thus
             argues
             ,
          
           
             
               If
               one
               died
               for
               all
               ,
               then
               were
               all
               dead
               ;
            
             
               But
               one
               died
               for
               all
               ;
               (
               that
               must
               be
               the
               Assumption
               )
            
             
               Therefore
               all
               were
               dead
               .
            
          
           
             Whosoever
             here
             denies
             the
             
               Minor
               ,
            
             does
             (
             before
             he
             is
             aware
             )
             condemn
             the
             
               Sequel
            
             of
             the
             
               Major
               ;
            
             and
             so
             gives
             the
             
               Lie
            
             to
             the
             very
             words
             of
             the
             
               Text
               ;
            
             which
             I
             can
             look
             from
             none
             but
             some
             
               impure
               Helvidius
               ,
            
             who
             would
             conclude
             the
             greatest
             
               falshoods
            
             from
             the
             word
             of
             
               Truth
               .
            
             This
             is
             thirdly
             confirmed
             from
             the
             saying
             of
             the
             Apostle
             ,
             (
             
               Rom.
            
             11.
             32.
             
             )
             
             
               that
               God
               concluded
               all
               in
               unbelief
            
             (
             the
             
               Gentiles
            
             first
             ,
             vers.
             30.
             and
             afterwards
             the
             
               Iewes
               ,
            
             vers.
             31.
             )
             
               that
               he
               might
               have
               mercy
               upon
               all
               ;
            
             from
             whence
             I
             inferre
             ,
             that
             if
             this
             last
             [
             
               all
            
             ]
             belong
             to
             
               none
            
             but
             the
             
               Elect
               ,
            
             then
             none
             but
             the
             
               Elect
            
             were
             concluded
             in
             
               unbelief
               .
            
             But
             't
             is
             plain
             that
             
               all
            
             without
             
               exception
            
             were
             (
             first
             or
             last
             )
             concluded
             in
             
               unbelief
               ,
            
             therefore
             the
             
               mercy
            
             was
             meant
             to
             
               all
            
             without
             
               exception
               .
            
             Lastly
             ,
             it
             is
             confirm'd
             from
             those
             
               false
               Prophets
               and
               false
               Teachers
               ,
            
             (
             2
             
               Pet.
            
             2.
             1.
             
             )
             
             who
             though
             
               privily
               bringing
               in
               damnable
               heresies
               ,
               even
               denying
               
               the
               Lord
               that
               bought
               them
               ,
               and
               bringing
               upon
               themselves
               swift
               destruction
               ,
            
             yet
             it
             seems
             they
             were
             such
             whom
             
               the
               Lord
               had
               bought
               .
            
             So
             far
             is
             God
             from
             being
             the
             
               Cause
            
             of
             mans
             
               destruction
               ,
            
             by
             an
             
               absolute
               ,
               irrespective
               ,
               unconditional
               Decree
               ,
            
             that
             he
             gave
             himself
             a
             
               ransome
            
             even
             for
             them
             
               that
               perish
               .
            
             They
             were
             not
             left
             out
             of
             the
             
               bargain
            
             which
             was
             made
             with
             his
             
               Iustice
               ,
            
             but
             the
             Apostle
             tels
             us
             they
             were
             actually
             
               bought
               ▪
            
             He
             whose
             
               bloud
            
             was
             
               sufficient
            
             for
             a
             
               thousand
               worlds
               ,
            
             would
             not
             grudge
             its
             
               extent
            
             to
             the
             
               major
               part
            
             of
             but
             
               one
               :
            
             he
             was
             
               merciful
            
             to
             
               all
               men
               ,
            
             but
             the
             
               greatest
               part
            
             of
             
               men
            
             are
             
               unmerciful
            
             to
             
               themselves
               .
            
             He
             is
             the
             
               Saviour
               of
               all
               ,
            
             but
             yet
             all
             are
             
               not
               saved
               ;
            
             because
             he
             only
             
               offers
               ,
            
             does
             not
             
               obtrude
            
             himself
             upon
             us
             .
             He
             
               *
            
             
               offers
            
             himself
             to
             
               all
               ,
            
             but
             
               most
               refuse
            
             to
             
               receive
            
             him
             .
             He
             will
             have
             
               no
               man
            
             to
             perish
             ,
             but
             repent
             by
             his
             
               Antecedent
               will
               ,
            
             but
             by
             his
             
               Consequent
               will
            
             he
             will
             have
             every
             man
             perish
             that
             is
             
               impenitent
               .
            
             Which
             is
             sufficient
             to
             have
             been
             said
             for
             the
             
               negative
               part
            
             of
             my
             undertaking
             ,
             [
             
               That
               the
               cause
               of
               Damnation
               is
               not
               on
               God's
               part
            
             ]
             in
             which
             ,
             if
             any
             one
             Text
             be
             found
             of
             power
             to
             
               Convince
               ,
            
             let
             no
             man
             cavil
             at
             those
             others
             which
             seem
             
               lesse
            
             Convincing
             .
             If
             any
             one
             hath
             an
             objection
             ,
             
             let
             him
             stay
             for
             an
             answer
             till
             his
             objection
             is
             urged
             .
             It
             might
             seem
             too
             easie
             ,
             to
             
               solve
               objections
            
             of
             my
             
               own
               choice
               ,
            
             or
             
               confute
            
             an
             
               argument
            
             of
             my
             
               own
               making
               ;
            
             and
             therefore
             I
             passe
             (
             without
             notice
             of
             common
             shifts
             ,
             and
             subterfuges
             ,
             till
             I
             am
             call'd
             to
             that
             
               Drudgery
            
             )
             to
             the
             
               second
               part
            
             of
             my
             enterprise
             ,
             which
             is
             the
             
               affirmative
               .
            
          
           
             16.
             
             [
             
               That
               man
               himself
               is
               the
               cause
               of
               his
               eternal
               punishment
               .
            
             ]
             Which
             though
             supposed
             in
             the
             
               negative
               ,
            
             must
             yet
             be
             proved
             
             to
             some
             persons
             ,
             who
             are
             prevailed
             upon
             by
             
               fashions
               ,
            
             and
             
               modes
            
             of
             speech
             ;
             and
             will
             
               deny
            
             that
             very
             thing
             when
             they
             see
             it
             in
             
               one
               colour
               ,
            
             which
             they
             will
             presently
             
               assent
            
             to
             ,
             when
             they
             behold
             it
             in
             
               another
               .
            
             He
             who
             is
             very
             loth
             to
             say
             ,
             that
             
               God
               is
               the
               Author
               of
               sin
               and
               damnation
               ,
            
             will
             many
             times
             say
             it
             in
             
               other
               terms
               ;
            
             and
             therefore
             ,
             in
             
               other
               terms
               ,
            
             it
             must
             be
             proved
             that
             
               he
               is
               not
               .
               O
               Israel
               thou
               hast
               destroyed
               thy self
               ,
               but
               in
               me
               is
               thine
               help
               ,
            
             (
             
               Hosea
            
             13.
             6.
             )
             They
             that
             privily
             bring
             in
             Damnable
             
             Heresies
             
               shall
               bring
               upon
               themselves
               swift
               destruction
               .
               The
               foolishnesse
               of
               man
               perverteth
               his
               way
               :
            
             and
             as
             when
             
               lust
               conceiveth
               it
               
               bringeth
               forth
               sin
               ,
            
             so
             
               when
               sin
               is
               finished
               it
               bringeth
               forth
               death
               ,
            
             
             (
             
               Iam.
            
             1.
             15.
             )
             If
             death
             is
             that
             
               monster
               ,
            
             of
             which
             sin
             is
             the
             
               Dam
               ,
            
             that
             
               brings
               it
               forth
               ,
            
             how
             
               foul
            
             a
             thing
             must
             be
             the
             
               Sire
               ?
            
             and
             can
             there
             be
             any
             greater
             
               blasphemy
               ,
            
             then
             to
             bring
             God's
             
               Providence
            
             into
             the
             
               pedegree
            
             of
             
               Death
               ?
               Death
            
             (
             saith
             the
             Apostle
             )
             
               is
               the
               wages
               of
               sin
               ,
            
             (
             
               Rom.
            
             6.
             23.
             )
             And
             
               wages
            
             is
             not
             an
             
               absolute
            
             
             but
             a
             
               relative
            
             word
             .
             It
             is
             but
             reason
             he
             should
             be
             
               paid
            
             it
             ,
             who
             hath
             dearly
             
               earn'd
            
             it
             by
             his
             
               work
               .
            
             It
             is
             the
             
               will
            
             of
             man
             that
             is
             
               the
               servant
               of
               sin
               .
               Disobedience
            
             is
             the
             
               work
               ▪
               Death
            
             eternal
             
             is
             the
             
               wages
               ,
            
             and
             the
             
               Devil
            
             is
             the
             
               pay-master
               ;
            
             who
             as
             he
             
               sets
            
             men
             to
             
               work
            
             to
             the
             
               dishonour
            
             of
             their
             
               Creator
               ,
            
             so
             he
             
               paies
            
             them
             their
             wages
             to
             the
             advancement
             of
             his
             
               glory
               .
            
             From
             whence
             I
             Conclude
             (
             with
             the
             
               Book
            
             of
             
               Wisdome
            
             )
             
               God
               made
               not
               death
               ,
            
             
             
               neither
               hath
               he
               pleasure
               in
               the
               destruction
               of
               the
               living
               :
               for
               he
               created
               all
               things
               that
               they
               might
               have
               their
               being
               ,
               and
               the
               generations
               of
               the
               world
               were
               healthful
               ,
               and
               there
               is
               no
               poyson
               of
               Destruction
               in
               them
               ,
               nor
               the
               kingdome
               of
               death
               upon
               the
               earth
               .
               But
               ungodly
               men
               with
               their
               words
               and
               works
               call'd
               it
               to
               them
               ,
               and
               made
               a
               Covenant
               with
               it
               ;
            
             because
             they
             are
             unworthy
             to
             take
             [
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ]
             
               part
            
             with
             it
             .
          
           
             17.
             
             I
             will
             confirm
             this
             truth
             by
             no
             more
             then
             one
             Reason
             ;
             
             which
             ,
             if
             it
             is
             not
             the
             
               best
               ,
            
             doth
             seem
             to
             me
             to
             be
             the
             
               fittest
               ;
            
             as
             being
             aptest
             to
             evince
             both
             the
             
               connexion
            
             and
             
               necessity
            
             of
             my
             
               first
               inference
               ,
            
             from
             my
             
               first
               Principle
               .
            
             It
             is
             taken
             from
             the
             
               nature
            
             and
             
               use
            
             of
             
               Punishment
               ;
            
             which
             as
             soon
             as
             it
             is
             nam'd
             ,
             doth
             
               presuppose
            
             a
             
               Guilt
               ;
            
             for
             as
             every
             
               sin
            
             is
             the
             
               *
            
             
               transgression
               of
               some
               Law
               ,
            
             so
             every
             
               punishment
            
             is
             the
             
               revenge
            
             of
             some
             
               sin
               :
            
             upon
             which
             it
             followes
             ,
             that
             if
             a
             mans
             
               sin
               is
               from
               himself
               ,
            
             't
             is
             
               from
               himself
            
             that
             
               he
               is
               punisht
               .
            
             And
             as
             the
             
               Law
            
             is
             not
             the
             
               Cause
               ,
            
             but
             the
             
               *
            
             
               Occasion
            
             only
             of
             sin
             ;
             so
             God
             is
             not
             the
             
               Cause
               ,
            
             but
             the
             
               inflicter
            
             only
             of
             
               punishment
               :
            
             for
             so
             saies
             the
             Apostle
             ,
             
               Sin
               taking
               occasion
               by
               the
               Commandement
               wrought
               in
               me
               all
               manner
               of
               Concupiscence
               :
               for
               without
               the
               Law
               sin
               was
               dead
               .
               That
               which
               is
               good
               not
               being
               made
               death
               ,
               but
               sin
               working
               death
               by
               that
               which
               is
               good
            
             
             
               God
            
             and
             his
             
               Law
               ,
            
             are
             ,
             each
             of
             them
             ,
             the
             
               Causa-sine-qua-non
               ▪
            
             the
             
               Condition
               without
               which
               ,
            
             sin
             and
             punishment
             could
             not
             have
             been
             ,
             (
             for
             
               without
            
             Law
             
               no
               sin
               ,
            
             and
             
               without
               God
               no
               Reprobation
            
             )
             but
             not
             the
             
               Energetical
               efficient
               Cause
               ,
            
             of
             which
             sin
             and
             punishment
             
             were
             the
             
               necessary
               effects
               .
            
             For
             if
             God
             had
             made
             a
             
               Hell
            
             by
             an
             
               absolute
               purpose
               ,
            
             meerly
             because
             
               he
               would
            
             that
             
               some
            
             should
             
               suffer
            
             it
             ,
             and
             not
             in
             a
             
               praevious
               intuition
            
             of
             their
             sins
             ;
             
               Damnation
            
             had
             been
             a
             
               Misery
               ,
            
             but
             not
             a
             
               Punishment
               :
            
             as
             if
             a
             
               P●…tter
            
             makes
             a
             
               vessel
            
             on
             purpose
             that
             he
             may
             
               break
               it
               ,
            
             (
             which
             yet
             none
             but
             a
             mad
             man
             can
             be
             thought
             to
             do
             )
             or
             if
             a
             man
             meerly
             for
             
               recreation
            
             cuts
             up
             
               Animals
               alive
               ,
            
             (
             which
             yet
             none
             ever
             did
             that
             I
             can
             hear
             of
             ,
             except
             a
             
               young
               Spanish
               Prince
            
             )
             it
             is
             an
             
               Infelicity
            
             and
             a
             
               torment
               ,
            
             but
             no
             more
             a
             
               punishment
            
             then
             it
             is
             
               any
               thing
               else
               .
            
             Indeed
             the
             
               Common
               people
               ,
            
             who
             do
             not
             understand
             the
             
               just
               propriety
               of
               words
               ,
            
             make
             no
             distinction
             many
             times
             betwixt
             
               Pain
               ,
            
             and
             
               Punishment
               ;
            
             not
             considering
             that
             
               Punishment
            
             is
             a
             
               Relative
               word
               ▪
            
             of
             which
             the
             
               correlative
            
             is
             
               Breach
               of
               Law
               ;
            
             and
             therefore
             is
             fitly
             exprest
             in
             Scripture
             by
             the
             mutual
             relation
             betwixt
             a
             
               Parent
               and
               a
               Childe
               :
            
             when
             lust
             hath
             
               conceived
            
             it
             
               bringeth
               forth
            
             sin
             ;
             sin
             being
             perfected
             
               bringeth
               forth
               death
               ▪
            
             
               *
            
             (
             
               Iam.
            
             1.
             15.
             
             )
             which
             is
             as
             much
             as
             to
             say
             (
             according
             to
             the
             
               propriety
            
             of
             the
             
               Apostles
               words
            
             )
             
               sin
               is
               the
               parent
               ,
               and
               death
               is
               the
               childe
               .
            
             Now
             there
             cannot
             be
             a
             
               Childe
               without
            
             a
             
               parent
               ;
            
             (
             for
             they
             are
             
               relata
               secundum
               esse
            
             )
             much
             lesse
             can
             the
             childe
             be
             
               before
            
             the
             parent
             ;
             (
             for
             
               sunt
               simul
               naturâ
               ,
               &
               dicuntur
               ad
               convertentiam
            
             )
             Upon
             which
             it
             followes
             ,
             that
             
               punishment
            
             could
             not
             be
             
               ordained
            
             by
             God
             ,
             either
             
               without
            
             sin
             or
             
               before
               it
               ,
            
             or
             
               without
               respect
               and
               intuition
            
             of
             it
             ,
             (
             which
             yet
             the
             great
             
               *
            
             Mr.
             
               Calvin
            
             does
             plainly
             say
             .
             )
             I
             say
             it
             
               could
               not
               ,
            
             because
             it
             implies
             a
             
               contradiction
               .
            
             For
             though
             God
             could
             easily
             make
             
               Adam
            
             out
             of
             the
             
               earth
               ,
            
             and
             the
             
               earth
            
             out
             of
             
               nothing
               ,
            
             yet
             
             he
             could
             not
             make
             a
             
               sinful
               Cain
            
             to
             be
             the
             
               son
            
             of
             
               sinful
               Adam
               ▪
               before
            
             there
             was
             an
             
               Adam
               ,
            
             much
             lesse
             before
             there
             was
             a
             
               sinful
               one
               :
            
             because
             it
             were
             to
             
               be
               ,
            
             and
             
               not
               to
               be
            
             at
             the
             same
             time
             ;
             
               Adam
            
             would
             be
             a
             
               Cause
               ,
            
             before
             an
             
               entity
               ;
            
             which
             God
             Almighty
             
               cannot
            
             do
             ,
             because
             he
             is
             
               Almighty
               .
            
             So
             that
             when
             the
             
               Romanists
            
             assert
             their
             
               Transubstantiation
               ,
            
             or
             
               the
               posterity
            
             
             
               of
               Marcion
            
             their
             
               Absolute
               decree
            
             of
             
               all
            
             the
             
               evil
            
             in
             the
             
               world
               ,
            
             (
             both
             pretending
             a
             
               Reverence
            
             to
             God's
             
               omnipotence
            
             )
             they
             do
             as
             good
             as
             say
             ,
             
               those
               things
               which
               are
               true
               may
               therefore
               be
               false
               ,
               because
               they
               are
               true
               ;
            
             or
             that
             God
             is
             
               so
               Almighty
               ,
               as
               to
               be
               able
               not
               to
               be
               God
               :
            
             that
             being
             the
             Result
             of
             an
             
               Ability
               ▪
            
             to
             
               make
               
               two
               parts
               of
               a
               contradiction
               true
               :
            
             (
             so
             said
             
               Austin
            
             against
             S.
             
               Faustus
               ,
            
             
             and
             
               Origen
            
             against
             
               Celsus
               .
            
             )
             Whensoever
             it
             is
             said
             ,
             [
             
               God
               can
               do
               all
               things
            
             ]
             't
             is
             meant
             of
             
               all
               things
               that
               become
               him
               :
            
             So
             
               Isidore
            
             the
             
               Pelusiote
               .
            
             But
             (
             to
             return
             to
             argument
             in
             the
             pursuit
             of
             which
             I
             have
             stept
             somewhat
             too
             forward
             )
             if
             Gods
             
               praeordination
            
             of
             mans
             
               eternal
               misery
            
             were
             in
             order
             of
             nature
             
               before
            
             his
             
               praescience
            
             of
             mans
             
               sin
               ,
            
             as
             Mr.
             
               Calvin
            
             evidently
             affirms
             in
             his
             [
             Ideo
             
               *
            
             
               praesciverit
               ,
            
             quia
             
               decreto
               suo
               praeordinavit
               ,
            
             ]
             setting
             
               Praeordination
            
             as
             the
             
               Cause
               ,
            
             or
             
               Reason
               ,
            
             or
             
               praevious
               Requisite
            
             to
             his
             
               Praescience
            
             )
             either
             mans
             
               Reprobation
            
             must
             come
             to
             passe
             
               without
               sin
               ,
            
             or
             else
             he
             must
             sin
             to
             bring
             it
             
               orderly
               to
               passe
               ;
            
             which
             is
             to
             make
             God
             the
             author
             either
             of
             
               misery
               by
               itself
            
             without
             relation
             to
             sin
             ,
             or
             else
             of
             
               sin
            
             in
             
               order
            
             to
             
               misery
               .
            
             The
             first
             cannot
             be
             ,
             because
             God
             hath
             
               *
            
             sworn
             ,
             he
             
               hath
               no
               pleasure
               in
               the
               death
               of
               a
               sinner
               ,
            
             (
             
               Ezek.
            
             33.
             14.
             
             )
             much
             lesse
             in
             
               his
               death
            
             that
             
               never
               sin'd
               .
            
             And
             because
             ,
             if
             it
             were
             
               so
               ,
            
             the
             Scripture
             would
             not
             use
             the
             word
             
               Wages
               ,
            
             and
             the
             word
             
               Punishment
               ,
            
             and
             the
             word
             
               Retribution
               ,
            
             
             and
             the
             word
             
               Reward
               .
               Hell
            
             indeed
             had
             been
             a
             
               Torment
               ,
            
             but
             not
             a
             
               Recompence
               ;
            
             a
             
               fatal
               Misery
               ,
            
             but
             not
             a
             
               Mulct
               ;
            
             an
             
               Act
               of
               power
               ,
            
             but
             not
             of
             
               vengeance
               ;
            
             which
             yet
             in
             many
             places
             is
             the
             
               style
            
             that
             
               God
               speaks
               in
               ,
               Vengeance
            
             is
             mine
             ,
             and
             I
             will
             
               repay
               ,
               Rom.
            
             12.
             19.
             
             Nor
             can
             the
             
               second
            
             be
             lesse
             impossible
             ,
             it
             having
             formerly
             been
             proved
             ,
             that
             God
             is
             not
             the
             Author
             of
             sin
             ;
             
               *
            
             
               he
               hath
               no
               need
               of
               the
               sinful
               man
               ,
            
             whereby
             to
             bring
             mans
             
               Ruine
            
             the
             more
             
               conveniently
               about
               ;
            
             and
             most
             of
             them
             that
             dare
             say
             it
             ,
             are
             fain
             to
             say
             it
             in
             a
             
               Disguise
               .
            
             Some
             indeed
             are
             for
             [
             
               ligonem
               ligonem
            
             ]
             but
             the
             more
             
               modest
               blasphemers
            
             are
             glad
             to
             dresse
             it
             in
             
               cleaner
               phrase
               .
            
             A
             strange
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             in
             Divinity
             ,
             to
             put
             the
             
               1
            
             
               childe
               before
               the
               parent
               ,
            
             the
             
               2
            
             
               wages
               before
               the
               work
               ,
            
             the
             
               3
            
             
               end
               before
               the
               means
               ,
            
             the
             
               Reprobation
               before
               the
               sin
               !
            
             yet
             so
             they
             do
             who
             make
             the
             
               Decree
            
             of
             
               Reprobation
            
             most
             
               irrespective
            
             and
             
               unconditional
               ;
            
             and
             after
             that
             ,
             say
             ,
             that
             
               whom
               God
               determines
               to
               the
               end
               ,
               he
               determines
               to
               the
               means
               .
            
             To
             
               put
               the
               horse
               upon
               the
               Bridle
               ,
            
             is
             a
             more
             
               rational
               Hypallage
               :
            
             for
             by
             this
             Divinity
             ,
             eternal
             punishment
             is
             imputed
             to
             Gods
             
               Antecedent
               will
            
             (
             which
             is
             called
             the
             
               first
            
             )
             and
             
               sin
            
             to
             his
             
               consequent
               will
               ,
            
             (
             which
             is
             the
             
               second
               .
            
             )
             The
             first
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             and
             the
             other
             only
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             punishment
             
               chiefly
               ,
            
             and
             sin
             by
             way
             of
             
               Consecution
               .
            
             Men
             are
             
             bid
             not
             to
             sin
             
               ex
               voluntate
               signi
               ,
            
             or
             
               revelata
               ;
            
             but
             are
             determin'd
             
             to
             it
             
               ex
               voluntate
               occultâ
               ,
            
             or
             
               beneplaciti
               .
               Distinctions
            
             very
             
               good
               ,
            
             when
             at
             first
             they
             were
             invented
             for
             
               better
               uses
               .
            
             The
             former
             by
             S.
             
               Chrysostome
               ,
            
             from
             whom
             it
             was
             
               borrow'd
            
             by
             
               Damascene
               ,
            
             and
             from
             him
             by
             the
             
               Schoolmen
               .
            
             But
             I
             say
             they
             all
             were
             us'd
             to
             very
             contrary
             purposes
             ,
             by
             
               them
               ,
            
             and
             by
             
               these
               ,
            
             who
             endevour'd
             to
             
               repel
            
             those
             Fathers
             with
             their
             own
             
               weapons
               ,
            
             (
             as
             the
             elaborate
             
               Gerard
               Vossius
            
             does
             very
             largely
             make
             it
             appear
             .
             )
             I
             am
             sorry
             I
             must
             say
             ,
             (
             what
             yet
             I
             
               must
            
             (
             saith
             
               *
            
             
               Tertullian
            
             )
             when
             it
             
               may
               tend
               to
               edification
            
             )
             That
             the
             
               Lord
               God
               merciful
               ,
            
             and
             
               gracious
               ,
               long-suffering
               ,
               abundant
               in
               goodnesse
               and
               truth
               ,
            
             who
             is
             
               all
               Bowels
            
             and
             no
             gall
             ;
             who
             
               hateth
               nothing
               that
               he
               hath
               made
               ,
            
             who
             in
             the
             
               midst
               of
               Iudgement
               remembreth
               mercy
               ,
            
             ever
             
               forgiving
               iniquity
               ,
               transgression
               and
               sin
               ,
            
             is
             exhibited
             to
             the
             world
             by
             the
             
               Authors
            
             and
             
               Abettors
            
             of
             
               unconditional
               Reprobation
               ,
            
             as
             a
             
               kinde
               of
               Platonick
               Lover
               of
            
             so
             
               excellent
            
             a
             
               Creature
               's
               everlasting
               misery
               .
            
             Which
             if
             Mr.
             
               Calvin
            
             himself
             
               confessed
            
             to
             be
             a
             
               *
            
             
               Horrible
               Decree
            
             (
             who
             yet
             
               beleev'd
            
             it
             )
             how
             
               frightful
            
             must
             that
             opinion
             appear
             to
             
               me
               ,
            
             who
             did
             therefore
             
               leave
            
             it
             ,
             because
             it
             
               frighted
            
             me
             
               into
               my
               wits
               ?
            
             For
             to
             say
             that
             God
             is
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               a
               slayer
               of
               men
            
             from
             
               all
               eternity
               ,
            
             (
             who
             is
             
               the
               Lamb
               slain
               ,
            
             that
             is
             ,
             
               a
               Saviour
               ,
               from
               the
               foundation
               of
               the
               world
               ,
            
             (
             
               Rev.
               13.
               8.
               
            
             )
             is
             to
             affirm
             
               that
            
             of
             
               him
               ,
            
             which
             he
             affirmed
             of
             the
             
               Devil
               ,
            
             who
             is
             called
             by
             our
             
               Saviour
               ,
               A
               Murderer
               from
               the
               beginning
               ,
               Ioh.
               4.
               44.
               
            
             Which
             the
             Devil
             could
             not
             be
             ;
             if
             God
             had
             
               absolutely
               willed
            
             the
             
               Death
            
             of
             any
             ,
             without
             
               respect
            
             or
             
               relation
            
             to
             the
             
               snares
            
             of
             the
             
               Devil
               ,
            
             it
             being
             impossible
             to
             
               murder
               the
               Dead
               ;
            
             or
             to
             
               slay
            
             those
             that
             were
             
               killed
            
             long
             
               before
            
             they
             were
             
               born
               .
            
             I
             know
             by
             whom
             it
             is
             answered
             ,
             
             [
             That
             God
             doth
             
               will
               sin
               ,
            
             not
             as
             it
             is
             sin
             ,
             but
             as
             it
             is
             a
             
               Medium
            
             for
             the
             setting
             forth
             of
             his
             
               Glory
               ;
            
             and
             so
             
               Damnation
               .
            
             ]
             But
             whilest
             men
             
               finde
            
             out
             
               Distinctions
            
             to
             
               excuse
            
             God
             Almighty
             ,
             they
             do
             imply
             him
             to
             have
             
               offended
               .
            
             Which
             I
             am
             so
             
               weary
            
             even
             to
             
               think
               on
               ,
            
             that
             I
             hasten
             ,
             for
             some
             
               refreshment
               ,
            
             to
             my
             
               third
               proof
            
             of
             this
             
               Inference
               ,
            
             from
             the
             
               suffrage
            
             of
             
               Antiquity
               .
            
          
           
             18.
             
             Before
             I
             name
             any
             particular
             ,
             I
             will
             take
             the
             confidence
             to
             
             say
             in
             general
             ,
             That
             all
             the
             
               Greek
            
             and
             
               Latine
               Fathers
               before
            
             
             S.
             
               Austin
               ,
            
             and
             even
             
               Austin
            
             himself
             before
             his
             contention
             against
             
               Pelagius
               ,
            
             (
             and
             even
             during
             that
             contention
             in
             some
             
               places
            
             of
             his
             
               works
            
             )
             besides
             those
             
               many
               Fathers
            
             who
             lived
             
               after
               him
               ,
            
             were
             
               unanimously
            
             of
             this
             Judgement
             ,
             
               That
               God
               did
               not
               absolutely
               decree
               the
               Reprobation
               of
               any
               Creature
               ,
               but
               upon
               praescience
               and
               supposition
               of
               wilful
               rebellion
               and
               impenitence
               .
            
             I
             have
             not
             liv'd
             long
             enough
             to
             read
             them
             all
             ,
             but
             I
             have
             
               dipt
            
             into
             the
             
               most
               :
            
             and
             by
             the
             help
             of
             such
             
               Collectors
            
             as
             I
             have
             gotten
             into
             my
             Study
             ,
             (
             whereof
             
               Vossius
            
             hath
             good
             reason
             to
             be
             the
             Chief
             upon
             
               this
               occasion
               :
            
             and
             I
             the
             rather
             use
             
               him
               ,
            
             because
             I
             find
             him
             so
             very
             punctual
             in
             every
             one
             of
             the
             quotations
             ,
             which
             I
             have
             had
             
               means
            
             and
             
               opportunity
            
             to
             make
             
               trial
               of
            
             )
             I
             say
             ,
             by
             the
             
               help
            
             of
             such
             
               credible
               Compilers
               ,
            
             I
             shall
             give
             in
             a
             
               cloud
               of
               witnesses
            
             (
             I
             hope
             )
             sufficiently
             
               Authentick
               .
            
             I
             do
             as
             little
             love
             to
             be
             
               Voluminous
            
             as
             
               Callimachus
            
             would
             have
             me
             ,
             (
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             )
             and
             therefore
             shall
             set
             down
             only
             the
             
               substance
            
             of
             what
             the
             Fathers
             have
             said
             ,
             referring
             the
             
               Reader
               ,
            
             by
             
             my
             
               Citations
               ,
               to
               the
               larger
               fields
            
             of
             their
             
               Discourses
               .
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               Pluribus
               pereuntibus
               ,
               quomodo
            
             defenditur
             perfecta
             bonitas
             ?
             
             
               ex
               majore
               parte
               cessatrix
               ,
               paucis
               aliqua
               ,
               pluribus
               nulla
               ,
               cedens
               perditioni
               ,
            
             partiaria
             exitii
             ?
             
               Quòd
               si
               plures
               salvi
               non
               erunt
               ,
               erit
               jam
               non
               bonitas
               ,
               sed
               malitia
               perfectior
               .
               —
               magis
               autem
               non
               faciens
               salvos
               ,
               dum
               paucos
               facit
               ,
            
             perfectior
             erit
             in
             non
             juvando
             .
             —
             
               suae
               potestatis
               invenio
               hominem
               à
               Deo
               constitutum
               ,
               —
               lapsúmque
            
             
             
               hominis
               non
               Deo
               ,
               sed
               libero
               ejus
               Arbitrio
               deputandum
               .
            
             (
             I
             wonder
             
               Vossius
            
             did
             not
             remember
             
               Tertullian
               ,
            
             then
             whom
             there
             is
             not
             any
             one
             more
             directly
             for
             this
             purpose
             .
             
               Iustin
               Martyr
            
             also
             
             was
             ill
             omitted
             ;
             and
             so
             was
             S.
             
               Ignatius
               .
            
             )
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
          
           
             
               Ignem
               autem
               aeternum
            
             non
             illis
             ,
             
               quibus
               dicitur
            
             [
             
               discedite
               à
               me
               maledicti
            
             ]
             
               paratum
               ostendit
               ,
               sicut
               regnum
               justis
               ,
               sed
            
             Diabolo
             ,
             
               &
               Angelis
               ejus
               :
               quia
               quantum
               adse
               ,
               homines
               non
               ad
               perditionem
               creavit
               ,
               sed
               ad
               vitam
               aeternam
               &
               gaudium
               .
            
             (
             Note
             that
             
               Chrysostome
               ,
               Theophylact
               ,
            
             and
             
               Euthymius
               ,
            
             interpret
             those
             words
             of
             
             
               Christ
               ,
            
             as
             
               Origen
            
             doth
             .
             )
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
          
           
             
               Ideo
               venit
               Dominus
               Iesus
               ut
               salvum
               faceret
               quod
               perierat
               .
            
             
             
               Venit
               ergo
               ut
               peccatum
               mundi
               tolleret
               ,
               ut
               vulnera
               nostra
               curaret
               .
               Sed●…quia
               non
               omnes
               medicinam
               expetunt
               ,
               sed
               plerique
               Refugiunt
               ,
               —
               ideo
               volentes
               curat
               ,
               non
               adstringit
               invitos
               .
            
             
          
           
             
               Non
               injustè
               judicat
               ,
               quia
               omnes
               vult
               salvos
               fieri
               ,
               manente
               justitia
               .
               —
               Deus
               utique
               vult
               omnes
               salvos
               fieri
               .
               Cur
               non
               impletur
               ejus
               voluntas
               ?
               Sed
               in
               omni
               locutione
               ,
               sensus
               est
               ,
            
             conditio
             latet
             .
             
               Vult
            
             omnes
             
               salvos
               fieri
               ,
               sed
            
             si
             accedant
             
               ad
               eum
               :
               non
               enim
               sic
               vult
               ,
               ut
               nolentes
               salventur
               ,
               sed
               vult
               illos
               salvari
               ,
               si
               &
               ipsi
               velint
               :
               nam
               legem
               omnibus
               dedit
               ,
               nullum
               excepit
               à
               salute
               .
            
          
           
             
               *
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
          
           
           
             
               Miseratur
               humano
               generi
               Deus
               ,
               &
               non
               vult
               perire
               quod
               fecit
               .
            
             
          
           
             
               Vult
               Deus
               quaecunque
               sunt
               plena
               rationis
               &
               consilii
               .
               Vult
               salvari
               omnes
               &
               in
               agnitionem
               veritatis
               venire
               .
               Sed
               quia
               nullus
               absque
               propriâ
               voluntate
               servatur
               ,
               (
               liberi
               enim
               arbitrii
               sumus
               )
               vult
               nos
               bonum
               velle
               ,
               ut
               cum
               voluerimus
               ,
               velit
               in
               nobis
               &
               ipse
               suum
               implere
               consilium
               .
            
          
           
             
               Constat
               Deum
               omnia
               bona
               velle
               ,
               sed
               homines
               suo
               vitio
               praecipitantur
            
             
             
               in
               malum
               .
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             
          
           
             
               Duae
               sunt
               voluntates
               in
               Deo.
               Una
            
             misericordiae
             ,
             
               quae
               non
               est
               cogens
               ,
            
             
             
               nec
               aliquid
               libero
               arbitrio
               aufert
               .
               Quâ
               omnes
               homines
               vult
               salvos
               fieri
               ,
               quod
               tamen
               in
               liberâ
               voluntate
               illorum
               positum
               est
               .
               Est
               alia
               ,
               quae
               est
               de
               effectibus
               rerum
               ,
               de
               quâ
               dicitur
               ,
            
             [
             
               omnia
               quaecunque
               voluit
               ,
               fecit
               .
            
             ]
             
               huic
               nemo
               potest
               resistere
               .
               De
               quâ
               dicitur
               ,
               Voluntati
               ejus
               quis
               resistit
               ?
               (
               atque
               haec
               est
               duplex
               ,
            
             permittens
             ,
             
               respectu
               mali
               ;
            
             approbans
             ,
             
               respectu
               boni
               .
               )
               Itaque
               homines
               resistunt
            
             voluntati
             misericordiae
             ,
             
               &
               non
               resistunt
            
             voluntati
             justitiae
             .
             
               (
               Postea
               in
               hunc
               sensum
               .
               )
               Orat
               ergo
               ,
            
             fiat
             voluntas
             tua
             ,
             
               sicut
               in
               coelo
               (
               ubi
               non
               resistitur
               )
               sic
               &
               in
               terris
               ,
               ubi
               resistitur
               .
            
          
           
             
               Deus
               ex
               se
               sumit
               seminarium
               miserendi
               .
               Quod
               judicat
               &
            
             
             
               condemnat
               nos
               ,
            
             eum
             quodammodo
             cogimus
             ,
             
               ut
               longè
               aliter
               de
               corde
               ipsius
               miseratio
               ,
               quàm
               anivadversio
               procedere
               videatur
               .
               —
               omnibus
               offertur
               ,
               &
               in
               communi
               posita
               est
               Dei
               misericordia
               ;
               nemo
               illius
               expers
               est
               ,
               nisi
               qui
               renuit
               .
            
          
           
             If
             after
             all
             these
             testimonies
             ,
             I
             have
             S.
             
               Austin
            
             and
             
               Prosper
            
             to
             side
             with
             me
             in
             my
             assertion
             ,
             I
             know
             not
             why
             I
             may
             not
             seem
             ,
             
             to
             those
             who
             think
             me
             in
             an
             error
             ,
             at
             least
             to
             have
             
               rationally
            
             and
             
               discreetly
               erred
               :
            
             and
             though
             
               Grotius
            
             gives
             a
             reason
             why
             
             S.
             
               Austin
            
             is
             the
             unfittest
             to
             be
             a
             
               Iudge
            
             in
             these
             matters
             ,
             yet
             if
             
               Prosper
            
             (
             who
             best
             knew
             him
             )
             may
             be
             allowed
             for
             his
             
               Interpreter
               ,
            
             I
             am
             very
             well
             content
             that
             he
             be
             one
             of
             my
             
               Iury
               ;
            
             for
             of
             
               four
               Expositions
            
             which
             that
             Father
             made
             (
             in
             several
             parts
             of
             his
             writings
             )
             upon
             1
             
               Tim.
            
             2.
             4.
             
             [
             
               God
               will
               have
               all
               men
               to
               be
               saved
               ,
            
             ]
             I
             finde
             
               one
            
             very
             directly
             just
             such
             as
             I
             would
             have
             it
             ;
             and
             it
             is
             even
             in
             those
             writings
             which
             he
             pen'd
             after
             the
             Heresie
             of
             
               Pelagius
            
             was
             on
             foot
             ;
             which
             is
             therefore
             with
             me
             of
             very
             great
             
               moment
            
             and
             
               Authority
               .
            
          
           
             To
             this
             Question
             ,
          
           
             
               De
               bonâ
               voluntate
               unde
               sit
               ,
               si
               naturâ
               ,
               cur
               non
               omnibus
               ,
               cùm
               sit
            
             
             
               idem
               Deus
               omnium
               Creator
               ?
               si
               dono
               Dei
               ,
               etiam
               hoc
               quare
               non
               omnibus
               ,
               cùm
               omnes
               homines
               velit
               salvos
               fieri
               ?
            
          
           
             He
             thus
             Answers
             ,
          
           
             
               Vult
               Deus
               omnes
               homines
               salvos
               fieri
               ,
            
             non
             sic
             tamen
             ut
             eis
             adimat
             liberum
             arbitrium
             ,
             
               quo
               vel
               bene
               vel
               malè
               utentes
            
             justissimè
             judicentur
             .
             
               Quod
               quum
               sit
               ,
               Infideles
               quidem
               contra
               voluntatem
               Dei
               faciunt
               ,
               cùm
               ejus
               Evangelio
               non
               credunt
               :
               nec
               ideo
               tamen
               eam
               vincunt
               ,
               verùm
               seipsos
               fraudant
               magno
               &
               summo
               bono
               ,
               malisque
               poenalibus
               implicant
               ,
               experturi
               in
               suppliciis
               potestatem
               ejus
               ,
               cujus
               in
               donis
               misericordiam
               contempserunt
               .
            
          
           
             
               Inevitabilis
               illa
               sententia
               ,
            
             [
             discedite
             à
             me
             maledicti
             ]
             
               à
               piissimo
            
             
             
               Deo
               ideo
               multo
               antè
               praedicitur
               ,
               ut
               à
               nobis
               totis
               viribus
               caveatur
               :
               si
               enim
               nos
               Deus
               noster
               vellet
               punire
               ,
               non
               nos
               ante
               tot
               secula
               commoneret
               .
               Invitus
               quodam
               modo
               vindicat
               ,
               qui
               quomodo
               evadere
               possimus
               ,
               multo
               antè
               demonstrat
               :
               non
               enim
               te
               vult
               percutere
               ,
               qui
               tibi
               clamat
               ,
            
             observa
             .
          
           
             'T
             is
             very
             true
             that
             S.
             
               Austin
            
             did
             sometimes
             let
             fall
             such
             expressions
             ,
             (
             transported
             sometimes
             in
             the
             heat
             of
             his
             dispute
             )
             as
             rais'd
             some
             calumnies
             after
             his
             death
             ,
             as
             if
             he
             had
             thought
             that
             
               God
               created
               the
               greatest
               part
               of
               mankinde
               on
               purpose
               to
               do
               the
               will
               ,
               not
               of
               God
               ,
               but
               of
               the
               Devil
               .
            
             But
             
               Prosper
            
             made
             it
             appear
             ,
             in
             his
             Answers
             to
             
               that
            
             and
             the
             like
             Objections
             ,
             that
             they
             who
             censur'd
             
               Austin's
               Iudgement
               ,
            
             were
             seduced
             to
             it
             by
             his
             
               style
               :
            
             and
             that
             (
             notwithstanding
             the
             misfortune
             of
             his
             expressions
             )
             
               Austin's
            
             judgement
             and
             his
             
               owne
               ,
            
             was
             clearly
             this
             (
             and
             so
             
               *
            
             
               Fulgentius
            
             doth
             professe
             to
             understand
             it
             .
             )
          
           
           
             —
             
               Syncerissimè
               credendum
               atque
               profitendum
               est
               ,
               Deum
               velle
               ut
            
             
             
               omnes
               homines
               salvi
               fiant
               .
               Siquidem
               Apostolus
               ,
               cujus
               ista
               sententia
               est
               ,
               sollicitissimè
               praecipit
               ,
               ut
               Deo
               pro
               omnibus
               hominibus
               supplicetur
               :
               ex
               quibus
            
             quòd
             multi
             pereunt
             ,
             pereuntium
             est
             meritum
             ;
             
               quòd
               multi
               salvantur
               ,
               salvantis
               est
               donum
               .
            
             —
             Nemo
             ab
             eo
             ideo
             creatus
             est
             ,
             ut
             periret
             :
             
               quia
            
             alia
             est
             causa
             Nascendi
             ,
             alia
             Pereundi
             .
             
               Ut
               enim
               nascantur
               homines
               ,
               conditoris
               est
               beneficium
               ;
               ut
               autem
               pereant
               ,
               praevaricatoris
               est
               meritum
               .
               —
               Insanum
               omnino
               est
               dicere
               ,
            
             Voluntatem
             Dei
             ex
             Dei
             voluntate
             non
             fieri
             ;
             
               &
               Damnatorem
               Diaboli
               ejúsque
               famulorum
               ,
               velle
               ut
               Diabolo
               serviatur
               .
               —
               Nullo
               modo
               credendum
               homines
               —
               ex
               Dei
               voluntate
               cecidisse
               ,
               cùm
               potius
               allevet
               Dominus
               omnes
               qui
               corruunt
               ,
               &
               erigat
               omnes
               elisos
               .
               —
               Dei
               ergo
               voluntas
               est
               ,
               ut
               in
               bonâ
               voluntate
               maneatur
               .
            
             Qui
             &
             priusquam
             deseratur
             ,
             neminem
             deserit
             .
             
               Et
               multos
            
             desertores
             saepe
             convertit
             .
             —
             
               Deus
               nec
               quae
               illuminavit
               ,
               obcaecat
               ;
               nec
               quae
               aedificavit
               ,
               destruit
               ;
               nec
               quae
               plantavit
               ,
               evellit
               .
            
             Quia
             praesciti
             sunt
             casuri
             ,
             non
             sunt
             praedestinati
             .
             
               Essent
            
             autem
             praedestinati
             ,
             si
             essent
             reversuri
             ,
             &
             in
             sanctitate
             ac
             veritate
             mansuri
             :
             
               ac
               per
               hoc
               praedestinatio
               Dei
               multis
            
             est
             Causa
             standi
             ,
             nemini
             est
             Causa
             labendi
             .
             —
             
               Hi
            
             cùm
             à
             pietate
             deficiunt
             ,
             non
             ex
             Dei
             opere
             ,
             sed
             ex
             sua
             voluntate
             deficiunt
             .
             Casuri
             
               tamen
               &
            
             recessuri
             
               ab
               eo
               ,
               qui
               falli
               non
               potest
               ,
            
             praesciuntur
             .
             —
             
               Denique
            
             qui
             voluntatem
             spreverunt
             invitantem
             ,
             voluntatem
             Dei
             sentient
             vindicantem
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Theodor
             .
             Heracl
             .
             in
             Joh.
             8.
             44.
             
          
           
             
               Anathema
               illi
               qui
               per
               Dei
               praescientiam
               in
               mortem
               hominem
               deprimi
               dixerit
               .
            
             Synod
             .
             Arelatensis
             .
          
           
             
               Suo
               prorsus
               decipiuntur
               Arbitrio
               ,
               suâ
               voluntate
               labuntur
               ,
               &
               si
               in
               hac
               desidiâ
               perseverent
               ,
               ipsi
               se
               his
               quae
               accepere
               ,
               despoliant
               .
            
             Scriptor
             de
             vocat
             .
             Gent.
             l.
             2.
             cap.
             11.
             
          
           
             
               Quos
               praescivit
               Deus
               homines
               vitam
               in
               peccato
               terminaturos
               ,
               praedestinavit
               supplicio
               interminabili
               puniendos
               .
            
             Fulgentius
             ad
             Monimum
             .
             l.
             1.
             
          
           
             
               *
            
             Lastly
             ,
             that
             this
             is
             precisely
             the
             Judgement
             of
             the
             
               Church
               of
               England
               ,
            
             I
             cannot
             better
             prove
             then
             by
             that
             
               sense
            
             and
             
               apprehension
            
             which
             
               Bishop
               Overal
            
             had
             of
             it
             ;
             who
             does
             professedly
             interpret
             the
             
               minde
            
             of
             her
             
               Articles
            
             in
             this
             particular
             ,
             and
             
             was
             as
             well
             able
             to
             do
             it
             as
             any
             man
             that
             ever
             lived
             .
          
           
             —
             
               Sub
            
             generali
             
               promissione
               &
               praecepto
               tutò
               quisque
               potest
               indubi●…
            
             
             
               fide
               se
               includere
               :
               &
               cum
               certâ
               spe
               ac
               fiduciâ
               ad
               thronum
               gratiae
               accedere
               ,
               veréque
               cognoscere
               ,
               si
               non
            
             confidat
             
               Deo
            
             promittenti
             ,
             
               &
            
             mandanti
             obsequatur
             ,
             suam
             culpam
             esse
             ,
             
               non
               Dei
               :
               idque
               per
            
             negligentiam
             suam
             ,
             non
             gratiae
             divinae
             defectum
             accidere
             .
             —
             
               Ordo
               divinae
               praedestinationis
               nostrae
               in
               Articulo
               septimo
               iste
               videtur
               intentus
               ;
               Deum
               praescium
               lapsûs
               generis
               humani
               ad
               remedium
               ejusdem
               filium
               mittendum
               decrevisse
               ,
               in
               eóque
            
             salutis
             conditionem
             
               statuisse
               ;
               tum
               ad
               eam
               in
               animis
               hominum
               producendam
            
             necessaria
             &
             sufficientia
             
               media
               &
               auxilia
            
             omnibus
             generatim
             
               secundum
            
             magis
             &
             minus
             
               ordinâsse
               ,
               quae
            
             magis
             speciatim
             
               his
               quos
               in
               Christo
               elegit
               ex
               reliquo
               hominum
               genere
               pro
               suo
               beneplacito
               cumularet
               ,
               quibus
               hi
               ad
               fidem
               ,
               perseverantiam
               &
               aeternam
               salutem
               certissimè
               perducantur
               ,
               &
            
             reliqui
             nihil
             habeant
             quod
             conquerantur
             ,
             &c.
             
          
           
             
               De
               morte
               Christi
               tam
               plena
               &
               ubique
               sibi
               constans
               Ecclesiae
               nostrae
            
             
             
               sententia
               ,
            
             pro
             omnibus
             omnino
             hominibus
             ,
             
               sive
               pro
            
             omnibus
             omnium
             hominum
             peccatis
             ,
             
               Iesum
               Christum
               mortuum
               esse
               ,
               ut
            
             mirandum
             sit
             ullos
             ex
             nostris
             id
             in
             controversiam
             vocare
             .
          
           
             
               Pro
               omnibus
               actualibus
               hominum
               peccatis
               ,
               non
               tantùm
               pro
               culpâ
            
             
             
               Originis
               .
            
          
           
             
               AEterna
               vita
               humano
               generi
               est
               proposita
               .
            
             
          
           
             
               Oblatio
               Christi
               semel
               facta
               perfecta
               est
               Redemptio
               ,
               propitiatio
               &
            
             
             
               satisfactio
               pro
               omnibus
               peccatis
               totius
               mundi
               tam
               originalibus
               quàm
               actualibus
               .
            
          
           
             It
             is
             farther
             observed
             by
             that
             most
             moderate
             and
             learned
             
             man
             ,
             that
             Mr.
             
               Calvin
               himself
               ,
            
             however
             
               rigid
            
             he
             was
             in
             
               some
            
             places
             ,
             did
             yet
             so
             
               soberly
            
             contradict
             himself
             in
             
               others
               ,
            
             that
             those
             very
             texts
             of
             Scripture
             in
             which
             it
             is
             affirmed
             [
             
               Christ
               dyed
               for
               many
            
             ]
             he
             so
             interprets
             as
             to
             say
             ,
             the
             word
             [
             
               many
            
             ]
             is
             put
             to
             
             signifie
             [
             
               all
            
             ]
             as
             
               Heb.
            
             9.
             28.
             and
             that
             many
             are
             not
             saved
             is
             (
             saith
             he
             )
             for
             this
             reason
             ,
             [
             
               quia
               eos
               impedit
               sua
               incredulitas
            
             ]
             
               because
               they
               are
               hindred
               by
               their
               own
               incredulity
               .
            
          
           
             19.
             
             I
             have
             not
             translated
             these
             Authorities
             ,
             because
             they
             are
             principally
             meant
             for
             such
             as
             are
             able
             to
             understand
             them
             .
             And
             
             if
             any
             
               plain
               Reader
            
             shall
             desire
             to
             have
             them
             in
             the
             
               Grosse
            
             without
             being
             troubled
             to
             suffer
             them
             over
             in
             the
             
               Retail
               ,
            
             he
             may
             
             be
             pleas'd
             to
             receive
             it
             in
             these
             following
             words
             :
             
               That
               God
               did
               not
               absolutely
               ,
               irrespectively
               ,
               unconditionally
               decree
               the
               everlasting
               misery
               of
               any
               one
               ,
               but
               in
               a
               foresight
               and
               intuition
               of
               their
               refusing
               his
               proffer
               .
               That
               he
               sent
               his
               son
               to
               dye
               for
               all
               the
               sins
               of
               the
               whole
               world
               ,
               inviting
               and
               commanding
               all
               men
               every where
               to
               repent
            
             [
             and
             be
             forgiven
             ]
             (
             Act.
             17.
             30.
             
             )
             
               but
               that
               most
               ,
               like
               the
            
             slave
             
               in
            
             Exodus
             ,
             
               are
               in
               love
               with
               their
               bondage
               ;
               and
               will
               be
               bored
               through
               the
               ear
               .
               That
               everlasting
               fire
               was
               prepared
            
             
             
               especially
               ,
               (
               not
               for
               men
               ,
               but
               )
               for
               the
               Devil
               and
               his
               Angels
               ;
               nor
               for
               them
               by
               a
               peremptory
               irrespective
               Decree
               ,
               but
               in
               praescience
               and
               respect
               of
               their
               pride
               and
               Apostasie
               .
               That
               Christ
               came
               to
               save
               that
               which
               was
               lost
               ,
               and
               to
               call
               sinners
               to
               Repentance
               ,
               and
               to
               have
               gather'd
               them
               as
               a
               Hen
               gathereth
               her
               Chickens
               under
               her
               wings
               ,
               but
               they
               would
               not
               .
               That
               God
               gave
               his
               law
               ,
               his
               rule
               ,
               his
               promises
               to
               all
               ,
               and
               excepted
               none
               in
               the
               publishing
               of
               either
               ;
               but
               so
               as
               he
               expected
               they
               should
               be
               willing
               as
               well
               as
               he
               ;
               for
               he
               would
               not
               save
               any
               whether
               they
               would
               or
               no
               .
               That
               God
               Almighty
               made
               no
               man
               on
               purpose
               to
               torment
               him
               ,
               but
               that
               he
               might
               participate
               of
               his
               goodnesse
               .
            
             
               
                 That
                 so
                 many
                 as
                 perish
                 may
                 thank
                 themselves
                 ;
                 and
                 that
                 so
                 many
                 as
                 live
                 forever
                 ,
                 are
                 beholding
                 to
                 nothing
                 but
                 the
                 grace
                 of
                 God
                 .
                 That
                 God
                 Decreed
                 the
                 fall
                 of
                 none
                 ,
                 but
                 the
                 raising
                 up
                 of
                 those
                 were
                 down
                 :
                 and
                 that
                 those
                 very
                 men
                 who
                 are
                 reprobated
                 had
                 been
                 predestin'd
                 to
                 salvation
                 ,
                 if
                 they
                 would
                 have
                 return'd
                 and
                 remain'd
                 in
                 truth
                 and
                 holinesse
                 .
                 Gods
                 Decrees
                 being
                 to
              
               many
               
                 the
                 cause
                 of
                 their
                 rise
                 ,
                 but
                 to
                 none
                 of
                 their
                 downfal
                 .
                 Lastly
                 ,
                 that
                 they
                 who
                 have
                 despis'd
                 the
                 will
                 of
                 God
                 which
                 did
                 invite
                 them
                 to
                 repentance
                 ,
                 shall
                 feel
                 the
                 terrors
                 of
                 his
                 will
                 ,
                 which
                 is
                 to
                 execute
                 vengeance
                 upon
                 the
                 children
                 of
                 Disobedience
                 .
              
            
          
           
             20.
             
             From
             all
             this
             together
             which
             hath
             been
             said
             from
             
               Scripture
               ,
               The
               Result
               of
               all
               .
            
             from
             
               Reason
               ,
            
             from
             the
             
               Authority
            
             of
             the
             
               Ancients
            
             
             (
             who
             are
             the
             fittest
             of
             any
             to
             
               interpret
            
             Scripture
             )
             I
             thus
             conclude
             within
             my self
             .
             That
             
               God
               Almighty
            
             is
             the
             
               Author
            
             of
             
               men
            
             and
             
             
               Angels
               ;
            
             That
             
               wicked
               Angels
            
             and
             
               wicked
               men
            
             are
             the
             
               Authors
            
             of
             
               sin
               ;
            
             and
             that
             the
             
               sin
            
             of
             
               men
            
             and
             
               Angels
            
             is
             the
             
               Author
            
             of
             unexpressible
             and
             
               endlesse
               punishment
               .
            
             That
             
               sin
            
             is
             
               Rebellion
            
             against
             the
             
               Majesty
            
             of
             God
             ;
             That
             
               hell
            
             was
             made
             to
             punish
             
               Rebels
               ;
            
             and
             that
             
             God
             never
             
               decreed
            
             any
             
               Rebellion
               against
               himself
               .
            
             Upon
             which
             it
             followes
             ,
             that
             as
             I
             look
             for
             the
             
               Cause
            
             of
             my
             
               election
            
             in
             the
             
               sole
               merits
            
             of
             my
             
               Redeemer
               ,
            
             so
             for
             the
             
               cause
            
             of
             my
             
               Reprobation
               ,
            
             in
             the
             
               obliquity
            
             of
             my
             
               will
               :
            
             because
             the
             
               Reason
            
             of
             my
             
               punishment
            
             is
             to
             be
             taken
             from
             my
             
               sin
               ;
            
             and
             the
             
               Reason
            
             of
             my
             
               sin
            
             is
             to
             be
             taken
             from
             my
             
               self
               :
            
             from
             whence
             there
             followes
             (
             and
             follow
             it
             
               will
               ,
            
             do
             what
             I
             
               can
            
             )
             A
             
               second
               Inference
            
             from
             my
             
               first
               ,
               Compared
               with
               my
               first
               Principle
               ,
            
             viz.
             
          
        
         
           
             CHAP.
             III.
             
          
           
             21.
             
             That
             
               every
               Reprobate
            
             is
             
               predetermin'd
            
             to
             
               eternal
               punishment
               ,
            
             not
             by
             Gods
             
               irrespective
               ,
            
             but
             
               conditional
               Decree
               .
            
             God
             
             doth
             punish
             no
             man
             under
             the
             notion
             of
             a
             
               Creature
               ,
            
             but
             under
             the
             notion
             of
             a
             
               Malefactor
               :
            
             and
             because
             he
             does
             not
             
               create
            
             a
             
               malefactor
               ,
            
             but
             a
             
               man
               ,
            
             he
             hateth
             nothing
             that
             he
             hath
             
               created
               ,
            
             
             but
             in
             as
             much
             as
             it
             hath
             
               wilfully
            
             (
             as
             it
             were
             )
             
               uncreated
            
             his
             
               image
            
             in
             it
             .
             So
             that
             no
             man
             is
             
               sinfull
               ,
            
             because
             
               ordain'd
            
             to
             
               condemnation
               ;
            
             but
             
               ordain'd
            
             to
             
               condemnation
               ,
            
             because
             he
             is
             
               sinful
               .
            
             Sin
             is
             
               foreseen
               ,
            
             and
             
               punishment
            
             is
             
               foreappointed
               ;
            
             but
             because
             that
             
               sin
            
             is
             the
             
               cause
            
             of
             
               punishment
               ,
            
             and
             that
             the
             
               cause
            
             is
             not
             
               after
               ,
            
             but
             
               before
            
             the
             
               effect
            
             (
             in
             priority
             of
             
               nature
               ,
            
             though
             not
             of
             
               time
            
             )
             it
             followes
             that
             the
             
               effect
            
             is
             not
             
               foreappointed
               ,
            
             until
             the
             
               Cause
            
             is
             
               foreseen
               .
            
             So
             that
             God
             
               damns
            
             no
             man
             by
             an
             
               absolute
               decree
               ,
            
             (
             that
             is
             to
             say
             )
             
               without
               respect
            
             or
             
               intuition
            
             of
             
               sin
               ;
            
             but
             the
             
               praescience
            
             of
             the
             
               Guilt
               ,
            
             is
             the
             
               motive
            
             and
             
               inducement
            
             to
             the
             
               determining
            
             of
             the
             
               Iudgement
               .
            
             And
             yet
             however
             my
             
               second
               Inference
            
             is
             depending
             upon
             my
             
               first
            
             by
             an
             
               essential
               tye
               ,
            
             (
             which
             gives
             it
             the
             
               force
            
             and
             
               intrinsick
               form
               of
               Demonstration
            
             )
             yet
             because
             some
             
               Readers
            
             will
             assent
             much
             sooner
             ,
             to
             a
             
               plain
               Reason
            
             lesse
             convincing
             ,
             then
             to
             a
             more
             
               convincing
               Reason
            
             lesse
             plain
             ,
             (
             and
             that
             some
             are
             wrought
             upon
             ,
             by
             an
             argument
             exactly
             
               proportion'd
            
             to
             their
             
               Capacities
            
             or
             
               Tempers
               ,
            
             rightly
             
               level'd
            
             and
             
               adapted
            
             more
             by
             
               luckinesse
            
             then
             
               design
               ,
            
             whilest
             another
             argument
             is
             
               displeasing
            
             they
             know
             not
             why
             ,
             but
             that
             there
             is
             an
             
               odnesse
            
             in
             the
             
               look
            
             and
             
               meen
               ,
            
             which
             betokens
             something
             of
             
               subtilty
               ,
            
             
             and
             makes
             them
             suspect
             there
             is
             a
             
               serpent
               ,
            
             though
             they
             see
             not
             the
             
               Ambush
            
             in
             which
             it
             
               lurks
            
             )
             I
             will
             gratifie
             
               such
               a
               Reader
            
             by
             a
             proof
             of
             
               this
            
             too
             ;
             first
             from
             
               Scripture
               ,
            
             then
             from
             
               Reason
            
             (
             grounded
             upon
             Scripture
             )
             and
             last
             of
             all
             by
             an
             addition
             to
             my
             former
             suffrages
             of
             
               Antiquity
               :
            
             in
             which
             S.
             
               Austin
            
             more
             especially
             shall
             speak
             
               as
               plainly
               ,
            
             and
             as
             
               strongly
            
             in
             my
             behalf
             ,
             as
             any
             man
             that
             can
             be
             
               brib'd
            
             to
             be
             an
             
               Advocate
               ,
            
             or
             a
             
               witnesse
               .
            
          
           
             22.
             
             That
             my
             proof
             from
             
               Scripture
            
             may
             be
             the
             more
             effectual
             ,
             
             I
             shall
             first
             desire
             it
             may
             be
             consider'd
             ;
             that
             since
             God
             is
             affirmed
             to
             have
             a
             
               secret
            
             and
             a
             
               revealed
               will
               ,
            
             we
             must
             not
             praeposterously
             interpret
             what
             we
             
               read
            
             of
             his
             
               revealed
               will
            
             by
             what
             we
             
               conjecture
            
             of
             his
             
               secret
            
             one
             :
             (
             for
             that
             were
             to
             go
             into
             the
             
               dark
            
             to
             judge
             of
             those
             
               Colours
            
             which
             are
             seen
             only
             by
             the
             
               light
            
             )
             but
             we
             must
             either
             not
             
               conjecture
            
             at
             that
             which
             cannot
             be
             
               known
            
             (
             as
             Gods
             
               secret
            
             will
             cannot
             be
             ,
             but
             by
             ceasing
             to
             be
             
               secret
            
             )
             or
             if
             we
             needs
             will
             be
             so
             
               busie
               ,
            
             we
             must
             
               guesse
            
             at
             his
             
               secret
            
             will
             by
             what
             we
             
               know
            
             of
             his
             
               revealed
            
             one
             ,
             that
             so
             at
             least
             we
             
               modestly
            
             and
             
               safely
            
             erre
             .
             Upon
             which
             it
             followes
             :
             that
             we
             who
             meekly
             confesse
             we
             have
             not
             been
             of
             Gods
             
               Councell
               ,
            
             must
             only
             judge
             of
             his
             
               eternal
               and
               impervestigable
               Decrees
            
             by
             what
             we
             finde
             in
             his
             
               Word
            
             concerning
             his
             
               Promises
            
             and
             his
             
               Threats
               :
            
             which
             are
             fitly
             called
             the
             
               Transcripts
               or
               Copies
               of
               his
               Decrees
               .
            
             Such
             therefore
             as
             are
             his
             
               Threats
               ,
            
             such
             must
             needs
             be
             his
             
               Decrees
               ,
            
             (
             because
             the
             one
             cannot
             
               praevaricate
            
             or
             
               evacuate
            
             the
             other
             )
             but
             his
             
               Threats
            
             (
             as
             well
             as
             
               Promises
            
             )
             are
             all
             
               conditional
               ,
            
             therefore
             his
             
               decrees
            
             must
             be
             so
             too
             .
             Thus
             in
             his
             
               Covenant
            
             
             with
             
               Adam
            
             (
             and
             indeed
             the
             
               word
               Covenant
            
             doth
             evince
             what
             I
             am
             speaking
             )
             he
             
               threatens
            
             Death
             ,
             or
             
               decrees
            
             it
             ,
             (
             not
             with
             that
             peremptory
             Reason
             ,
             which
             is
             the
             
               redoubling
            
             of
             the
             
               will
            
             only
             ,
             
               I
               will
               therefore
               because
               I
               will
               ,
            
             but
             )
             on
             supposition
             of
             his
             
               eating
            
             the
             
               forbidden
            
             fruit
             .
             Which
             was
             not
             
               therefore
               forbidden
               ,
            
             that
             
               Adam
            
             might
             
               sin
            
             in
             the
             
               eating
               ,
            
             (
             
               man
            
             was
             not
             so
             
               ensnared
            
             by
             the
             
               guide
               of
               his
               youth
            
             )
             but
             
               Adam
               sin'd
            
             in
             the
             
               eating
               ,
            
             because
             it
             had
             been
             
               forbidden
               .
            
             Such
             immediately
             after
             was
             Gods
             language
             to
             
               Cain
               .
            
             [
             
               If
               thou
            
             do
             well
             ,
             thou
             shall
             be
             accepted
             ,
             and
             
             
               if
               thou
            
             doest
             not
             well
             ,
             sin
             lyeth
             at
             the
             door
             .
             ]
             Again
             (
             saith
             
               God
            
             by
             the
             
               mouth
            
             of
             
               Moses
            
             )
             Behold
             ,
             I
             set
             before
             you
             this
             Day
             a
             
             
               Blessing
            
             and
             a
             
               Curse
               .
               A
               Blessing
               ,
               if
               ye
               obey
               ;
            
             and
             
               a
               Curse
               ,
               if
               ye
               
               will
               not
               obey
               .
            
             That
             is
             the
             form
             of
             making
             
               Covenants
            
             betwixt
             
               God
            
             and
             
               man
            
             every where
             throughout
             the
             Scripture
             :
             and
             according
             to
             the
             
               fulfilling
            
             or
             
               not
               fulfilling
            
             of
             the
             
               Condition
               ,
            
             the
             
               Righteous
               Iudge
            
             of
             all
             the
             
               world
            
             proceeds
             to
             
               sentence
               .
            
             Which
             that
             we
             may
             not
             so
             much
             as
             
               doubt
            
             of
             ,
             He
             (
             by
             a
             merciful
             
               Anthropopathia
            
             )
             is
             pleased
             to
             speak
             
               like
               one
               of
               us
               .
               I
               will
               go
               down
               now
            
             
             
               and
               see
               ,
               whether
               they
               have
               done
               altogether
               according
               to
               the
               cry
               of
               it
               ,
               and
               if
               not
               ,
               I
               will
               know
               .
            
             There
             is
             an
             expression
             of
             God
             to
             
               Eli
            
             (
             1
             
               Sam.
            
             2.
             30.
             
             )
             which
             shewes
             his
             will
             sometimes
             is
             either
             
               not
               absolute
               ,
            
             or
             
               not
               immutable
               .
               I
               said
               indeed
               that
               the
               House
               of
               thy
               Father
               should
               walk
               before
               me
               forever
               .
               But
               now
               the
               Lord
               saith
               ,
               Be
               it
               far
               from
               me
               .
            
             Which
             words
             do
             not
             argue
             any
             
               ficklenesse
            
             in
             his
             
               Will
               ,
            
             but
             demonstrate
             his
             
               Promise
            
             to
             have
             been
             
               conditionall
               :
            
             there
             was
             an
             [
             
               If
            
             ]
             
               impli'd
               ,
            
             though
             not
             
               expressed
               ,
            
             and
             so
             it
             appears
             by
             the
             very
             next
             words
             .
             This
             is
             also
             the
             style
             that
             is
             used
             in
             the
             
               New
               Testament
               .
               If
               thou
               shalt
               confesse
               with
            
             
             
               thy
               mouth
               the
               Lord
               Iesus
               ,
               and
               shalt
               beleeve
               in
               thine
               heart
               ,
               &c.
               thou
               shalt
               be
               saved
               .
            
             From
             whence
             it
             followes
             ,
             that
             
               if
            
             thou
             shalt
             
               not
            
             confesse
             with
             thy
             mouth
             ,
             
               nor
            
             beleeve
             in
             thine
             heart
             ,
             &c.
             
               thou
               shalt
               be
               damn'd
               .
               If
               we
               forgive
               not
               men
               their
               trespasses
               ,
               neither
            
             
             
               will
               your
               Father
               forgive
               your
               trespasses
               .
            
             If
             
               we
               suffer
               ,
               we
               shall
               also
               reign
               ;
               if
               we
               deny
               him
               ,
               he
               also
               will
               deny
               us
               .
            
             I
             will
             cast
             her
             into
             a
             bed
             ,
             
             and
             them
             that
             commit
             fornication
             with
             her
             ,
             into
             great
             tribulation
             ,
             
               except
               they
               repent
            
             (
             Rev.
             2.
             22.
             )
             
               If
               ye
               beleeve
               not
               that
               I
               am
               he
               ,
            
             ye
             shal
             dye
             
               in
               your
               sins
               ,
            
             Joh.
             8.
             24.
             
             In
             a
             word
             ,
             the
             very
             end
             of
             Christs
             coming
             into
             the
             world
             ,
             was
             to
             
               save
               us
               from
               our
               sins
               ,
            
             (
             Mat.
             1.
             12.
             
             )
             
               to
               redeem
               us
               from
               all
               iniquity
               .
            
             (
             Tit.
             2.
             14.
             )
             
             He
             came
             to
             deliver
             us
             indeed
             out
             of
             the
             hand
             of
             our
             enemies
             ,
             
               but
            
             
             
               to
               the
               end
               that
               we
               might
               serve
               him
               in
               holinesse
               and
               righteousnesse
               all
               the
               daies
               of
               our
               lives
               .
            
             (
             Luk.
             1.
             44.
             45.
             )
             Now
             the
             
               end
            
             (
             we
             know
             )
             
             is
             the
             
               prime
               condition
               ,
            
             the
             
               greatest
               requisite
            
             of
             all
             :
             which
             to
             neglect
             without
             repentance
             ,
             is
             the
             
               true
               Cause
            
             of
             
               condemnation
               :
            
             for
             so
             runs
             the
             
               sentence
            
             of
             our
             Saviour
             (
             Mat.
             25.
             41.
             )
             
               Depart
            
             
             
               from
               me
               ye
               cursed
               into
               everlasting
               fire
               .
            
             Why
             ?
             for
             what
             
               Reason
               ?
            
             He
             gives
             the
             
               true
               reason
            
             in
             the
             next
             verse
             ,
             (
             not
             because
             ye
             were
             
               Reprobated
            
             by
             an
             
               absolute
               Decree
               ;
            
             not
             because
             ye
             were
             
               ordain'd
            
             to
             be
             
               vessels
               of
               wrath
            
             by
             a
             meer
             
               irrespective
            
             and
             
               inexorable
               will
               ,
            
             but
             )
             
               because
               I
               was
               hungry
               and
               ye
               gave
               me
               no
               meat
               ,
               
               because
               I
               was
               thirsty
               and
               ye
               gave
               me
               no
               drink
               .
            
             (
             Which
             yet
             they
             could
             not
             have
             given
             him
             ,
             if
             it
             had
             not
             been
             
               given
            
             them
             from
             above
             to
             
               give
               .
            
             )
             From
             which
             and
             a
             thousand
             such
             Texts
             besides
             ,
             I
             do
             thus
             state
             the
             matter
             betwixt
             me
             and
             my self
             .
             That
             no
             man
             is
             
               infinitely
               punisht
            
             by
             an
             
               unavoidable
               necessity
               ,
            
             but
             for
             
               not
               doing
               his
               Duty
               ;
            
             nor
             because
             he
             
               cannot
               ,
            
             but
             
               will
               not
               do
               it
               .
               Impossibility
            
             is
             not
             a
             
               sin
               ,
            
             and
             therefore
             no
             man
             is
             
               punisht
            
             for
             
               not
               doing
               that
               ,
            
             which
             it
             is
             
               impossible
            
             for
             him
             
               to
               do
               .
            
             It
             was
             the
             cruelty
             
             of
             
               Adonibezek
               ,
            
             to
             cut
             off
             mens
             Thumbs
             ,
             and
             then
             to
             make
             it
             
               their
               task
            
             to
             
               gather
               up
               meat
               under
               the
               Table
               .
            
             A
             greater
             cruelty
             in
             
               Pharaoh
            
             to
             require
             
               a
               Tale
               of
               brick
               ,
            
             where
             he
             gave
             
               no
               straw
               .
            
             Whereas
             the
             
               master
            
             we
             
               serve
               ,
            
             will
             
               render
               to
               every
               man
               according
            
             
             
               to
               his
               works
               .
               With
               him
               there
               is
               no
               respect
               of
               persons
               .
               But
               whatsoever
               a
               man
               soweth
               ,
               that
               shall
               he
               reap
               .
            
             And
             therefore
             let
             us
             
             not
             
               sin
               ,
            
             under
             pretence
             that
             all
             we
             do
             is
             by
             an
             
               absolute
               Decree
               :
            
             (
             an
             
               opinion
            
             brought
             ,
             amongst
             
               other
               Merchandise
               ,
            
             out
             of
             
               Turkie
            
             into
             
               Christendome
               ,
            
             and
             would
             be
             rooted
             out
             in
             the
             next
             
               Reformation
            
             )
             for
             every
             such
             sinner
             is
             his
             own
             
               worst
               Satan
               ,
               he
               seeks
            
             
             
               out
               death
               in
               the
               errour
               of
               his
               way
               ,
               and
               puls
               upon
               himself
               Destruction
               with
               the
               works
               of
               his
               hands
               .
            
          
           
             Other
             proofs
             out
             of
             Scripture
             ,
             (
             and
             perhaps
             ,
             to
             some
             ,
             more
             convincing
             )
             will
             be
             found
             interweaved
             in
             my
             followlowing
             proofs
             .
          
           
             23.
             
             I
             must
             next
             confirm
             this
             truth
             by
             
               Reason
               ;
            
             and
             because
             this
             
             
               Reason
            
             will
             be
             
               manifold
               ,
            
             I
             will
             make
             it
             my
             endeavour
             to
             be
             brief
             in
             
               each
               .
            
             Whereof
             the
             
               first
            
             shall
             be
             taken
             from
             the
             
               nature
               of
               punishment
               ,
            
             which
             (
             as
             before
             I
             signified
             )
             does
             praesuppose
             a
             
               sin
               ;
            
             sin
             does
             imply
             a
             
               breach
               of
               Law
               ;
            
             and
             this
             again
             does
             imply
             at
             once
             ,
             
               a
               rational
               and
               a
               voluntary
               agent
               .
            
             Which
             seems
             to
             me
             to
             be
             the
             Reason
             ,
             why
             God
             is
             not
             offended
             with
             the
             
               Cruelty
               of
               the
               Bear
               ,
            
             or
             with
             the
             
               Pride
            
             of
             the
             
               Peacock
               ,
            
             or
             with
             the
             
               Theevery
            
             of
             the
             
               Fox
               .
            
             This
             is
             the
             reason
             ,
             why
             the
             
               Earth
            
             does
             not
             
               sin
            
             by
             breeding
             
               Thornes
               and
               Thistles
            
             against
             its
             
               primitive
            
             
             
               Institution
               .
            
             For
             the
             
               ground
            
             cannot
             be
             
               punisht
               ,
            
             and
             was
             not
             
               cursed
            
             for
             its
             
               own
               ,
            
             but
             for
             
               Adam's
            
             sake
             .
             (
             Gen.
             3.
             17.
             18.
             )
             And
             lastly
             ,
             this
             is
             the
             Reason
             ,
             why
             the
             
               Tower
            
             of
             
               Siloe
            
             was
             not
             
               Damn'd
            
             for
             committing
             
               murder
               .
               Man
            
             is
             an
             
               Agent
            
             very
             
             capable
             of
             a
             
               Law
               ,
            
             and
             so
             of
             
               sin
               ,
            
             and
             so
             of
             
               punishment
               ;
            
             and
             is
             
               therefore
            
             punisht
             ,
             not
             because
             he
             
               could
               not
               ,
            
             but
             because
             he
             
               could
            
             help
             it
             ,
             by
             that
             
               goodnesse
               of
               God
            
             which
             would
             have
             
               led
               him
               to
               Repentance
               ,
            
             if
             he
             had
             not
             
               despis'd
               the
               riches
               of
               his
               goodnesse
               .
            
             
             Man
             is
             punisht
             because
             he
             
               would
            
             sin
             ,
             and
             not
             because
             he
             
               could
               not
               but
               sin
               .
            
          
           
             24.
             
             My
             
               second
               Reason
            
             is
             taken
             from
             the
             
               nature
            
             of
             a
             
               Covenant
               ;
            
             which
             ever
             implies
             
               a
               Condition
               :
            
             now
             when
             the
             
               first
               Covenant
            
             was
             broken
             ,
             God
             
               immediately
            
             made
             a
             
               second
               ;
            
             not
             with
             
               a
               part
               ,
            
             but
             with
             
               all
               mankinde
               .
            
             And
             this
             is
             observable
             in
             the
             
               Title
            
             of
             our
             
               Gospel
               ;
            
             [
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ]
             which
             though
             we
             render
             the
             [
             
               New
               Testament
            
             ]
             we
             might
             better
             render
             the
             [
             
               New
               Covenant
               ,
            
             ]
             which
             cannot
             be
             without
             
               Conditions
               .
               Heaven
            
             and
             
               Hell
            
             are
             set
             before
             us
             ;
             the
             performance
             of
             
               Faith
            
             and
             
               Obedience
               ,
            
             is
             that
             important
             
               condition
               ;
            
             without
             which
             ,
             as
             the
             former
             will
             not
             be
             had
             ,
             so
             cannot
             the
             latter
             be
             avoided
             .
          
           
             25.
             
             My
             
               third
               Reason
            
             is
             taken
             from
             the
             
               unlimited
               Generality
            
             whereby
             
               Promises
               and
               Threats
               ,
               Rewards
               and
               Punishments
               ,
               Exhortations
               and
               Dehortations
               ,
            
             are
             exhibited
             to
             
               all
               .
            
             The
             
               Gospel
            
             is
             commanded
             to
             be
             
               preached
            
             to
             
               all
               ;
            
             and
             it
             is
             published
             in
             
               writing
               ,
            
             
             that
             all
             might
             read
             and
             beleeve
             ;
             
               Baptisme
               ,
               Repentance
               ,
            
             and
             
               Remission
            
             of
             sins
             are
             commanded
             to
             be
             
               offered
            
             to
             
               all
               in
               general
               ,
            
             even
             to
             them
             that
             
               refuse
            
             both
             the
             
               Word
               and
               the
               Preachers
               .
            
             Who
             
               when
            
             they
             are
             refus'd
             (
             and
             not
             before
             )
             are
             
               to
               shake
               the
               Dust
               off
               their
               feet
               for
               a
               Testimony
               against
               them
               .
            
             Now
             
               preachings
            
             would
             be
             
               vain
               ,
            
             and
             
               exhortations
            
             would
             be
             
               deceitful
               ,
            
             if
             
               life
            
             and
             
               death
            
             did
             not
             
               depend
            
             upon
             
               submitting
            
             or
             
               refusing
            
             to
             be
             amended
             by
             them
             .
          
           
             26.
             
             My
             
               fourth
               Reason
            
             is
             taken
             from
             the
             
               Degrees
               of
               Damnation
               .
            
             Some
             shall
             be
             beaten
             with
             
               many
               stripes
               ,
            
             and
             some
             with
             
               fewer
               ;
            
             
             some
             shall
             have
             a
             
               lesse
               ,
            
             and
             some
             a
             
               greater
               Condemnation
               .
            
             It
             shall
             be
             worse
             for
             
               Chorazin
            
             then
             for
             
               Tyre
               ,
            
             worse
             for
             
               Bethsaida
            
             then
             for
             
               Sidon
               ,
            
             worse
             for
             
               Capernaum
            
             then
             for
             
               Sodom
               ,
            
             worse
             for
             the
             
               Iewes
            
             then
             for
             the
             
               Ninevites
               ;
            
             which
             is
             not
             because
             one
             had
             a
             greater
             
               Necessity
            
             of
             sinning
             then
             the
             other
             ,
             but
             one
             was
             guilty
             of
             the
             greater
             
               Contempt
               .
            
             Not
             because
             God
             had
             
               absolutely
               Decreed
               a
               greater
               Punishment
            
             to
             the
             one
             ,
             but
             because
             the
             one
             had
             
               means
            
             of
             
               sinning
               lesse
            
             then
             the
             other
             .
             For
             our
             Saviour
             
             sayes
             expresly
             ,
             that
             if
             the
             
               mighty
               works
            
             which
             were
             done
             in
             
               Tyre
            
             and
             
               Sidon
            
             had
             been
             also
             done
             in
             
               Chorazin
            
             and
             
               Bethsaida
               ,
            
             they
             would
             have
             
               repented
               in
               Sackcloth
               and
               Ashes
               .
            
             Which
             was
             as
             much
             as
             to
             tell
             them
             ,
             that
             it
             was
             not
             at
             all
             for
             want
             of
             
               means
               and
               mercy
            
             on
             Gods
             part
             ,
             but
             for
             want
             of
             
               will
            
             on
             
               theirs
               ,
            
             that
             they
             did
             not
             
               do
            
             what
             was
             
               commanded
            
             to
             be
             
               done
               .
            
             And
             therefore
             our
             Saviour
             
               did
               upbraid
               them
               ,
               because
               they
               repented
               not
               ,
            
             (
             Mat.
             11.
             20.
             
             )
             which
             he
             could
             not
             have
             done
             ,
             had
             it
             been
             
               impossible
            
             for
             them
             to
             have
             repented
             .
             Our
             blessed
             Saviour
             was
             
               too
               pitiful
               ,
            
             and
             of
             too
             
               sweet
            
             a
             
               disposition
               ,
            
             to
             
               jee●…
            
             a
             
               poor
               Creature
            
             for
             being
             
               such
            
             as
             God
             
               made
            
             him
             ,
             or
             for
             being
             such
             as
             he
             
               could
               not
               but
               be
               ,
            
             whether
             by
             
               fatal
               ,
            
             or
             by
             
               natural
               infirmity
               .
            
             We
             esteem
             it
             an
             
               ill
               nature
            
             to
             upbraid
             a
             
               stammerer
            
             for
             
               not
               speaking
               plain
               ;
            
             nor
             is
             any
             man
             
               reproached
            
             for
             being
             
               naturally
               ,
            
             but
             
               wilfully
               blinde
               ;
            
             nor
             for
             being
             
               born
               deaf
               ,
            
             but
             for
             being
             like
             
               the
            
             
             
               Adder
               that
               stoppeth
               her
               ears
               .
            
             He
             that
             
               bindes
            
             my
             
               feet
               ,
            
             and
             then
             
               invites
            
             me
             to
             
               come
            
             to
             him
             ,
             
               intends
            
             me
             nothing
             for
             
               entertainment
            
             but
             a
             
               salted
               Sarcasme
               ,
            
             or
             
               bitter
               Iest
               ;
            
             for
             if
             he
             were
             
               serious
               ,
            
             he
             would
             set
             my
             
               feet
            
             at
             
               liberty
               ,
            
             that
             I
             might
             come
             in
             
               good
               earnest
               ;
            
             and
             not
             say
             to
             me
             ,
             as
             we
             say
             to
             a
             Childe
             that
             is
             
               fallen
               down
               ,
            
             [
             
               Come
               hither
               to
               me
               and
               I
               will
               lift
               thee
               up
               .
            
             ]
             And
             yet
             this
             Mr.
             
               Calvin
            
             is
             fain
             
             to
             say
             ,
             (
             having
             been
             first
             of
             all
             ingaged
             in
             that
             opinion
             )
             
               That
               so
               many
               nations
               of
               men
               together
               with
               their
               infants
               were
               involved
               without
               remedy
               in
               eternal
               punishment
               ,
               by
               the
               fall
               of
               Adam
               ,
               for
               no
               imaginable
               reason
               ,
               but
               that
               so
               it
               seemed
               good
               in
               the
               sight
               of
               God
               :
            
             and
             being
             pincht
             with
             that
             Text
             (
             Ezek.
             18.
             23.
             )
             
               Have
               I
               any
               pleasure
            
             
             
               at
               all
               that
               the
               wicked
               should
               die
               ,
               and
               not
               that
               he
               should
               return
               from
               his
               waies
               and
               live
               ?
            
             he
             is
             fain
             to
             say
             ,
             
               That
               God
               wils
               not
               the
               Death
               of
               a
               sinner
               so
               far
               forth
               as
               he
               wils
               his
               Repentance
               .
               Which
               experience
               teacheth
               us
               he
               doth
               so
               will
               ,
               as
               not
               to
               touch
               his
               heart
               that
               he
               may
               repent
               .
            
             Which
             is
             all
             one
             as
             to
             say
             ,
             He
             
               wils
               it
               so
               ,
            
             as
             to
             
               command
               it
               ;
            
             but
             he
             does
             
               not
               will
               it
               so
               ,
            
             as
             to
             
               leave
               it
               possible
               :
            
             (
             that
             is
             )
             he
             wils
             it
             in
             
               shew
               ,
            
             but
             not
             in
             
               reality
               .
            
             Nor
             do
             I
             know
             any
             way
             possible
             for
             Mr.
             
               Calvin
            
             to
             
               escape
            
             those
             
               ugly
               sequels
               ,
            
             but
             by
             saying
             [
             that
             the
             
               sinner
            
             may
             
               repent
            
             by
             the
             
               strength
            
             and
             
               force
            
             of
             
               Nature
               ,
            
             without
             the
             
               touch
            
             of
             his
             heart
             by
             the
             
               grace
               of
               God
               ,
            
             ]
             which
             is
             to
             
               shelter
            
             himself
             under
             the
             
               Heresie
            
             of
             
               Pelagius
               .
               Solomon
            
             gives
             us
             a
             more
             
               rationall
               
               accompt
               ,
            
             why
             
               Wisdome
            
             one
             day
             will
             
               laugh
            
             at
             mens
             
               calamities
               ,
            
             and
             
               mock
            
             when
             their
             
               fear
               cometh
               ;
            
             even
             because
             they
             
               hated
            
             
             
               knowledge
            
             and
             did
             
               not
               choose
               the
               fear
               of
               the
               Lord
               .
            
          
           
             27.
             
             My
             
               fifth
               Reason
            
             is
             taken
             from
             the
             
               nature
            
             of
             
               Death
               ,
            
             as
             that
             does
             signifie
             
               Privation
               ,
            
             and
             as
             
               Privation
            
             supposes
             a
             former
             
               Habit.
               
            
             A
             stone
             is
             said
             to
             be
             
               not
               alive
               ,
            
             because
             it
             suffers
             the
             
               Negation
               of
               life
               ;
            
             but
             a
             stone
             cannot
             properly
             be
             said
             to
             be
             
               dead
               ,
            
             because
             it
             doth
             not
             suffer
             the
             
               Privation
            
             of
             
               life
               .
            
             So
             that
             when
             a
             man
             is
             said
             in
             Scripture
             to
             be
             spiritually
             
               dead
            
             in
             Trespasses
             and
             Sins
             ,
             he
             is
             imply'd
             by
             that
             expression
             to
             have
             been
             spiritually
             
               alive
               .
            
             And
             no
             man
             is
             damn'd
             for
             the
             
               Negation
               ,
            
             but
             the
             
               Privation
               of
               Grace
               ;
            
             because
             the
             
               Negation
               of
               Grace
            
             would
             
               be
               Gods
               work
               ,
            
             whereas
             the
             
               Privation
            
             of
             it
             is
             his
             
               own
               .
            
             It
             having
             formerly
             been
             shew'd
             ,
             That
             God
             doth
             not
             punish
             his
             
               own
               work
            
             in
             man
             ,
             but
             man
             is
             punisht
             for
             his
             
               own
               work
               ;
            
             not
             for
             
               Gods
               illiberality
               ,
            
             but
             for
             
               his
               own
            
             being
             
               a
               prodigal
               ;
            
             not
             because
             
               no
               Talent
            
             was
             
               given
            
             him
             ,
             but
             because
             he
             
               squander'd
               it
               away
               .
            
             Sin
             is
             properly
             the
             
               Death
            
             of
             
               Grace
               ;
               Death
            
             is
             a
             
               privation
               ,
            
             a
             
               privation
            
             is
             of
             a
             
               habit
               .
            
             So
             that
             every
             sinner
             
               had
               grace
               ,
            
             for
             this
             very
             Reason
             that
             he
             
               hath
               lost
            
             it
             ;
             he
             
               was
               alive
               ,
            
             for
             this
             very
             Reason
             that
             he
             is
             
               dead
               .
            
             He
             came
             
               alive
            
             out
             of
             
               Gods
               hands
               ,
            
             but
             he
             fals
             desperately
             by
             his
             
               own
               .
            
             A
             man
             may
             be
             
               dead
               born
               ,
            
             but
             he
             cannot
             possibly
             be
             
               dead
               begotten
               ;
               deprived
               of
               life
            
             he
             cannot
             be
             in
             the
             very
             Act
             of
             his
             
               conception
               .
            
             A
             man
             can
             no
             more
             be
             
               created
               a
               sinner
               ,
            
             then
             he
             can
             be
             
               generated
            
             a
             
               dead
               man
               :
            
             which
             infers
             the
             
               Condition
            
             of
             Gods
             
               Decree
               .
            
          
           
             28.
             
             My
             
               sixth
               Reason
            
             is
             taken
             from
             Christs
             having
             
               bought
            
             those
             very
             men
             (
             2
             Pet.
             2.
             1.
             
             )
             
               whose
               damnation
               did
               not
               slumber
               .
            
             (
             vers.
             3.
             )
             I
             have
             proved
             already
             ,
             
               Christ
               died
               for
               all
               that
               were
               dead
               in
               Adam
               ,
            
             from
             (
             2
             Cor.
             5.
             14.
             
             )
             and
             from
             several
             other
             Texts
             .
             Which
             he
             could
             not
             be
             truly
             affirm'd
             to
             do
             ,
             if
             any
             one
             had
             been
             past
             by
             ,
             by
             an
             
               absolute
               Praeterition
               .
            
             For
             that
             any
             man
             doth
             perish
             for
             whom
             Christ
             dyed
             ,
             is
             from
             his
             
               own
               sin
               ,
            
             and
             
               not
            
             from
             
               Adams
               ,
            
             if
             to
             free
             us
             
               from
               Adams
            
             it
             was
             that
             
               Christ
               died
               .
            
             Which
             as
             it
             hath
             been
             already
             proved
             ,
             so
             it
             may
             be
             confirmed
             from
             other
             
               Scriptures
               :
            
             as
             from
             1
             Joh.
             2.
             2.
             where
             he
             is
             called
             
               the
               propitiation
               ,
            
             
             
               not
               for
               our
               sins
               only
               ,
               but
               also
               for
               the
               sins
               of
               the
               whole
               world
               .
            
             The
             Apostle
             
               foresees
            
             and
             
               confutes
            
             the
             Heresie
             of
             Christs
             dying
             
               only
               for
               the
               Elect
               ,
            
             with
             a
             
               not
               only
               ,
               but
               also
               .
               He
               died
               for
               Infidels
            
             and
             
             
               impenitents
               ,
            
             as
             the
             whole
             stream
             of
             the
             
               Fathers
            
             conclude
             from
             those
             words
             ,
             
               Destroy
               not
               him
               with
               thy
               meat
               for
               whom
               Christ
               died
               .
            
             
             
               And
               shall
               thy
               weak
               brother
               perish
               for
               whom
               Christ
               died
               ?
            
             That
             this
             was
             the
             Judgement
             of
             the
             
               primitive
               Church
               ,
            
             I
             can
             prove
             by
             an
             
               Induction
               ,
            
             and
             though
             I
             now
             
               spare
            
             my
             
               Reader
               ,
            
             yet
             I
             shall
             
               trouble
            
             him
             hereafter
             if
             I
             am
             
               Challeng'd
            
             to
             it
             .
             I
             shall
             at
             present
             refer
             him
             to
             the
             31
             
               Article
            
             of
             
               our
               Church
               of
               England
               .
            
             
               [
               The
               
                 oblation
                 of
                 Christ
              
               once
               made
               is
               a
               
                 perfect
                 Redemption
                 ,
                 propitiation
                 ,
              
               and
               
                 satisfaction
              
               for
               
                 all
                 the
                 sins
              
               of
               the
               
                 whole
                 world
                 ,
              
               as
               well
               
                 Original
              
               as
               
                 Actual
                 .
              
               ]
            
             I
             had
             almost
             forgot
             
               a
               special
            
             Testimony
             of
             S.
             
               Iohn
               ,
            
             who
             cals
             the
             
               Messias
            
             [
             
               the
               true
               light
               which
            
             
             
               lighteth
               every
               man
               that
               cometh
               into
               the
               world
               .
            
             ]
             So
             that
             if
             any
             man
             is
             in
             the
             
               Dark
               ,
            
             it
             is
             not
             for
             
               want
               of
               Light
               ,
            
             but
             because
             he
             
               will
               not
               see
               ,
            
             (
             as
             S.
             
               Chrysostome
            
             infers
             )
             which
             is
             the
             very
             interpretation
             that
             S.
             
               Iohn
            
             himself
             gives
             it
             (
             chap.
             3.
             vers.
             9.
             )
             
               This
            
             (
             sayes
             he
             )
             
               is
               the
            
             
             
               Condemnation
               ,
               that
               light
               is
               come
               into
               the
               world
               ,
               and
               men
               loved
               darknesse
               rather
               then
               light
               ,
               because
               their
               Deeds
               were
               evil
               .
            
             Sure
             that
             which
             is
             the
             
               Reason
            
             of
             their
             
               Condemnation
               ,
            
             was
             the
             
               Condition
            
             upon
             
               which
            
             they
             were
             
               determin'd
            
             to
             be
             
               damn'd
               :
            
             then
             which
             I
             know
             not
             what
             can
             be
             said
             either
             
               more
               plainly
               ,
            
             or
             
               more
               convincingly
            
             of
             
               any
               subject
            
             whatsoever
             .
          
           
             29.
             
             My
             
               seventh
               Reason
            
             is
             taken
             from
             the
             
               conditional
               Decrees
               of
               temporal
               Death
               ,
               and
               other
               temporal
               punishments
               ;
            
             which
             are
             so
             
               evidently
               Conditional
               ,
            
             as
             I
             cannot
             beleeve
             any
             Creature
             will
             deny
             it
             .
             For
             the
             Denuntiations
             of
             
               Destruction
            
             to
             
               Nineveh
               ,
            
             and
             
             of
             
               certain
               death
            
             to
             
               Hezekiah
               ,
            
             do
             put
             this
             quite
             out
             of
             all
             
               scruple
               :
            
             for
             the
             first
             was
             
               not
               destroyed
               ,
            
             and
             the
             second
             did
             
               not
               die
               ,
            
             at
             that
             
               determinate
               time
            
             when
             God
             had
             threatned
             they
             
               should
               .
            
             Of
             which
             no
             reason
             can
             be
             given
             ,
             but
             that
             Gods
             
               Purposes
               ,
            
             and
             
               Decrees
               ,
            
             and
             
               Threats
            
             were
             
               conditional
               ,
            
             on
             supposition
             of
             their
             
               Impenitence
            
             he
             
               threatned
            
             to
             
               destroy
               ,
            
             and
             therefore
             on
             
               sight
            
             of
             their
             
               Repentance
            
             he
             promis'd
             to
             preserve
             .
             And
             from
             hence
             it
             is
             natural
             to
             argue
             thus
             .
             Is
             God
             
               so
               merciful
            
             to
             
               bodies
               ?
            
             and
             is
             he
             
               lesse
               merciful
            
             to
             
               souls
               ?
            
             Does
             he
             decree
             
               temporal
               Iudgements
               conditionally
               ,
            
             because
             he
             is
             
               pitiful
               ?
            
             and
             will
             he
             decree
             
               Eternal
               ones
               absolutely
               ,
            
             meerly
             
               because
               he
               will
               ?
            
             Is
             he
             so
             
               unwilling
            
             to
             inflict
             the
             
               first
               death
               ,
            
             and
             will
             he
             shew
             his
             
               power
               ,
            
             his
             
               absolute
               power
            
             in
             the
             
               second
               ?
            
             Did
             he
             
               spare
            
             the
             
               Ninevites
            
             in
             
               this
               life
               ,
            
             because
             
             they
             were
             
               penitents
               ?
            
             and
             will
             he
             
               damn
            
             them
             in
             the
             
               next
               ,
            
             because
             they
             were
             
               Heathens
               ,
            
             by
             his
             
               peremptory
               Decree
               ?
            
             Is
             he
             milde
             in
             
               small
               things
               ,
            
             and
             
               severe
            
             in
             the
             
               greatest
               ?
            
             Is
             there
             no
             other
             way
             to
             understand
             those
             Texts
             in
             
               the
               9.
               to
               the
               Romans
               ,
            
             then
             by
             making
             those
             Texts
             which
             sound
             
               severely
               ,
            
             to
             clash
             against
             those
             that
             sound
             
               compassionately
               ?
            
             Is
             it
             not
             a
             more
             
               sober
            
             and
             a
             more
             
               reasonable
               Course
               ,
            
             to
             interpret
             
               hard
            
             and
             
               doubtful
            
             Texts
             by
             a
             far
             greater
             number
             more
             
               clear
               and
               easie
               ,
            
             then
             perversly
             to
             interpret
             a
             
               clear
            
             Text
             by
             a
             
               doubtful
            
             one
             ,
             or
             an
             
               easie
            
             text
             by
             one
             that
             's
             
               difficult
               ?
            
             which
             is
             to
             
               shew
            
             the
             light
             by
             the
             
               darknesse
               .
            
             Or
             if
             some
             Texts
             have
             
               two
               senses
               ,
            
             if
             some
             Texts
             are
             liable
             to
             
               many
               more
               ,
            
             must
             we
             
               needs
            
             take
             them
             in
             the
             
               worst
               ?
            
             and
             that
             in
             
               meer
               contradiction
            
             to
             the
             
               universal
               Church
               ?
            
             If
             I
             had
             no
             other
             Argument
             against
             an
             
               absolute
               Reprobation
               ,
            
             this
             one
             were
             sufficient
             to
             prevail
             with
             me
             ,
             That
             
               that
               Father
               of
               mercies
            
             and
             
               God
               of
               all
               consolation
               ,
            
             who
             
               spareth
            
             when
             we
             
               deserve
               punishment
               ,
            
             did
             not
             
               determine
            
             us
             to
             
               punishment
               without
            
             any
             
               respect
            
             to
             our
             
               indeservings
               .
            
             He
             that
             had
             mercy
             upon
             wicked
             
               Ahab
            
             meerly
             
             because
             of
             his
             
               Attrition
               ,
            
             did
             not
             
               absolutely
               damn
            
             him
             before
             he
             had
             done
             either
             
               good
            
             or
             
               evill
               ,
            
             before
             the
             
               foundations
               of
               the
               world
               were
               laid
               .
               He
               doth
               not
               afflict
               willingly
               ,
               nor
               grieve
               the
               children
               of
               men
               ,
            
             (
             Lam.
             3.
             33.
             
             )
             much
             lesse
             doth
             he
             
               damn
            
             them
             for
             his
             
               meer
               will
               and
               pleasure
               .
            
             When
             God
             doth
             execute
             a
             
               temporal
               punishment
               ,
            
             upon
             such
             as
             
               already
               have
               deserv'd
               it
               ,
            
             he
             comes
             to
             it
             with
             
               reluctation
               ,
            
             (
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             )
             and
             therefore
             cals
             it
             his
             
               *
            
             
               strange
               work
               ,
            
             a
             work
             he
             loves
             not
             to
             be
             
               acquainted
               with
               ,
            
             a
             work
             which
             he
             doth
             sometimes
             execute
             ,
             because
             he
             is
             
               Iust
               ;
            
             but
             still
             
               *
            
             
               unwillingly
               ,
            
             because
             he
             is
             
               compassionate
               .
            
             And
             he
             therefore
             
               so
            
             expresses
             it
             ,
             as
             we
             are
             wont
             to
             do
             a
             thing
             we
             are
             not
             
               us'd
               to
               ,
            
             and
             know
             not
             
               how
               to
               set
               about
               ,
            
             [
             
               How
               shall
               I
               give
               thee
               up
               ,
               Ephraim
               ?
               how
               shall
               I
               deliver
               thee
               ,
            
             
             
               Israel
               ?
               how
               shall
               I
               make
               thee
               as
               Admah
               ?
               how
               shall
               I
               set
               thee
               as
               Zeboim
               ?
               Mine
               heart
               is
               turn'd
               within
               me
               ,
               my
               Repentings
               are
               kindled
               together
               .
               I
               will
               not
               execute
               the
               fiercenesse
               of
               mine
               anger
               ,
               for
               I
               am
               God
               ,
               and
               not
               man
               .
            
             ]
             Now
             that
             God
             doth
             professe
             to
             
             
               afflict
               unwillingly
               ,
            
             and
             many
             times
             
               to
               repent
               him
               of
               the
               evil
               which
               he
               thought
               to
               do
               unto
               his
               people
               ,
            
             is
             a
             
               demonstrative
            
             argument
             of
             his
             
               Conditional
               decrees
            
             in
             things
             
               Temporal
               ,
            
             and
             by
             a
             greater
             force
             of
             Reason
             in
             things
             
               Eternal
               .
            
          
           
           
             30.
             
             My
             
               eighth
               Reason
            
             is
             taken
             from
             the
             
               little
               flock
            
             which
             belongs
             to
             God
             ,
             and
             the
             
               numerous
               herd
               ,
            
             which
             belongs
             to
             
               Belial
               .
            
             Which
             would
             not
             have
             been
             ,
             if
             they
             had
             both
             been
             measur'd
             out
             by
             
               a
               most
               absolute
               Decree
               .
            
             For
             when
             it
             pleas'd
             the
             
               Divine
               goodnesse
            
             to
             suffer
             death
             upon
             the
             Crosse
             for
             all
             the
             sins
             of
             the
             world
             ,
             (
             the
             
               every
               drop
            
             of
             whose
             bloud
             had
             been
             
               sufficiently
               precious
            
             to
             have
             
               purchased
               the
               Redemption
            
             of
             
               ten
               thousand
               Adams
               ,
            
             and
             
               ten
               thousand
               worlds
            
             of
             his
             
               posterity
            
             )
             he
             would
             not
             yeeld
             the
             
               major
               part
            
             unto
             his
             
               Rival
               Rebel
               ,
            
             the
             
               black
               prince
               of
               Darknesse
               ;
            
             reserving
             to
             himself
             the
             far
             
               lesser
               portion
               ;
            
             and
             all
             this
             
               irrespectively
               ,
            
             meerly
             because
             
               he
               would
               .
            
             He
             would
             not
             
               absolutely
               determine
            
             such
             a
             general
             
               Harvest
            
             of
             
               Wheat
            
             and
             
               Tares
               ,
            
             as
             freely
             to
             yeeld
             the
             Devil
             the
             
               greater
               crop
               .
            
             He
             would
             not
             suffer
             his
             
               Iustice
            
             so
             to
             
               triumph
            
             over
             his
             
               Mercy
               ,
            
             who
             loves
             that
             
               his
               Mercy
               should
               rejoyce
               against
               Iudgement
               .
            
             It
             was
             not
             for
             
             want
             of
             a
             new
             
               Instance
            
             to
             shew
             his
             
               Power
               ,
            
             or
             his
             
               Iustice
               ;
            
             for
             they
             were
             
               both
            
             most
             eminent
             in
             the
             great
             
               Mysterie
               of
               Redemption
               .
            
             Much
             
               greater
               Instances
               and
               Arguments
            
             then
             an
             
               Absolute
               Decree
               ;
            
             as
             I
             could
             
               evidently
            
             shew
             ,
             if
             I
             were
             but
             sure
             of
             my
             
               Readers
               patience
               .
            
          
           
             My
             
               ninth
               Reason
            
             is
             taken
             from
             the
             Reprobation
             of
             
               Angels
               ,
            
             which
             was
             not
             irrespective
             ,
             but
             in
             regard
             to
             their
             Apostasie
             ,
             as
             is
             and
             must
             be
             confessed
             by
             all
             who
             place
             the
             object
             of
             Reprobation
             in
             
               massâ
               corruptâ
               .
            
             For
             the
             overthrowing
             of
             which
             tenent
             (
             in
             all
             the
             
               Sublapsarians
            
             )
             Dr.
             
             
               
            
             
               Twisse
            
             himself
             does
             thus
             argue
             .
             
               Si
               Deus
               non
               potuit
               Angelos
               reprobare
               ,
               nisi
               ut
               contumaces
               ,
               ergo
               nec
               homines
               nisi
               ut
               in
               contumaciâ
               perseverantes
               .
            
             De
             Praedest
             .
             Digres
             .
             4.
             
             §
             4.
             c.
             2.
             
          
           
             31.
             
             My
             
               tenth
               Reason
            
             is
             taken
             from
             the
             
               Absurdities
            
             which
             
               have
               ,
            
             and
             
               still
               must
            
             follow
             ,
             if
             Gods
             
               eternall
               decree
            
             of
             mans
             
               misery
            
             is
             not
             
               conditional
            
             but
             
               absolute
               .
            
             And
             those
             
               absurdities
            
             are
             discernible
             ,
             by
             this
             following
             
               Dilemma
               .
            
          
           
             Let
             
               Dives
            
             be
             suppos'd
             to
             be
             the
             man
             that
             is
             Damn'd
             .
             It
             is
             either
             because
             he
             
               sins
               ,
            
             or
             
               meerly
            
             because
             
               God
               will
               have
               it
               so
               .
            
             If
             for
             the
             
               first
               Reason
               ,
            
             [
             
               because
               he
               sins
            
             ]
             then
             
               sin
            
             is
             the
             
               Cause
            
             of
             his
             
               Damnation
               ,
            
             and
             consequently
             
               before
               it
               .
            
             From
             whence
             it
             followes
             ,
             that
             
               Dives
            
             is
             not
             
               Damn'd
            
             meerly
             because
             God
             will
             
               have
               
               it
               so
               ;
            
             but
             that
             God
             will
             
               have
               it
               so
               ,
            
             because
             he
             
               sins
               .
            
             (
             Which
             plainly
             shewes
             the
             
               Conditional
               Decree
               .
            
             )
             But
             if
             it
             be
             said
             that
             it
             is
             for
             the
             [
             
               second
               Reason
               ,
               meerly
               because
               God
               will
               have
               it
               so
            
             ]
             then
             that
             
               absolute
               Decree
            
             to
             have
             it
             so
             ,
             doth
             either
             
               necessitate
            
             him
             to
             
               sin
               damnably
               ,
            
             or
             it
             
               does
               not
               .
            
             First
             ,
             if
             it
             
               does
               ,
            
             then
             how
             can
             
               Dives
            
             be
             guilty
             of
             that
             thing
             ,
             of
             which
             Gods
             
               absolute
               Decree
            
             is
             the
             
               peremptory
               Cause
               ?
            
             Or
             how
             can
             that
             be
             
               guilt
               ,
            
             which
             is
             
               necessity
               ?
            
             (
             
               Dives
            
             could
             as
             little
             have
             cherisht
             
               Lazarus
               ,
            
             as
             the
             
               Tower
               of
               Siloe
            
             could
             have
             spared
             the
             
               Galilaeans
               ,
            
             if
             his
             
               will
            
             had
             been
             no
             more
             
               free
               ,
            
             then
             that
             
               Tower
            
             had
             a
             
               will
               .
            
             )
             And
             
               secondly
               if
               it
               does
               not
            
             necessitate
             him
             to
             sin
             damnably
             ,
             then
             
               Dives
            
             who
             is
             
               Damn'd
            
             might
             possibly
             have
             
               not
               been
               damn'd
               .
            
             From
             whence
             it
             follows
             ,
             That
             
               Dives
            
             is
             not
             Damn'd
             
               absolutely
               ,
            
             but
             in
             
               regard
            
             to
             his
             
               sins
               .
            
             (
             Which
             had
             they
             not
             been
             
               his
               choice
               ,
            
             they
             had
             not
             been
             
               his
               ,
            
             but
             
               his
               that
               did
               choose
               them
               .
            
             And
             it
             is
             a
             
               Contradiction
            
             to
             say
             ,
             a
             man
             
               chooses
            
             any
             thing
             
               without
               a
               free
               will
               ,
            
             or
             by
             an
             
               absolute
               necessity
               ,
            
             which
             is
             ,
             
               whether
               he
               will
               or
               no
               .
            
             )
             Besides
             ;
             if
             God
             did
             
               absolutely
               decree
            
             the
             
               end
               ,
            
             which
             is
             
               Damnation
               ,
            
             and
             consequently
             the
             
               means
               ,
            
             which
             is
             
               final
               impenitence
               ;
            
             these
             Absurdities
             would
             follow
             .
             
               First
               ,
            
             it
             would
             be
             a
             
               Reprobates
               duty
            
             to
             be
             
               damn'd
               .
            
             And
             to
             
               endevour
            
             his
             
               salvation
            
             would
             be
             a
             
               sin
               .
            
             Because
             't
             were
             striving
             
               against
               the
               stream
            
             of
             Gods
             
               absolute
               Will
               .
            
             If
             all
             men
             are
             to
             
               choose
               ,
            
             and
             withall
             
               to
               execute
            
             the
             
               will
               of
               God
               ,
            
             and
             that
             it
             is
             Gods
             
               will
            
             the
             
               greatest
               part
            
             shall
             be
             
               damn'd
               ;
            
             it
             will
             then
             be
             a
             duty
             in
             the
             
               greatest
               part
            
             of
             men
             ,
             to
             
               go
               industriously
               to
               Hell
               .
            
             And
             to
             
               do
               good
            
             will
             be
             a
             
               vice
               ,
            
             because
             it
             tends
             
               Heaven-wards
               ,
            
             and
             so
             to
             the
             Crossing
             of
             an
             
               absolute
               irreversible
               Decree
               .
            
             Which
             since
             I
             have
             considered
             ,
             I
             have
             lesse
             wondred
             then
             I
             was
             wont
             ,
             at
             the
             conclusion
             of
             
               Carpocrates
               ,
            
             that
             
               the
               very
               worst
               of
               Actions
               are
               out
               of
               duty
               to
               be
               performed
               .
               And
               that
               the
               soul
               shall
               be
               punisht
               with
               its
               imprisonment
               in
               the
               body
               ,
               untill
               she
               hath
               fill'd
               up
               the
               number
               of
               her
               iniquities
               ;
            
             according
             to
             that
             Text
             
               Mat.
            
             5.
             29.
             
             Which
             we
             call
             
               Iniquities
               ,
            
             but
             they
             
               Duties
               .
            
             And
             so
             indeed
             they
             would
             be
             ,
             if
             every
             thing
             in
             the
             world
             (
             the
             
               means
            
             as
             well
             as
             the
             
               end
            
             )
             were
             
               absolutely
               ordain'd
               ,
            
             and
             by
             consequence
             
               effected
            
             by
             God
             (
             blessed
             forever
             )
             who
             can
             
               ordain
            
             nothing
             but
             
               good
               .
            
             And
             such
             
               sin
            
             and
             
               Hell
            
             must
             be
             [
             
               exceeding
               good
            
             ]
             if
             they
             could
             possibly
             be
             
               ordain'd
            
             
             by
             as
             
               absolute
               a
               decree
               ,
            
             as
             the
             Heavens
             and
             the
             earth
             ,
             the
             water
             ,
             and
             the
             air
             ,
             of
             which
             God
             said
             ,
             
               they
               are
               very
               good
               .
               Secondly
               ,
            
             Gods
             
               Revealed
               will
            
             being
             that
             
               all
               should
            
             repent
             ,
             and
             his
             
               Secret
               will
            
             being
             that
             very
             
               few
               shall
               ;
            
             it
             followes
             thence
             ,
             
               That
               it
               is
               his
               will
               that
               his
               will
               should
               not
               be
               done
               .
            
             And
             that
             God
             hath
             
               one
               will
            
             which
             is
             the
             same
             with
             the
             
               Devils
               ;
            
             and
             that
             when
             a
             
               Reprobate
            
             saies
             in
             the
             
               Pater
               noster
            
             [
             thy
             will
             be
             done
             ]
             he
             vehemently
             
               prayes
            
             for
             his
             
               own
               Damnation
               .
            
             Which
             things
             ,
             as
             they
             were
             falsly
             objected
             in
             
               France
            
             against
             S.
             
               Austin
               ,
            
             so
             
               Prospers
            
             way
             to
             excuse
             him
             ,
             was
             to
             make
             
               protestations
            
             against
             any
             such
             
               Tenent
               ,
            
             as
             
               unconditional
               Reprobation
               .
            
             He
             sayes
             the
             very
             
             things
             in
             his
             
               Masters
               vindication
               ,
            
             which
             I
             have
             said
             in
             my
             
               own
               .
            
             And
             cals
             the
             
               sequels
            
             of
             that
             
               opinion
            
             which
             he
             disowns
             ;
             
               most
               sottish
               blasphemies
               ,
            
             and
             not
             only
             
               prodigious
               ,
            
             but
             
               Devilish
               lies
               .
            
             But
             he
             denies
             not
             that
             such
             ill
             
               consequences
            
             will
             
               follow
            
             upon
             the
             bold
             assertion
             of
             
               irrespective
               reprobation
               ,
            
             which
             he
             does
             therefore
             very
             
               distinctly
            
             and
             very
             
               earnestly
               disclaim
               .
            
             And
             he
             doth
             so
             much
             speak
             the
             very
             
               minde
            
             of
             S.
             
               Austin
               ,
            
             that
             he
             seems
             sometimes
             to
             speak
             out
             of
             his
             
               mouth
            
             too
             :
             it
             being
             hard
             to
             say
             ,
             whether
             the
             
               Answers
               to
               the
               Objections
               of
               Vincentius
            
             do
             truly
             belong
             to
             the
             
               Master
            
             or
             to
             the
             
               Scholar
               ,
            
             they
             being
             inserted
             in
             
               both
               their
               Works
               .
            
             And
             that
             which
             is
             called
             
               Prospers
            
             by
             
               Vossius
               ,
            
             is
             ascribed
             to
             S.
             
               Austin
            
             by
             
               Ludovicus
               Lucius
               .
            
             If
             I
             have
             made
             any
             unfriendly
             or
             
               injurious
               inference
               ,
            
             I
             will
             
               instantly
               retract
               it
            
             upon
             the
             least
             
               conviction
            
             that
             it
             is
             so
             .
             But
             truly
             the
             Reasons
             which
             I
             have
             given
             ,
             have
             serv'd
             to
             confirm
             me
             in
             my
             adhaerence
             to
             my
             
               second
               Inference
               .
            
             Which
             I
             yet
             farther
             prove
             by
             the
             the
             
               remaining
               votes
               of
               Antiquity
               .
            
             For
             though
             my
             
               former
               Citations
            
             are
             all
             to
             this
             purpose
             ,
             yet
             I
             will
             not
             
               repeat
            
             them
             ,
             but
             adde
             some
             others
             ,
             (
             perhaps
             more
             
               fully
            
             and
             
               indisputably
            
             )
             to
             the
             number
             .
          
           
             32.
             
             
               *
            
             And
             first
             I
             will
             set
             down
             the
             Confession
             of
             Mr.
             
               Calvin
               ,
               That
               the
               Schoolmen
               and
               Ancients
               are
               wont
               to
               say
               ,
            
             [
             
               God's
               Reprobation
               of
               the
               wicked
               ,
               is
               in
               praescience
               of
               their
               wickednesse
            
             ]
             but
             he
             professes
             to
             beleeve
             (
             with
             
               one
            
             more
             
               modern
            
             )
             
               that
               God
               foresaw
               all
               future
               things
               ,
               by
               no
               other
               means
               ,
               then
               because
               he
               decreed
               they
               should
               be
               made
               ,
               or
               done
               .
               
               Nor
               ought
               it
            
             (
             saith
             he
             )
             
               to
               seem
               absurd
               ,
               That
               God
               did
               not
            
             
             
               only
               foresee
               ,
               but
               by
               his
               will
               appoint
               the
               fall
               of
               Adam
               ,
               and
               in
               him
               of
               his
               posterity
               .
            
             The
             
               Ancients
               ,
            
             he
             confessed
             ,
             were
             quite
             of
             
               another
               minde
               ,
            
             but
             because
             he
             addes
             [
             
               dubitanter
            
             ]
             and
             would
             have
             it
             thought
             that
             S.
             
               Austin
            
             was
             for
             his
             turn
             ,
             I
             will
             set
             down
             some
             of
             
               their
            
             words
             ,
             and
             begin
             with
             
               Austins
               .
            
          
           
             33.
             
             No
             man
             is
             chosen
             unlesse
             as
             differing
             from
             him
             that
             is
             rejected
             .
             Nor
             know
             I
             how
             it
             is
             said
             [
             that
             God
             hath
             chosen
             us
             
             before
             the
             foundation
             of
             the
             world
             ]
             unlesse
             it
             be
             meant
             of
             his
             praescience
             of
             faith
             and
             good
             works
             .
             —
             
               Iacob
            
             was
             not
             chosen
             that
             he
             might
             be
             made
             good
             ,
             but
             having
             been
             seen
             to
             be
             made
             good
             was
             capable
             of
             being
             chosen
             .
          
           
             If
             S.
             
               Austin
            
             was
             so
             distinctly
             for
             
               Conditional
               Election
            
             (
             and
             in
             those
             very
             works
             too
             ,
             which
             he
             afterwards
             writ
             as
             very
             sufficient
             to
             confute
             
               Pelagius
            
             )
             he
             was
             infinitely
             
               rather
            
             for
             
               Conditional
               Reprobation
               .
            
             As
             any
             man
             knows
             that
             knows
             any
             thing
             of
             him
             ;
             and
             may
             be
             seen
             in
             the
             same
             book
             to
             
               Simplician
               .
            
          
           
             
               Esau
            
             would
             not
             ,
             and
             did
             not
             run
             .
             For
             if
             he
             had
             ,
             he
             had
             attained
             
             by
             the
             help
             of
             God
             ;
             unlesse
             he
             would
             be
             made
             a
             Reprobate
             by
             a
             contempt
             of
             his
             vocation
             .
          
           
             It
             seems
             unjust
             that
             without
             the
             merits
             of
             good
             or
             evil
             
             works
             ,
             God
             should
             love
             one
             ,
             and
             hate
             another
             .
          
           
             Wicked
             men
             had
             no
             necessity
             of
             perishing
             from
             their
             not
             
             being
             elected
             ;
             but
             they
             were
             therefore
             not
             elected
             ,
             because
             they
             were
             foreseen
             to
             be
             wicked
             through
             their
             own
             wilful
             prevarication
             .
          
           
           
             God
             foresaw
             that
             they
             would
             fall
             by
             their
             own
             proper
             will
             ,
             
             and
             for
             that
             very
             reason
             did
             not
             separate
             them
             by
             election
             from
             the
             sons
             of
             perdition
             .
          
           
             God
             is
             the
             creator
             of
             all
             men
             ,
             but
             no
             man
             was
             created
             to
             the
             end
             that
             he
             may
             perish
             ,
             
          
           
             34.
             
             I
             have
             given
             the
             more
             
               Testimonies
            
             out
             of
             
               Prosper
               ,
            
             because
             he
             is
             known
             to
             have
             been
             the
             
               Scholar
            
             and
             
               vindicator
            
             of
             S.
             
               Austin
               .
            
             And
             to
             produce
             
               their
               suffrages
            
             is
             to
             imply
             all
             the
             rest
             .
             They
             having
             been
             the
             
               only
               Ancients
            
             whom
             their
             contentions
             against
             
               Pelagianism
            
             made
             to
             speak
             sometimes
             to
             the
             great
             disadvantage
             of
             their
             own
             opinion
             :
             as
             they
             do
             not
             stick
             to
             confesse
             themselves
             .
             And
             we
             ought
             in
             all
             reason
             to
             take
             
               that
            
             for
             their
             
               Iudgement
               ,
            
             which
             we
             finde
             delivered
             by
             themselves
             by
             way
             of
             Apologie
             and
             
               vindication
               .
            
             But
             though
             I
             need
             not
             ,
             I
             will
             adde
             some
             others
             .
          
           
             He
             therefore
             brought
             the
             means
             of
             Recovery
             to
             all
             ,
             that
             
             whosoever
             perisht
             might
             impute
             it
             to
             himself
             who
             would
             not
             be
             cur'd
             ,
             when
             he
             had
             a
             Remedy
             whereby
             he
             might
             .
          
           
             Even
             they
             that
             shall
             be
             wicked
             have
             power
             given
             them
             of
             Conversion
             and
             Repentance
             .
             
          
           
             God's
             love
             and
             hatred
             arises
             from
             his
             praescience
             of
             things
             to
             come
             ,
             or
             from
             the
             quality
             of
             mens
             works
             .
             
          
           
             If
             the
             day
             is
             equally
             born
             for
             all
             ,
             how
             much
             rather
             is
             Jesus
             
             Christ
             ?
             —
             When
             every
             man
             is
             call'd
             to
             a
             participation
             of
             the
             gift
             ,
             what
             is
             the
             reason
             ,
             that
             what
             God
             hath
             equally
             distributed
             should
             by
             humane
             interpretation
             be
             any
             way
             lessen'd
             ?
          
           
           
             
               *
            
             The
             fountain
             of
             life
             lies
             open
             to
             all
             .
             Nor
             is
             any
             man
             forbid
             or
             hindred
             from
             the
             right
             of
             Drinking
             .
          
           
             Let
             D.
             
               Twisse
            
             himself
             be
             heard
             to
             speak
             in
             this
             matter
             ,
             and
             that
             against
             
               Piscator
            
             (
             both
             
               Antiarminians
            
             )
             
               Damnatio
               est
               Actus
               Iudicis
               ,
               &
               procedere
               debet
               secundum
               justitiam
               vindicativam
               :
               at
               ne
               vestigium
               quidem
               Iustitiae
               apparet
               in
               Damnatione
               Reproborum
               .
            
             (
             He
             speaks
             of
             absolute
             irrespective
             Reprobation
             which
             
               Piscator
            
             set
             up
             )
             
               Nam
               justitia
               neminem
               damnat
               nisi
               merentem
               .
               At
               esse
               reprobum
               ,
               nequaquam
               significat
               mereri
               Damnationem
               .
               Sola
               Damnatio
               peccatoris
               splendere
               facit
               Dei
               Iustitiam
               .
            
             Twissus
             in
             vind.
             Gr.
             de
             Praed.
             l.
             1.
             Digr.
             1.
             
             §
             .
             4.
             p.
             57.
             
          
           
             35.
             
             
               Time
            
             and
             
               paper
            
             would
             fail
             
               me
               ,
            
             and
             
               sufficient
               Patience
            
             would
             fail
             my
             
               Reader
               ,
            
             if
             I
             should
             make
             repetition
             of
             all
             I
             finde
             to
             my
             purpose
             .
             For
             whatsoever
             hath
             been
             spoken
             by
             the
             
               Fathers
               ,
            
             of
             
               universal
               Redemption
               ,
            
             doth
             Diametrically
             oppose
             the
             
               irrespective
               Reprobation
               .
            
             And
             to
             reckon
             up
             their
             
               verdicts
            
             in
             that
             behalf
             ,
             were
             to
             ingage
             my
             
               self
            
             and
             my
             
               Reader
            
             in
             a
             new
             
               Ocean
            
             of
             
               employment
               .
            
             I
             hope
             the
             account
             that
             I
             have
             given
             of
             my
             
               belief
            
             in
             this
             matter
             is
             a
             sufficient
             
               Apologie
            
             for
             my
             
               belief
               ,
            
             and
             may
             at
             least
             
               excuse
               ,
            
             though
             not
             
               commend
            
             me
             .
             Rather
             then
             offend
             any
             man
             who
             takes
             me
             
               upon
               Trust
            
             to
             be
             
               unsound
            
             in
             my
             
               principles
               ,
            
             I
             have
             made
             this
             
               excuse
            
             for
             being
             
               orthodox
               .
            
             And
             do
             humbly
             desire
             to
             be
             
               forgiven
            
             if
             I
             still
             adhaere
             to
             
               that
               Doctrine
               ,
            
             which
             by
             
               Scripture
               ,
            
             and
             
               Reason
               ,
            
             and
             the
             Authority
             of
             my
             
               teachers
               ,
            
             I
             am
             verily
             perswaded
             is
             the
             
               truest
            
             and
             the
             most
             
               safe
               :
            
             (
             to
             wit
             ,
             )
          
           
             
               1.
               
               That
               
                 man
              
               himself
               is
               the
               
                 Cause
              
               of
               his
               
                 sin
                 .
              
               
            
             
               2.
               
               That
               
                 sin
              
               is
               properly
               the
               
                 Cause
              
               of
               its
               
                 punishment
                 .
              
               
                 And
                 by
                 consequence
                 ,
              
            
             
               3.
               
               That
               
                 man
              
               is
               the
               
                 procurer
              
               of
               his
               own
               Misery
               .
               
                 And
                 by
                 consequence
                 ,
              
            
             
               4.
               
               That
               
                 Reprobation
              
               is
               a
               
                 Conditional
              
               thing
               .
            
          
           
             Not
             decreed
             by
             God
             Almighty
             to
             shew
             his
             
               absolute
               power
               ,
            
             but
             to
             shew
             his
             
               power
            
             in
             the
             
               exercise
            
             of
             his
             
               Iustice
               .
            
             Not
             Determin'd
             
               before
               ,
            
             but
             
               because
            
             of
             his
             praescience
             .
             Nor
             
               without
               regard
               or
               respect
               ,
            
             but
             in
             
               Relation
               to
               sin
               ,
               in
               foresight
               ,
            
             and
             
               hatred
               ,
            
             and
             
               requi●…al
            
             of
             it
             ,
             as
             of
             an
             
               injury
               ;
            
             on
             which
             
               Damnation
            
             is
             
             
               praeordain'd
               ,
            
             by
             way
             of
             
               Recompence
            
             and
             
               Revenge
               .
            
             And
             therefore
             the
             last
             day
             is
             call'd
             a
             
               day
               of
               Iudgement
               ,
            
             as
             well
             as
             of
             
               perdition
               .
            
             
             And
             the
             Judge
             himself
             is
             called
             the
             
               Lord
               God
               of
               Recompence
               .
            
             And
             when
             the
             Lord
             Jesus
             shall
             be
             revealed
             in
             flaming
             fire
             ,
             it
             shall
             be
             to
             take
             
               vengeance
            
             on
             them
             that
             know
             not
             God
             ,
             and
             that
             obey
             not
             the
             Gospel
             of
             Jesus
             Christ
             .
             Now
             that
             which
             is
             
               the
               motive
            
             to
             the
             
               taking
               of
               vengeance
               ,
            
             was
             also
             the
             
               motive
            
             to
             the
             
               making
               of
               the
               Decree
               .
            
             He
             who
             
               therefore
               takes
               vengeance
               ,
               because
               they
               obey
               not
               the
               Gospel
               of
               Christ
               ,
            
             did
             for
             the
             very
             same
             
               Reason
               ,
               Decree
               to
               take
               it
               .
            
             Whi●…h
             to
             me
             is
             
               Demonstration
            
             that
             the
             
               Decree
            
             is
             
               Conditional
               .
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             36.
             
             I
             have
             nothing
             now
             of
             
               Duty
            
             that
             lies
             upon
             me
             to
             be
             done
             ,
             
             but
             that
             I
             descend
             to
             the
             
               second
               ground
            
             of
             my
             
               Belief
               .
            
             But
             for
             the
             love
             of
             
               Charity
            
             and
             
               Reconcilement
               ,
            
             I
             will
             endevour
             to
             take
             a
             Course
             of
             making
             some
             
               Composition
            
             with
             my
             
               Dissenters
               .
            
             If
             they
             will
             but
             come
             up
             to
             my
             most
             
               Reasonable
               Demands
               ,
            
             we
             will
             not
             strive
             about
             
               words
            
             and
             
               phrases
               ;
            
             so
             small
             a
             thing
             shall
             
               never
               part
               us
               .
            
             I
             will
             
               swallow
            
             the
             word
             [
             
               Necessity
               ,
            
             ]
             so
             I
             may
             
             take
             it
             down
             with
             a
             
               grain
               of
               salt
               .
            
             I
             will
             say
             with
             Mr.
             
               Whitaker
            
             (
             in
             his
             4.
             
             
               Article
            
             at
             
               Lambeth
               )
               That
               they
               who
               are
               not
               praedestin'd
               to
               salvation
               shall
               be
               necessarily
               Damn'd
            
             (
             but
             )
             
               for
               their
               sins
               .
            
             (
             as
             he
             himself
             speaks
             .
             )
             I
             allow
             my self
             to
             be
             
               no
               wiser
            
             then
             
               Bishop
               Andrews
               ,
            
             (
             the
             
               strings
            
             of
             whose
             
               books
            
             I
             am
             not
             worthy
             to
             
               untie
            
             )
             who
             interprets
             
               Necessariò
               ,
            
             not
             by
             an
             
               absolute
               Necessity
               ,
            
             
             but
             by
             a
             
               Necessity
               which
               followes
               sin
               .
            
             They
             shall
             be
             damn'd
             
               for
               their
               sins
               ;
            
             that
             is
             ,
             
               for
               that
               very
               Reason
               ,
               because
               they
               have
               sin'd
               ,
            
             not
             for
             that
             
               only
            
             Reason
             ,
             
               because
               they
               are
               not
               praedestin'd
               .
            
             And
             because
             that
             
               Reverend
               ,
            
             (
             I
             know
             not
             whether
             more
             
               learned
               ,
            
             or
             
               Saintlike
               )
               Man
               ,
            
             allow'd
             himself
             to
             be
             no
             wiser
             then
             all
             the
             
               Fathers
               and
               Schoolmen
            
             that
             went
             before
             him
             ,
             he
             thought
             't
             was
             fit
             to
             abstain
             from
             [
             such
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ]
             such
             
               new
               phrases
            
             and
             waies
             of
             
               holding
               forth
            
             and
             
               making
               out
            
             the
             
               Ancient
               Doctrines
            
             of
             the
             Church
             ;
             and
             therefore
             in
             stead
             of
             [
             
               necessity
            
             ]
             to
             say
             [
             
               without
               doubt
               .
            
             ]
             And
             for
             my
             own
             part
             ,
             I
             desire
             to
             be
             
               no
               deeper
               ,
            
             and
             to
             speak
             
               no
               better
               language
               ,
            
             then
             all
             the
             
               Fathers
               of
               the
               Church
            
             (
             who
             have
             gone
             to
             
               Heaven
            
             with
             those
             
               opinions
               ,
            
             for
             which
             I
             am
             
               Censur'd
            
             by
             
               some
            
             to
             
               Hell
               ,
            
             )
             I
             choose
             to
             say
             [
             a
             
               Conditional
               ,
            
             not
             an
             
               absolute
               Necessity
               .
            
             ]
          
           
           
             37.
             
             If
             I
             may
             guesse
             (
             without
             censure
             )
             at
             the
             
               Cause
            
             of
             other
             mens
             
               mistakes
               ,
            
             by
             that
             which
             once
             was
             mine
             
               own
               ,
            
             I
             shall
             ascribe
             
             much
             of
             it
             to
             the
             vulgar
             
               misconception
            
             of
             Gods
             
               praescience
            
             or
             
               foresight
               .
            
             Which
             being
             
               constant
            
             and
             
               infallible
               ,
            
             seems
             to
             give
             a
             
               necessity
            
             to
             all
             
               events
               ,
            
             which
             are
             the
             objects
             of
             that
             
               praescience
               .
            
             And
             this
             must
             certainly
             be
             the
             reason
             ,
             (
             I
             at
             least
             must
             
               so
               conjecture
               ,
            
             who
             can
             think
             of
             no
             
               better
               ,
            
             and
             did
             my self
             
               once
               stumble
            
             upon
             this
             very
             
               stone
            
             )
             why
             Mr.
             
               Calvin
            
             will
             have
             Gods
             
               praescience
            
             to
             succeed
             his
             
               praeordination
               .
            
             The
             
               ground
            
             of
             which
             
               error
            
             does
             so
             border
             upon
             
               Truth
               ,
            
             as
             to
             lessen
             the
             wonder
             why
             men
             of
             
               good
               parts
            
             should
             so
             frequently
             
               mistake
            
             it
             for
             that
             truth
             it self
             ,
             on
             which
             it
             
               borders
               .
            
             (
             And
             does
             unluckily
             verifie
             the
             
               Italian
               Proverb
               ,
               Troppo
               confina
               la
               vertù
               col
               vitio
               ,
            
             )
             Gods
             
               praescience
            
             indeed
             doth
             
               imply
            
             a
             
               necessity
               ,
            
             which
             it
             is
             mistaken
             to
             have
             
               effected
               .
            
             And
             again
             
               necessity
            
             is
             not
             by
             every body
             
               distinguisht
               ,
            
             as
             by
             the
             
               Admirable
               Boethius
               :
            
             (
             to
             whom
             I
             owe
             my
             greatest
             
               light
            
             in
             this
             particular
             .
             )
             for
             if
             it
             were
             ,
             I
             beleeve
             many
             others
             might
             be
             
               converted
               ,
            
             as
             
               I
            
             have
             
               been
               .
            
             But
             before
             I
             
               mention
               ,
            
             (
             much
             lesse
             
               insist
            
             on
             the
             
               Distinction
            
             )
             I
             shall
             choose
             to
             say
             something
             in
             
               preparation
            
             to
             it
             .
             It
             is
             briefly
             this
             .
          
           
             38.
             
             That
             the
             
               knowledge
            
             of
             the
             
               Eternal
            
             far
             transcending
             all
             
               motion
            
             
             and
             succession
             of
             
               time
               ,
            
             does
             abide
             in
             the
             
               simplicity
            
             of
             its
             
               present
            
             being
             ;
             beholding
             all
             
               past
            
             and
             
               future
            
             things
             in
             his
             
               simple
               knowledge
               ,
            
             as
             
               just
               now
            
             done
             .
             And
             therefore
             
               Boethius
            
             will
             have
             it
             call'd
             not
             
               Praescience
               ,
            
             but
             
               Science
               .
            
             Not
             
               Praevidence
               ,
            
             but
             
               Providence
               :
            
             
             which
             doth
             not
             change
             the
             
               natures
            
             and
             
               proprieties
            
             of
             things
             
               future
               ,
            
             but
             considers
             them
             as
             they
             
               are
               ,
            
             in
             
               respect
               of
               himself
               ;
            
             which
             is
             as
             they
             
               shall
               be
               ,
            
             in
             
               respect
               of
               Time
               .
            
             For
             as
             the
             
               knowledge
            
             of
             things
             
               present
            
             doth
             import
             no
             
               Necessity
            
             on
             that
             which
             
               is
               done
               ;
            
             so
             the
             
               foreknowledge
            
             of
             
               things
               future
            
             layes
             no
             
               necessity
            
             on
             that
             which
             
               shall
               be
               :
            
             because
             whosoever
             either
             
               knowes
            
             or
             
               sees
            
             things
             ,
             he
             
               knows
            
             and
             sees
             them
             as
             
               they
               are
               ,
            
             and
             not
             as
             they
             
               are
               not
               .
            
             Gods
             knowledge
             doth
             not
             
               confound
            
             things
             ,
             but
             reaches
             to
             all
             
               events
               ,
            
             not
             only
             
               which
            
             come
             to
             passe
             ,
             but
             
               as
            
             they
             come
             to
             passe
             :
             whether
             
               contingently
               ,
            
             or
             
               necessarily
               .
            
             As
             (
             for
             illustration
             )
             when
             I
             see
             a
             
               man
               walk
            
             upon
             the
             
               earth
               ,
            
             and
             at
             the
             very
             same
             instant
             ,
             the
             
               Sun
               shining
            
             in
             the
             
               Heavens
               ,
            
             I
             see
             the
             first
             as
             
               voluntary
               ,
            
             and
             the
             second
             as
             
               natural
               .
            
             And
             
             though
             at
             the
             instant
             that
             I
             see
             
               both
               done
               ,
            
             there
             is
             a
             
               necessity
            
             that
             they
             
               be
               done
            
             (
             or
             else
             I
             could
             not
             see
             them
             when
             I
             
               do
            
             )
             yet
             there
             was
             a
             necessity
             of
             
               one
               only
               ,
            
             before
             they
             were
             done
             ,
             (
             viz.
             the
             
               Suns
               shining
               in
               the
               Heavens
            
             )
             but
             none
             at
             all
             of
             the
             
               other
               ,
            
             (
             viz.
             the
             
               mans
               walking
               upon
               the
               earth
               .
            
             )
             The
             Sun
             could
             not
             
               but
               shine
               ,
            
             as
             being
             a
             
               natural
               agent
               ;
            
             The
             man
             might
             
               not
               have
               walked
               ,
            
             as
             being
             a
             
               voluntary
            
             one
             .
             Upon
             which
             it
             followes
             ,
          
           
             39.
             
             There
             is
             a
             
               twofold
               necessity
               .
            
             Whereof
             one
             is
             
               absolute
               ,
            
             and
             
             the
             other
             on
             
               Supposition
               .
            
             The
             
               Absolute
            
             is
             that
             ,
             by
             which
             a
             thing
             
               must
            
             be
             
               moved
            
             when
             something
             
               moves
               it
               .
            
             The
             
               Suppositive
            
             is
             that
             ,
             by
             which
             a
             man
             shall
             be
             
               damn'd
            
             if
             he
             die
             
               Impenitent
               .
            
             
             The
             
               latter
               necessity
            
             (
             though
             not
             the
             
               first
            
             )
             does
             mightily
             well
             consist
             both
             with
             the
             
               liberty
               of
               man's
               will
               ,
            
             and
             God's
             
               Conditional
               Decrees
               .
               E.
               G.
            
             I
             am
             
               now
               writing
               ,
            
             and
             God
             
               foresaw
            
             that
             I
             am
             writing
             ,
             yet
             it
             does
             not
             follow
             that
             I
             
               must
               needs
               write
               ;
            
             for
             I
             can
             choose
             .
             What
             God
             foresees
             
               must
               necessarily
            
             come
             to
             passe
             ,
             but
             it
             must
             come
             to
             passe
             
               in
               the
               same
               manner
               that
               he
               foresees
               it
               .
            
             He
             foresees
             I
             will
             write
             ;
             not
             of
             
               necessity
            
             but
             
               choice
               ;
            
             so
             that
             his
             
               foresight
            
             doth
             not
             
               make
            
             an
             
               absolute
            
             and
             
               peremptory
               Necessity
               ,
            
             but
             
               infers
            
             a
             
               Necessity
            
             upon
             
               Supposition
               .
            
             (
             We
             must
             mark
             ,
             in
             a
             
               Parenthesis
               ,
            
             how
             great
             a
             difference
             there
             is
             betwixt
             the
             
               making
               ,
            
             and
             the
             
               inferring
            
             of
             a
             Necessity
             .
             )
             Whatsoever
             I
             do
             ,
             there
             is
             an
             
               Absolute
               Necessity
            
             that
             God
             should
             
               foresee
               ;
            
             yet
             God
             foreseeing
             my
             
               voluntary
               Action
            
             does
             not
             make
             it
             
               necessary
               ,
            
             but
             on
             
               supposition
            
             that
             it
             is
             
               done
               .
            
             If
             all
             things
             are
             
               present
            
             to
             God
             ,
             (
             as
             indeed
             they
             are
             )
             
               his
               foresight
            
             must
             needs
             be
             all
             one
             with
             
               our
               sight
               .
            
             As
             therefore
             when
             I
             see
             a
             man
             
               daunce
               as
               he
               pleases
               ,
            
             it
             is
             
               necessary
            
             that
             he
             
               do
            
             what
             I
             
               see
            
             he
             
               does
               ;
            
             but
             yet
             my
             
               looking
               on
            
             does
             not
             
               make
            
             it
             
               necessary
               ;
            
             So
             Gods
             
               foreseeing
            
             that
             man
             
               would
               sin
               ,
            
             implyed
             a
             
               certainty
            
             that
             so
             it
             would
             be
             ,
             but
             did
             not
             make
             it
             an
             
               absolutely
               necessary
            
             or
             
               involuntary
            
             thing
             .
             For
             that
             a
             thing
             may
             be
             
               certain
            
             (
             in
             respect
             of
             its
             
               event
            
             )
             and
             yet
             
               not
               necessary
            
             (
             in
             respect
             of
             its
             
               cause
            
             )
             is
             no
             newes
             at
             all
             to
             a
             considering
             person
             ,
             who
             will
             but
             duly
             distinguish
             :
             Gods
             
               Omniscience
            
             from
             his
             
               Omnipotence
               ,
            
             and
             his
             
               Foresight
            
             from
             his
             
               Decreè
               ,
            
             and
             
               infallible
            
             from
             
               necessary
               ,
            
             and
             
               spontaneous
            
             from
             
               voluntary
               ,
            
             and
             that
             which
             
               follow's
            
             as
             a
             
               Consequence
               
               only
               ,
            
             from
             that
             which
             
               follow's
            
             as
             a
             
               consequent
               .
            
             If
             I
             may
             judge
             by
             those
             
               errors
            
             which
             I
             convince
             my self
             to
             have
             been
             in
             ,
             when
             I
             was
             contrary
             minded
             to
             what
             I
             am
             ,
             I
             see
             as
             many
             
               mistakes
            
             in
             other
             men
             arising
             from
             the
             
               misfortune
            
             of
             
               confounding
            
             those
             things
             which
             I
             just
             now
             
               distinguisht
               ,
            
             as
             from
             any
             one
             
               unhappinesse
            
             that
             I
             can
             think
             of
             .
             And
             from
             all
             that
             I
             have
             spoken
             upon
             this
             last
             subject
             ,
             it
             seems
             inevitably
             to
             follow
             ,
             that
             a
             
               suppositive
               Necessity
               ,
            
             and
             
               none
               else
               ,
            
             is
             very
             consistent
             with
             a
             
               free
               and
               contingent
               Action
               .
            
             Whilest
             I
             
               see
            
             a
             man
             
               sitting
               ,
            
             it
             is
             
               necessary
            
             that
             he
             
               sit
               ,
            
             but
             upon
             
               supposition
            
             that
             I
             
               see
            
             him
             
               sitting
               .
            
             His
             
               posture
            
             is
             still
             a
             voluntary
             
               contingent
            
             thing
             .
             For
             he
             
               sate
               down
            
             when
             he
             
               would
               ,
            
             and
             may
             
               arise
            
             when
             he
             
               pleaseth
               .
            
             (
             but
             still
             with
             a
             
               proviso
            
             of
             God's
             
               Permission
               .
            
             )
             I
             desire
             to
             be
             taught
             what
             
               is
               ,
            
             if
             this
             is
             not
             ,
             
               exact
               speaking
               ,
            
             viz.
             That
             God
             by
             his
             
               prohibition
            
             under
             
               penalty
            
             makes
             my
             
               Disobedience
            
             become
             liable
             to
             
               punishment
               .
            
             And
             
             by
             his
             
               Decree
            
             to
             
               permit
               ,
            
             or
             
               not
               hinder
            
             me
             ,
             he
             
               leaves
               me
               in
               the
               hand
               of
               mine
               own
               counsel
               ,
            
             and
             so
             in
             the
             state
             of
             
               peccability
               ,
            
             that
             I
             may
             
               sin
            
             and
             
               perish
            
             if
             I
             
               will
               .
            
             So
             that
             by
             his
             
               praescience
            
             that
             
               I
               will
               sin
            
             he
             hath
             no
             manner
             of
             
               influence
            
             or
             
               causality
            
             upon
             my
             
               sin
               ;
            
             which
             infers
             my
             
               destruction
            
             to
             be
             entirely
             from
             
               my self
               .
            
             I
             am
             a
             little
             confident
             ,
             that
             whosoever
             shall
             but
             read
             
               Boethius
            
             his
             
               fifth
               book
               ,
            
             and
             reading
             shall
             
               understand
            
             it
             ,
             and
             understanding
             shall
             have
             the
             
               modesty
            
             to
             
               retract
            
             an
             
               error
               ,
            
             he
             will
             not
             reverence
             the
             4.
             
             
               Section
            
             of
             the
             23.
             
               chapter
            
             of
             the
             3.
             
               book
            
             of
             
               Institutions
               ,
            
             because
             it
             is
             Mr.
             
             
               Calvins
               ,
            
             but
             will
             
               suspect
            
             Mr.
             
               Calvin
            
             because
             of
             that
             
               Section
               .
            
             The
             Question
             there
             is
             ,
             [
             
               Whether
               Reprobates
               were
               praedestined
               to
               that
               corruption
               which
               is
               the
               cause
               of
               Damnation
            
             ]
             To
             which
             he
             answers
             with
             a
             [
             
               Fateor
            
             ]
             
               I
               confesse
               that
               all
               the
               sons
               of
               Adam
               ,
               by
               the
               expresse
               will
               of
               God
               ,
               fell
               down
               into
               the
               misery
               of
               that
               condition
               in
               which
               they
               are
               fetter'd
               and
               intangled
               .
            
             And
             a
             little
             after
             he
             professeth
             ,
             that
             no
             accompt
             can
             be
             given
             ,
             but
             by
             
               having
               recourse
               to
               the
               sole
               will
               of
               God
               ,
            
             the
             
               cause
               of
               which
               lies
               hidden
               within
               it self
               .
            
             And
             that
             we
             may
             not
             think
             he
             speaketh
             only
             of
             the
             
               posterity
            
             of
             
               Adam
               ,
            
             he
             telleth
             us
             plainly
             in
             the
             
               close
            
             of
             that
             
               Section
               ,
               that
               no
               other
               cause
               can
               be
               given
               for
               the
               defection
               of
               Angels
               ,
            
             then
             that
             God
             did
             
               reprobate
            
             and
             
               reject
               them
               .
            
             In
             this
             place
             I
             would
             aske
             ,
             Was
             the
             Angels
             
               Defection
            
             or
             
               Apostasie
            
             their
             
               sin
               ,
            
             or
             
               no
               ?
            
             if
             
               not
               ,
            
             why
             were
             they
             
               reprobated
            
             and
             
               cast
            
             
             into
             
               chaines
            
             of
             
               darknesse
               ?
            
             and
             if
             it
             were
             ,
             how
             then
             is
             
               God's
               Reprobation
            
             not
             only
             the
             
               chief
               ,
            
             but
             the
             
               only
               Cause
            
             of
             
               such
            
             a
             
               sin
               ?
            
             This
             is
             the
             
               sad
               effect
            
             of
             being
             
               enslaved
            
             to
             an
             
               opinion
               ,
            
             and
             of
             being
             
               asham'd
            
             of
             that
             liberty
             which
             looks
             like
             
               being
               conquer'd
               .
            
             I
             beleeve
             the
             
               love
               of
               victory
            
             hath
             been
             the
             cause
             of
             as
             many
             
               mischiefs
            
             as
             have
             been
             feigned
             to
             leap
             forth
             from
             
               Pandora's
               Box
               .
            
             Whereas
             if
             every
             one
             that
             
               writes
               ,
            
             would
             but
             think
             it
             a
             noble
             and
             an
             
               honourable
            
             thing
             ,
             to
             
               lead
            
             his
             own
             
               pride
               captive
               ,
            
             to
             triumph
             over
             his
             own
             
               conceitednesse
            
             and
             
               opiniastrete
               ,
            
             and
             to
             pursue
             the
             
               glory
            
             of
             a
             
               well
               natur'd
               submission
               ;
            
             there
             is
             perhaps
             hardly
             an
             
               Author
            
             of
             any
             considerable
             
               length
               ,
            
             but
             might
             think
             he
             had
             reason
             to
             write
             a
             
               book
            
             of
             
               Retractations
               .
            
             And
             sure
             it
             will
             not
             be
             immodesty
             for
             a
             
               young
            
             man
             to
             say
             ,
             That
             many
             
               old
               men
            
             might
             have
             done
             it
             ,
             with
             as
             much
             reason
             as
             S.
             
               Austin
               .
            
          
           
             40.
             
             But
             as
             I
             have
             learnt
             of
             
               Boethius
            
             (
             that
             most
             excellent
             
               Christian
               ,
            
             
             as
             well
             as
             
               Senator
               ;
            
             and
             
               profound
               Divine
               ,
            
             as
             well
             as
             
               Philosopher
               ;
            
             who
             lived
             a
             
               Terror
            
             to
             
               Heresie
               ,
            
             and
             died
             a
             
               Martyr
            
             for
             the
             
               Truth
            
             )
             to
             distinguish
             of
             
               Necessity
               ;
            
             so
             have
             I
             learn't
             from
             other
             
               Antients
               ,
            
             to
             distinguish
             better
             of
             God's
             
               will
               ,
            
             then
             I
             was
             wont
             to
             do
             before
             the
             time
             of
             my
             
               Retractation
               .
            
             First
             ,
             I
             distinguish
             (
             with
             S.
             
               Chrysostome
            
             )
             of
             a
             
               first
            
             and
             
               second
            
             will
             .
             Gods
             
             
               first
               will
            
             is
             ,
             that
             
               the
               sinner
               should
               not
               die
               ,
            
             but
             
               return
               rather
               from
               his
               wickednesse
            
             and
             
               live
               .
            
             His
             
               second
               will
            
             is
             ,
             that
             he
             who
             
               refuseth
               to
               return
            
             receive
             the
             
               wages
               of
               iniquity
               .
            
             Secondly
             ,
             I
             distinguish
             
             (
             with
             
               Damascene
            
             )
             of
             an
             
               antecedent
            
             and
             a
             
               consequent
               will
               .
            
             The
             
               antecedent
            
             is
             that
             ,
             by
             which
             he
             wils
             that
             
               every
               sinner
               should
               repent
               .
            
             His
             
               consequent
            
             is
             that
             ,
             by
             which
             he
             
               preordaineth
            
             the
             
               Damnation
            
             of
             the
             
               impenitent
               .
            
             Which
             distinction
             is
             not
             made
             in
             respect
             of
             
               Gods
               will
               simply
            
             (
             in
             which
             there
             cannot
             be
             either
             
               prius
            
             or
             
               posterius
            
             )
             but
             in
             respect
             of
             the
             things
             which
             are
             the
             
               object
            
             of
             his
             
               will
               .
            
             For
             every
             thing
             is
             
               will'd
            
             by
             God
             so
             far
             forth
             as
             it
             is
             
               good
               .
            
             Now
             a
             thing
             
               consider'd
               absolutely
            
             may
             be
             
               good
            
             or
             
               evill
               ,
            
             which
             in
             a
             
               comparative
               consideration
            
             may
             be
             quite
             contrary
             .
             E.
             G.
             
               To
               save
               the
               life
               of
               a
               man
               ,
            
             is
             
               good
               ;
            
             and
             to
             
               destroy
               a
               man
               ,
            
             is
             
               evil
               ,
            
             in
             a
             
               first
            
             and
             
               absolute
               consideration
               .
            
             But
             if
             a
             man
             secondly
             be
             
               compared
            
             with
             his
             having
             been
             a
             
               murderer
               ,
            
             then
             to
             
               save
            
             his
             life
             ,
             is
             
               evil
               ;
            
             and
             to
             
               destroy
            
             it
             ,
             
               good
               .
            
             From
             whence
             it
             may
             
             be
             said
             of
             a
             
               just
               Iudge
               ,
            
             that
             by
             his
             
               antecedent
               will
            
             he
             
               desires
            
             every
             man
             should
             
               live
               ;
            
             but
             by
             a
             
               consequent
               will
               decrees
            
             the
             
               death
            
             of
             the
             
               Murderer
               .
            
             And
             even
             then
             ,
             he
             doth
             so
             distinguish
             the
             
               murderer
            
             from
             the
             
               man
               ,
            
             that
             he
             wisheth
             the
             
               man
            
             were
             
               not
            
             a
             
               murderer
               .
            
             Whom
             he
             condemns
             as
             
               murderer
               ,
            
             and
             not
             as
             
               man
               .
            
             For
             whilest
             he
             hath
             a
             
               will
            
             to
             
               hang
            
             the
             
               murderer
               ,
            
             he
             hath
             a
             merciful
             
               woulding
            
             to
             
               save
            
             the
             
               man
               .
            
             He
             doth
             not
             
               hang
            
             the
             
               man
               ,
            
             but
             only
             because
             he
             is
             a
             
               murderer
               .
            
             And
             (
             if
             it
             lay
             in
             his
             power
             )
             he
             would
             
               destroy
            
             the
             
               murderer
               ,
            
             to
             
               save
            
             the
             
               man
               .
            
             Both
             the
             one
             and
             the
             other
             is
             not
             an
             
               absolute
               ,
            
             but
             a
             
               conditional
               will
               .
            
             He
             
               would
            
             save
             the
             man
             ,
             (
             with
             an
             )
             [
             if
             ]
             he
             were
             not
             a
             murderer
             .
             And
             
               doth
               destroy
            
             the
             
               murderer
            
             (
             with
             a
             )
             
               because
            
             he
             is
             a
             
               Malefactor
               .
            
             Just
             so
             ,
             God's
             
               antecedent
               will
            
             is
             ,
             that
             every
             man
             
               would
               repent
            
             that
             they
             may
             
               not
               perish
               .
            
             It
             is
             his
             
               consequent
               will
               ,
            
             that
             every
             
             one
             may
             
               perish
            
             who
             will
             
               not
               repent
               .
            
             Both
             the
             one
             and
             the
             other
             is
             
               respective
            
             and
             
               conditional
               .
            
             Thirdly
             ,
             I
             distinguish
             (
             with
             
               Prosper
            
             )
             of
             an
             
               inviting
            
             and
             
               revenging
               will
               .
            
             The
             
               inviting
            
             will
             is
             that
             ,
             by
             which
             
               all
            
             are
             bidden
             to
             the
             
               Wedding
               Feast
               ;
            
             his
             
               revenging
            
             will
             is
             that
             ,
             by
             which
             he
             punisheth
             those
             that
             
               will
               not
               come
               :
            
             Or
             fourthly
             ,
             I
             distinguish
             (
             with
             reverend
             
               Anselme
            
             )
             of
             the
             
               will
            
             
             of
             
               God's
               mercy
               ,
            
             and
             of
             the
             
               will
            
             of
             his
             
               Iustice
               .
            
             It
             is
             the
             
               will
            
             of
             his
             
               Mercy
               ,
            
             that
             Christ
             should
             die
             for
             the
             sins
             of
             
               all
               ;
            
             but
             't
             is
             the
             
               will
            
             of
             his
             
               Iustice
               ,
            
             that
             
               all
            
             should
             perish
             who
             
               come
               not
               in
               to
               him
               ,
            
             when
             they
             are
             
               called
               ,
            
             or
             who
             only
             
               so
            
             come
             ,
             as
             not
             to
             
               continue
            
             and
             
               persevere
               unto
               the
               end
               .
            
          
           
             41.
             
             All
             these
             
               Distinctions
            
             come
             to
             
               one
            
             and
             the
             
               same
               purpose
               ,
            
             and
             being
             
               rightly
               understood
               ,
            
             as
             well
             as
             
               dexterously
               used
               ,
            
             do
             seem
             to
             me
             a
             
               Gladius
               Delphicus
               ,
            
             sufficient
             to
             
               cut
               asunder
            
             the
             chiefest
             
               knots
            
             in
             this
             Question
             .
             For
             the
             
               first
            
             will
             of
             God
             may
             be
             
               repealed
               ,
            
             whereas
             the
             
               second
            
             is
             
               immutable
               .
            
             Which
             is
             the
             ground
             of
             that
             Distinction
             betwixt
             the
             
               Threats
            
             and
             
               Promises
            
             under
             God's
             
               Oath
               ,
            
             and
             those
             other
             under
             his
             
               Word
            
             only
             .
             Of
             which
             saith
             the
             
               Councel
            
             of
             
               Toledo
               ,
               Iurare
               Dei
               est
               ,
               à
               seipso
               ordinata
               ,
               nullatenus
            
             
             
               convellere
               .
               Poenitere
               verò
               ,
               eadem
               ordinata
               ,
               cùm
               voluerit
               ,
               immutare
               .
               When
            
             he
             is
             resolv'd
             to
             
               execute
            
             his
             
               purpose
               ,
            
             he
             is
             said
             to
             
               swear
               ;
            
             and
             when
             it
             
               pleaseth
            
             him
             to
             
               alter
               it
               ,
            
             he
             is
             said
             to
             
               repent
               .
            
             For
             there
             are
             some
             Decrees
             of
             God
             which
             (
             being
             conditional
             )
             do
             
               never
               come
               to
               passe
               ;
            
             as
             he
             
               thought
            
             to
             have
             done
             an
             
               Evil
               of
               
               punishment
            
             unto
             Israel
             ,
             which
             yet
             he
             
               did
               not
               .
               Exod.
            
             32.
             14.
             
             And
             the
             reason
             of
             this
             is
             given
             us
             from
             that
             
               distinction
            
             before
             mentioned
             .
             Which
             also
             serveth
             to
             
               reconcile
            
             many
             
               seeming
               repugnances
            
             in
             
               Scripture
               .
            
             For
             when
             it
             is
             said
             ,
             that
             
               God
               repenteth
            
             (
             1
             
               Sam.
            
             16.
             35
             )
             it
             is
             meant
             of
             the
             
               first
               nill
               ;
            
             and
             when
             it
             is
             said
             
               he
               cannot
               repent
            
             (
             1
             
               Sam.
            
             16.
             29.
             
             )
             it
             is
             meant
             of
             the
             
               second
               .
            
             In
             respect
             of
             the
             
               first
               ,
            
             we
             are
             said
             to
             
               grieve
               ,
            
             to
             
               quench
               ,
            
             to
             
               resist
            
             the
             Spirit
             of
             God
             ,
             (
             1
             
               Thes.
            
             5.
             19.
             
             )
             but
             when
             it
             is
             said
             ,
             
               who
               hath
               resisted
               his
               will
               ?
               (
               Rom.
            
             9.
             19.
             
             )
             it
             is
             meant
             of
             the
             
               second
               .
            
             God's
             
               Mercy
            
             is
             
               above
            
             and
             
               before
            
             his
             
               Iustice
               ,
            
             and
             therefore
             that
             is
             his
             
               first
               will
               ,
            
             that
             
               all
               should
               be
               saved
               and
               come
               to
               the
               knowledge
               of
               the
               Truth
            
             (
             1
             
               Tim.
            
             2.
             4.
             
             )
             but
             yet
             so
             ,
             as
             that
             his
             
               Iustice
            
             is
             not
             
               excluded
            
             by
             his
             
               Mercy
               ,
            
             and
             therefore
             that
             is
             his
             
               second
               Will
               ,
            
             that
             
               so
               many
               should
               be
               damned
               as
               hated
               knowledge
               and
               did
               not
               choose
               the
               fear
               of
               the
               Lord
               .
               (
               Prov.
            
             1.
             29.
             )
             The
             will
             of
             his
             
               Mercy
               ,
               that
               all
               should
               live
               ,
            
             is
             from
             nothing
             but
             his
             
               goodnesse
               ;
            
             whereas
             the
             will
             of
             his
             
               Iustice
               ,
               that
               some
               should
               die
               ,
               depends
            
             upon
             something
             in
             the
             
               Creature
               .
            
             (
             So
             that
             
               both
               parties
            
             may
             be
             gratified
             ,
             they
             that
             are
             for
             the
             
               dependence
               ,
            
             and
             
               the
               independency
            
             of
             his
             
               Will
               .
            
             )
             That
             the
             Reprobate
             is
             
               invited
               ,
            
             is
             from
             the
             
               mercy
            
             of
             
               God's
            
             Will
             ;
             but
             that
             he
             is
             
               punished
            
             for
             
               not
               accepting
               ,
            
             is
             from
             the
             
               obliquity
            
             of
             his
             
               own
               .
            
             In
             respect
             of
             the
             
               first
               ,
            
             it
             
               is
               the
               man
            
             that
             
               refuseth
               God
               (
               Ier.
            
             8.
             5.
             )
             But
             in
             respect
             of
             the
             
               second
               ,
            
             it
             is
             the
             
               God
            
             that
             doth
             
               reprobate
               man
               .
               (
               Rom.
            
             1.
             28.
             )
             The
             
               free
               Love
            
             of
             the
             
               Creator
            
             is
             the
             
               only
               motive
            
             to
             his
             
               first
               will
               ;
            
             but
             man's
             
               ingratitude
            
             and
             
               rebellion
            
             is
             his
             
               impellent
            
             to
             the
             
               second
               .
            
             The
             
               first
            
             shewes
             him
             a
             
               tender
            
             and
             
               compassionate
               Father
               ;
            
             the
             
               second
            
             speaks
             him
             a
             
               righteous
            
             and
             an
             
               impartial
               Iudge
               .
               Both
            
             proclaim
             him
             a
             
               powerful
               and
               a
               provident
               God
               .
            
             Now
             can
             any
             
               Distinction
            
             be
             better
             
               chosen
               ,
            
             can
             any
             
               word
            
             that
             is
             
               aequivocable
            
             be
             more
             
               safely
               understood
               ,
            
             can
             any
             
               Opinion
            
             (
             of
             
               God's
            
             will
             ,
             or
             
               mans
            
             )
             be
             more
             
               rationally
               ,
            
             or
             more
             
               warily
               ,
            
             or
             more
             
               religiously
            
             entertain'd
             ,
             then
             
               that
            
             wherein
             God's
             
               Mercy
            
             doth
             
               greet
            
             his
             
               Iustice
               ?
            
             and
             wherein
             his
             
               Love
            
             doth
             
               kisse
            
             his
             
               Power
               ?
            
             I
             
               appeal
            
             to
             any
             man
             living
             ,
             whether
             this
             be
             an
             
               Error
               ,
            
             or
             if
             it
             is
             ,
             whether
             it
             is
             not
             a
             very
             
               safe
               one
               ;
            
             and
             if
             it
             is
             so
             ,
             whether
             it
             is
             not
             a
             very
             
               small
            
             one
             ;
             and
             if
             so
             
               safe
               ,
            
             that
             no body
             can
             
               suffer
            
             by
             it
             ;
             if
             so
             
               smal
               ,
            
             that
             no body
             can
             
               see
               it
               ;
            
             whether
             the
             
               Author
            
             of
             this
             
               Appeal
            
             is
             not
             
             very
             
               excusable
               ,
            
             both
             for
             not
             being
             able
             to
             
               see
            
             his
             
               own
               Eyes
               ,
            
             nor
             to
             
               see
            
             his
             
               own
               Error
            
             with
             other
             
               mens
               .
            
             As
             much
             as
             in
             me
             lies
             ,
             
               I
               would
               live
               peaceably
               with
               all
               men
               .
            
             With
             those
             especially
             ,
             
             who
             
               when
               I
               speak
               unto
               them
               thereof
               ,
               make
               them
               ready
               to
               battle
               .
            
             And
             in
             order
             to
             that
             
               Peace
               ,
            
             I
             desire
             them
             to
             lay
             this
             one
             thing
             to
             heart
             .
             That
             as
             ,
             if
             
               I
            
             were
             as
             
               they
               ,
            
             I
             would
             
               quit
               my
               Opinion
               ;
            
             so
             ,
             if
             
               they
            
             were
             as
             
               I
               ,
            
             they
             would
             not
             long
             
               keep
               their
               own
               .
            
          
        
         
         
           
             CHAP.
             IV.
             
          
           
             42.
             
             HAving
             proved
             hitherto
             ,
             that
             
               Sin
            
             is
             really
             the
             
               cause
            
             of
             
               Punishment
               ,
            
             that
             
               Man
            
             is
             really
             the
             
               cause
            
             of
             
               Sin
               ,
            
             and
             therefore
             that
             
               Man
            
             is
             the
             
               grand
               cause
            
             of
             
               Punishment
               ,
            
             (
             as
             being
             the
             
               cause
            
             of
             the
             
               cause
            
             of
             his
             
               Damnation
            
             )
             intending
             thereby
             to
             
               secure
            
             my self
             against
             the
             errors
             and
             blacker
             guilt
             of
             the
             
               Manichees
               ,
            
             the
             
               Marcionites
               ,
            
             the
             
               Stoicks
               ,
            
             and
             the
             
               Turks
               ,
            
             who
             do
             all
             affirm
             (
             some
             
               directly
               ,
            
             some
             by
             
               necessary
               consequence
            
             )
             That
             
               God's
               absolute
               Will
            
             is
             the
             
               cause
            
             of
             
               sin
               ,
            
             and
             
               man's
            
             only
             the
             
               instrument
               ;
            
             the
             
               second
               part
            
             of
             my
             
               Task
            
             is
             to
             be
             an
             
               Advocate
            
             for
             the
             
               pleading
            
             and
             asserting
             the
             
               Cause
            
             of
             
               God
            
             too
             ;
             and
             that
             against
             the
             
               Opiners
            
             of
             the
             
               other
               Extreme
               ,
            
             to
             wit
             ,
             the
             
               Pelagians
            
             and
             the
             
               Massilienses
               ;
            
             who
             ,
             to
             be
             
               liberal
            
             to
             
               Nature
               ,
            
             do
             
               take
               away
            
             from
             
               Grace
               ;
            
             and
             to
             
               strengthen
            
             the
             
               Handmaid
               ,
            
             do
             
               lessen
            
             the
             
               forces
            
             of
             the
             
               Mistresse
               .
            
             And
             though
             I
             think
             the
             
               latter
            
             to
             be
             the
             
               milder
               Heresie
            
             of
             the
             
               two
               ,
            
             it
             being
             
               lesse
               dangerous
            
             to
             ascribe
             
               too
               much
               goodnesse
            
             to
             the
             
               Power
            
             of
             
               Nature
               ,
            
             (
             which
             very
             power
             is
             undoubtedly
             the
             gift
             of
             God
             )
             then
             the
             very
             
               least
               Evil
            
             to
             the
             
               God
               of
               all
               Grace
               ,
            
             (
             and
             this
             according
             to
             the
             Judgement
             of
             the
             
               Synod
            
             at
             
               Orange
               ,
            
             which
             pronounced
             an
             
               Anathema
            
             upon
             the
             first
             
               Heresie
               ,
            
             whereas
             it
             did
             but
             
               civilly
               reject
            
             the
             
               second
            
             )
             yet
             in
             a
             
               perfect
               dislike
            
             and
             
               rejection
            
             of
             this
             latter
             
               Extremity
               ,
            
             as
             well
             as
             of
             the
             former
             ,
             my
             
               second
               Principle
            
             is
             this
             .
          
           
             That
             
               all
            
             the
             
               good
            
             which
             I
             
               do
               ,
            
             I
             do
             first
             
               receive
               ;
            
             not
             from
             
             any
             thing
             in
             
               my self
               ,
            
             but
             from
             the
             
               special
               Grace
            
             and
             
               Favour
            
             of
             
               Almighty
               God
               .
            
             Who
             freely
             
               worketh
               in
               me
               ,
            
             both
             to
             
               will
               ,
            
             and
             to
             
               do
               ,
            
             of
             his
             
               good
               pleasure
               ,
            
             Phil.
             2.
             13.
             
          
           
             43.
             
             That
             I
             may
             not
             be
             suspected
             of
             any
             
               secret
               Reservation
            
             within
             
             my self
             ,
             in
             the
             laying
             down
             of
             this
             
               Principle
               ;
            
             I
             will
             endevour
             to
             
               speak
               out
               ,
            
             and
             make
             my
             
               Reader
            
             my
             
               Confessor
               ,
            
             by
             revealing
             the
             very
             
               utmost
            
             of
             what
             I
             think
             in
             
               this
               businesse
               .
               I
               beleeve
               ,
            
             that
             
               no
               man
            
             can
             come
             to
             
               Heaven
            
             any
             otherwise
             then
             by
             
               Christ
               ;
            
             nor
             to
             
               Christ
               ,
            
             unlesse
             it
             be
             
               given
               ;
            
             (
             that
             is
             ,
             unlesse
             
             the
             
               Father
               draw
               him
               .
            
             )
             First
             the
             
               Father
            
             loves
             the
             
               Son
               ;
            
             next
             
             he
             loves
             
               us
               in
            
             the
             
               Son
               ;
            
             then
             
               endowes
            
             us
             with
             his
             
               Spirit
               ;
               so
            
             endow'd
             he
             
               elects
            
             us
             ;
             
               so
               elected
            
             he
             
               praedestines
            
             us
             ;
             so
             
               praedestin'd
            
             he
             will
             
               glorifie
            
             us
             ;
             by
             
               crowning
            
             his
             
               Gifts
            
             and
             
               Graces
               in
            
             us
             .
             I
             say
             
               his
               Graces
               ,
            
             because
             they
             are
             not
             
               acquired
            
             by
             
               us
               ,
            
             but
             
               infus'd
            
             by
             
               him
               .
            
             Nor
             so
             properly
             
               given
               ,
            
             as
             
               lent
            
             us
             .
             Lent
             us
             as
             
               Talents
               ,
            
             not
             to
             
               hide
               ,
            
             but
             
               multiply
               .
            
             We
             owe
             it
             wholly
             to
             God
             ,
             not
             that
             he
             gives
             us
             his
             his
             
               Grace
            
             only
             ,
             but
             that
             he
             gives
             us
             the
             
               grace
            
             to
             
               desire
            
             his
             
               Grace
               ,
            
             as
             well
             as
             to
             use
             it
             to
             the
             advancement
             of
             his
             Glory
             .
             And
             we
             are
             to
             
               thank
            
             him
             ,
             as
             for
             all
             other
             mercies
             ,
             so
             for
             this
             also
             ,
             
               even
               that
               we
               have
               the
               Grace
               to
               thank
               him
               .
            
             So
             far
             am
             I
             from
             that
             
               Pelagianism
            
             whereof
             I
             have
             
               wrongfully
            
             been
             
               accused
               ,
            
             (
             I
             beseech
             God
             not
             
               to
               lay
               it
               to
               my
               Accusers
               charge
            
             )
             that
             I
             have
             never
             lain
             under
             any
             the
             least
             
               Temptation
            
             to
             any
             
               degree
            
             of
             that
             
               Heresie
               .
            
             No
             ,
             no
             more
             ,
             then
             
               Fulgentius
               ,
            
             or
             
               Prosper
               ,
            
             or
             S.
             
               Austin
               himself
               .
            
             It
             not
             only
             
               is
               ,
            
             but
             
               ever
               hath
               been
            
             my
             
               assertion
               ,
            
             That
             as
             we
             cannot
             
               spiritually
            
             be
             
               nourished
            
             unlesse
             the
             
               Father
               of
               Mercies
            
             doth
             
               reach
               out
               unto
               us
               the
               Bread
               of
               Heaven
               ;
            
             and
             as
             we
             cannot
             
               take
            
             it
             when
             it
             is
             
               offered
               ,
            
             unlesse
             he
             
               give
            
             us
             the
             
               hand
            
             of
             
               Faith
               ;
            
             so
             cannot
             we
             possibly
             
               desire
            
             to
             take
             it
             ,
             unlesse
             he
             gives
             us
             our
             very
             
               appetite
            
             and
             
               hunger
               .
            
             We
             cannot
             
               pant
            
             after
             the
             
               waters
               of
               life
               ,
            
             unlesse
             he
             give
             us
             our
             very
             
               thirst
               .
            
             He
             
               stirs
               us
               up
               ,
            
             when
             we
             are
             
               sleeping
               ,
            
             that
             we
             may
             
               seek
               him
               ;
            
             and
             
               shews
            
             himself
             ,
             when
             we
             are
             
               seeking
               ,
            
             that
             we
             may
             
               finde
               him
               ;
            
             and
             gives
             us
             
               strength
               ,
            
             when
             we
             have
             
               found
            
             him
             ,
             that
             we
             may
             
               hold
               him
               fast
               unto
               the
               end
               .
            
             There
             is
             no
             
               good
               thought
            
             arising
             in
             us
             ,
             unlesse
             suggested
             by
             his
             
               preventing
               Grace
               .
            
             No
             nor
             
               increasing
               ,
            
             unlesse
             
               strengthned
            
             by
             his
             
               subsequent
               Grace
               .
            
             No
             nor
             
               consummate
               ,
            
             unlesse
             
               perfected
            
             by
             his
             
               Grace
            
             of
             
               perseverance
               .
            
             If
             I
             am
             
             
               better
            
             then
             
               any
               man
               ,
            
             it
             is
             
               God
            
             that
             
               makes
            
             me
             
               differ
               .
               Every
               good
               gift
               is
               from
               above
               ,
               and
               cometh
               down
               from
               the
               father
               of
               lights
               .
            
             And
             therefore
             
               he
               that
               will
               glory
               ,
               let
               him
               glory
               in
               the
               Lord
               ,
            
             saying
             with
             the
             Psalmist
             ,
             
               not
               unto
               us
               O
               Lord
               ,
               not
               unto
               us
               ,
               but
               unto
               thy
               name
               give
               the
               praise
               .
            
          
           
             44.
             
             Having
             thus
             
               secur'd
            
             my self
             from
             giving
             the
             
               Will
            
             of
             
               Man
            
             a
             
             
               sacrilegious
               Liberty
               ;
            
             I
             must
             withall
             provide
             ,
             that
             I
             be
             able
             to
             
               answer
            
             the
             
               Objection
            
             of
             the
             
               Marcionites
               ;
            
             which
             
               Tertullian
            
             could
             not
             do
             ,
             but
             by
             
               asserting
            
             the
             
               liberty
            
             of
             the
             
               Will
               .
            
             Which
             
               Grace
            
             
             doth
             
               correct
               ,
            
             but
             not
             
               destroy
               .
            
             Grace
             doth
             
               strengthen
               ,
            
             but
             not
             
             
               compell
               .
               Grace
            
             doth
             
               guide
               ,
            
             but
             not
             
               necessitate
               .
               Grace
               makes
               able
            
             to
             
               choose
               good
               ,
            
             but
             not
             
               unable
            
             to
             
               refuse
               it
               .
               Marcion
            
             objected
             thus
             .
             
               If
               God
               is
               good
               ,
               and
               praescient
               of
               all
               the
               Evil
               which
               is
               to
               come
               ,
               and
               withal
               able
               to
               prevent
               it
               ,
               why
               did
               he
               suffer
               mankinde
               to
               fall
               ?
            
             why
             did
             he
             not
             
               hold
               him
               fast
            
             by
             
               irresistible
               Grace
               ?
               Tertullian
            
             answered
             ,
             
               That
               God
               made
               man
               in
               his
               own
               Image
               ,
            
             and
             that
             in
             nothing
             more
             
               lively
               ,
            
             then
             in
             the
             
               liberty
               of
               a
               Will
               .
               And
               to
               that
               it
               is
               to
               which
               his
               fall
               must
               be
               imputed
               .
            
             But
             (
             saith
             
               Marcion
            
             )
             
               Man
               ought
            
             to
             have
             been
             made
             of
             
               such
               a
               frame
               ,
            
             as
             
               not
               to
               be
               able
               to
               fall
               away
               .
            
             Marry
             then
             (
             saith
             
               Tertullian
            
             )
             
             
               Man
            
             had
             not
             been
             a
             
               voluntary
               ,
            
             but
             a
             
               necessary
               Agent
               .
            
             (
             which
             is
             as
             much
             as
             to
             say
             ,
             
               a
               Man
               should
               not
               have
               been
               a
               Man
               .
            
             )
             
               Nor
               could
               have
               been
               a
               right
               object
               of
               Reward
               and
               Punishment
               .
            
          
           
             45.
             
             Before
             I
             venture
             on
             any
             
               rational
               ,
            
             or
             
               Scholastical
            
             way
             of
             
               arguing
               ,
            
             I
             must
             first
             
               enlighten
            
             my self
             out
             of
             some
             
               clear
            
             places
             of
             
               Scripture
               .
            
             Amongst
             which
             there
             is
             none
             that
             seems
             more
             proper
             ,
             then
             that
             of
             S.
             
               Paul
            
             to
             the
             
               Philippians
               .
               Workout
               your
               salvation
               with
               fear
               and
               trembling
               .
               For
               it
               is
               God
               which
               worketh
               in
               you
               ,
               both
               to
               will
               ,
               and
               to
               do
               ,
               of
               his
               good
               pleasure
               .
            
             He
             bids
             
               them
               work
               ,
               because
               God
               worketh
               ,
            
             which
             they
             needed
             not
             have
             been
             bid
             to
             do
             ,
             if
             God
             had
             
               workt
            
             after
             a
             
               physical
               irresistible
            
             manner
             .
             That
             they
             might
             not
             be
             betray'd
             into
             a
             
               yawning
               reliance
            
             upon
             their
             being
             
               superacted
            
             to
             the
             
               working
               out
            
             of
             their
             
               salvation
               ,
            
             he
             bids
             them
             work
             it
             out
             with
             
               fear
               and
               trembling
               .
            
             (
             as
             our
             Saviour
             
             bids
             us
             ,
             
               Strive
               to
               enter
               in
               at
               the
               strait
               Gate
               ,
            
             because
             
               many
               shall
               strive
               ,
            
             and
             
               shall
               not
               enter
               .
            
             )
             which
             they
             needed
             not
             have
             done
             ,
             had
             their
             salvation
             been
             (
             not
             only
             
               certain
               ,
            
             but
             withall
             )
             
               a
               necessary
               unavoidable
               thing
               ,
            
             and
             so
             inconsistent
             with
             
               choice
            
             and
             
               option
               .
            
             But
             the
             Apostle
             tels
             them
             (
             in
             the
             
               next
               verse
            
             )
             that
             it
             is
             
               God
            
             which
             worketh
             in
             them
             ,
             not
             
               only
               to
               do
               ,
            
             but
             to
             
               will
               ,
            
             and
             to
             
               do
               ;
            
             by
             his
             
               preventing
               Grace
            
             he
             worketh
             in
             them
             to
             
               will
               ;
            
             by
             
               assisting
               Grace
            
             he
             worketh
             in
             them
             
               to
               do
               :
            
             by
             neither
             so
             
               irresistibly
               ,
            
             but
             that
             they
             must
             
               work
               it
               out
               themselves
               too
               ;
            
             and
             that
             not
             only
             with
             
               expectation
            
             and
             
               hope
               ,
            
             but
             with
             
               fear
            
             and
             
               trembling
               .
            
             God
             
               worketh
               in
               us
            
             to
             
               will
            
             (
             saith
             the
             
               Apostle
            
             )
             not
             
               without
               ,
            
             or
             
               against
               ,
            
             but
             
               according
               to
            
             the
             
               nature
            
             of
             that
             very
             
               will
            
             with
             
             which
             he
             
               made
               us
               .
               Grace
            
             doth
             not
             
               destroy
               ,
            
             but
             
               establish
               ,
            
             and
             
               strengthen
               ,
            
             and
             
               perfect
               Nature
               .
            
             Shall
             we
             say
             that
             we
             do
             a
             thing
             
               without
               liberty
            
             and
             
               choice
               ,
            
             because
             God
             
               worketh
               in
               us
            
             to
             
               will
            
             and
             
               to
               do
               ?
            
             (
             that
             is
             )
             to
             do
             it
             by
             
               choice
            
             and
             
               option
               ?
            
             is
             the
             liberty
             
               lost
               ,
            
             because
             it
             is
             
               guided
            
             and
             
               enabled
            
             to
             do
             that
             which
             is
             good
             ?
             If
             I
             
               can
               do
               all
               things
               through
               Christ
               that
               strengthens
               me
               ,
            
             
             then
             can
             I
             (
             
               through
               him
            
             )
             both
             
               refuse
            
             the
             
               evil
               ,
            
             and
             
               choose
            
             the
             
               Good
               .
            
             Which
             would
             not
             be
             
               choice
               ,
            
             if
             it
             were
             
               whether
               I
               would
               or
               no
               .
            
             And
             
               so
            
             it
             would
             be
             ,
             were
             I
             
               unable
            
             to
             
               resist
               it
               .
            
             (
             as
             I
             shall
             shew
             by
             and
             by
             in
             the
             open
             confession
             of
             D●…
             .
             
               Twisse
               ,
            
             whose
             
               Favourers
            
             cannot
             be
             angry
             with
             one
             that
             speaks
             his
             language
             .
             )
             
               I
               can
               do
               all
               things
               through
               him
               that
               strengthens
               me
               ,
            
             (
             saith
             the
             
               Apostle
            
             )
             now
             
               to
               strengthen
               ,
            
             is
             not
             to
             
               necessitate
               .
            
             For
             then
             
               to
               strengthen
            
             would
             be
             
               to
               weaken
               .
            
             Because
             to
             
               necessitate
            
             or
             
               compel
            
             with
             an
             
               irresistibility
               ,
            
             is
             to
             
               vanquish
               ,
            
             and
             
               over-master
               ;
            
             not
             to
             
               give
               strength
               ,
            
             but
             rather
             to
             
               take
               it
               away
               .
            
             Again
             ,
             our
             Saviour
             is
             said
             
               to
               tread
               down
               Satan
               under
               our
               feet
               .
            
             To
             what
             end
             doth
             he
             
               tread
            
             the
             Serpent
             
               down
               ,
            
             but
             that
             we
             may
             have
             the
             
               freedome
            
             to
             
               trample
               on
               him
               ?
            
             and
             though
             he
             doth
             it
             
               with
               his
               own
               feet
               ,
            
             yet
             it
             is
             
               under
               ours
               .
            
             This
             
               liberty
            
             and
             
               freedome
            
             of
             the
             
               regenerate
               will
               ,
            
             is
             at
             once
             
               expressed
            
             and
             
               expounded
            
             in
             those
             words
             of
             the
             
               Psalmist
               ,
               I
               will
               run
               the
               way
               of
               thy
               Commandements
               ,
               when
               thou
               shalt
               set
               my
               heart
               at
               liberty
               .
            
             To
             which
             is
             agreeable
             that
             of
             our
             Saviour
             ,
             
               and
               the
               truth
               shall
               make
               you
               free
               .
            
             It
             being
             a
             great
             
               absurdity
            
             (
             in
             the
             opinion
             of
             
               Tertullian
               )
               that
               a
               man
               should
               have
               his
               happinesse
               forced
               on
               him
               by
               God
               Almighty
               .
            
             So
             far
             is
             God
             from
             
               prostituting
            
             his
             
               Blessing
               ,
            
             by
             such
             a
             
               controlling
            
             of
             the
             
               will
               ,
            
             and
             such
             an
             
               ob●…ruding
            
             of
             the
             
               object
               ,
            
             as
             makes
             the
             
               object
               unavoidable
               ,
            
             
             that
             he
             doth
             not
             only
             
               offer
            
             and
             
               propose
            
             it
             to
             his
             peoples
             
               choice
               ,
            
             but
             
               desires
            
             them
             also
             
               to
               choose
               it
               .
               I
               call
               heaven
               and
               earth
               to
               record
               this
               day
               against
               you
            
             (
             saith
             God
             by
             
               Moses
            
             )
             
               that
               I
               have
               set
               before
               you
               Life
               and
               Death
               ,
               blessing
               and
               cursing
               .
               Therefore
               choose
               life
               ,
               that
               thou
               and
               thy
               seed
               may
               live
               .
            
             But
             
               choose
            
             we
             
               cannot
               ,
            
             if
             God
             works
             in
             us
             
               irresistibly
               ;
            
             as
             I
             will
             farther
             prove
             by
             
               Reason
               .
            
          
           
             
               *
            
             That
             is
             properly
             called
             
               irresistible
               ,
            
             which
             is
             of
             such
             an
             
               over-ruling
            
             and
             
               prevailing
               force
               ,
            
             that
             a
             man
             
               cannot
               withstand
            
             it
             ,
             although
             he
             
               would
               .
            
             (
             And
             thus
             Dr.
             
             
               
            
             
               Twisse
            
             hath
             well
             
               defin'd
            
             it
             )
             
             Upon
             which
             it
             followes
             ,
             that
             to
             
               choose
               irresistibly
               ,
            
             is
             a
             
               contradiction
            
             in
             
               Adjecto
               .
            
             For
             it
             is
             to
             
               will
               a
               thing
            
             whether
             
               one
               will
               or
               no
               .
            
             He
             that
             saith
             ,
             God
             
               worketh
            
             in
             us
             to
             
               choose
               irresistibly
               ,
            
             doth
             say
             in
             effect
             ,
             He
             
               so
               worketh
            
             in
             us
             ,
             as
             that
             we
             
               cannot
               choose
               but
               choose
               .
            
             Which
             is
             as
             much
             as
             to
             say
             ,
             not
             only
             
               that
               we
               do
               ,
               what
               we
               cannot
               do
               ,
            
             but
             that
             we
             
               therefore
               do
               it
               ,
               because
               we
               cannot
               do
               it
               .
            
             He
             that
             cannot
             
               choose
               but
               choose
               ,
            
             doth
             choose
             
               because
            
             he
             cannot
             choose
             .
             Which
             is
             as
             bad
             as
             to
             say
             ,
             that
             the
             thing
             is
             
               necessary
               ,
               because
            
             it
             is
             
               impossible
               .
            
             To
             make
             this
             plain
             to
             my
             
               plainest
               Reader
               ,
            
             I
             will
             shew
             the
             
               legality
            
             of
             my
             
               deduction
            
             by
             these
             degrees
             .
             First
             ,
             he
             that
             is
             
               wrought
               upon
            
             by
             God
             (
             to
             
               believe
               ,
               obey
               ,
            
             or
             
               persevere
            
             )
             
               irresistibly
               ,
               cannot
               possibly
            
             do
             
               otherwise
            
             (
             then
             
               beleeve
               ,
               obey
               ,
            
             or
             
               persevere
               .
            
             )
             Secondly
             ▪
             he
             that
             
               cannot
               possibly
            
             do
             
               otherwise
            
             then
             he
             
               doth
               ,
               cannot
               possibly
               choose
            
             but
             
               do
            
             what
             he
             
               doth
               .
            
             Thirdly
             ,
             he
             that
             
               cannot
               choose
            
             but
             
               do
            
             what
             he
             
               doth
               ,
            
             doth
             clearly
             
               do
            
             it
             
               whether
               he
               will
               or
               no
               .
            
             Fourthly
             ,
             he
             that
             doth
             
               beleeve
               ,
               obey
               ,
            
             or
             
               persevere
               ,
               whether
               he
               will
               or
               no
               ,
            
             doth
             do
             it
             by
             as
             
               evident
               undeniable
               Necessity
               ,
            
             as
             
               that
            
             by
             which
             
               a
               stone
               tends
               downward
               .
            
             (
             Which
             
               tendency
            
             of
             the
             
               stone
               ,
            
             though
             it
             is
             
               spontaneous
               ,
            
             yet
             is
             it
             not
             
               voluntary
               ,
            
             and
             as
             it
             is
             not
             by
             
               violence
               ,
            
             so
             it
             is
             not
             by
             
               choice
            
             neither
             .
             )
             Fifthly
             ,
             he
             that
             
               willeth
            
             to
             
               beleeve
               ,
               obey
               ,
            
             or
             
               persevere
               ,
               whether
               he
               will
               or
               no
               ,
            
             doth
             do
             it
             by
             a
             
               Necessity
               ,
            
             by
             which
             a
             
               stone
               tends
               upwards
               ,
            
             when
             it
             is
             
               thrown
               .
            
             (
             Which
             
               tendency
            
             of
             the
             
               stone
            
             is
             so
             far
             from
             
               voluntary
               ,
            
             that
             it
             is
             not
             
               spontaneous
               .
            
             It
             is
             not
             only
             an
             
               irrational
               ,
            
             but
             an
             
               unnatural
            
             thing
             .
             )
             and
             besides
             implies
             a
             
               contradiction
            
             in
             a
             
               voluntary
               Agent
               ,
            
             which
             cannot
             take
             place
             in
             an
             
               involuntary
               stone
               .
            
             For
             to
             say
             ,
             a
             man
             
               willeth
            
             to
             
               obey
            
             or
             
               beleeve
               ,
               whether
               he
               will
               or
               no
               ,
            
             is
             to
             say
             he
             
               willeth
            
             it
             either
             
               without
            
             his
             
               will
               ,
            
             or
             
               against
            
             his
             
               will
               ,
            
             or
             else
             
               not
               having
               a
               will
               at
               all
               .
            
             Which
             is
             as
             bad
             as
             to
             say
             ,
             that
             he
             
               must
               needs
               will
               it
            
             because
             he
             
               cannot
               any
               way
               possible
               .
            
             I
             know
             not
             any
             trick
             imaginable
             to
             escape
             the
             
               odium
            
             of
             these
             
               Absurdities
               ,
            
             unlesse
             by
             denying
             the
             
               definition
            
             of
             
               irresistible
               .
            
             Which
             were
             not
             to
             
               escape
               ,
            
             but
             to
             
               commute
            
             absurdities
             .
             And
             not
             only
             the
             
               authority
            
             of
             Dr.
             
               Twisse
               ,
            
             but
             the
             very
             
               force
            
             of
             the
             
               word
            
             would
             
               cry
               it
               down
               .
            
             And
             so
             little
             is
             my
             
               deduction
            
             in
             a
             
               capacity
            
             to
             be
             
               blamed
               ,
            
             that
             
             Doctor
             
               Twisse
            
             saith
             expresly
             of
             
               irresistibility
               ,
               it
               hath
               no
               place
               in
               the
               act
               of
               willing
               .
            
             And
             though
             he
             pleadeth
             for
             a
          
           
           
             
               Necessity
            
             which
             he
             will
             have
             to
             follow
             Gods
             
               operation
            
             upon
             the
             
             
               Soul
               ,
            
             yet
             he
             will
             have
             that
             
               Necessity
            
             to
             be
             
               no
               other
               ,
            
             then
             what
             may
             very
             well
             
               agree
            
             with
             the
             
               liberty
               of
               the
               will
               .
            
             So
             that
             if
             that
             
               Doctor
               ,
            
             in
             that
             his
             
               skirmish
            
             with
             
               Arminius
               ,
            
             had
             not
             
               confounded
            
             a
             
               necessity
            
             with
             a
             
               certainty
            
             of
             event
             ,
             and
             used
             
               that
            
             word
             in
             stead
             of
             
               this
               ,
            
             his
             
               Antagonist
            
             and
             
               He
            
             (
             in
             that
             particular
             )
             must
             needs
             have
             
               wrangled
            
             into
             
               Friendship
               .
            
             For
             
               Arminius
            
             denieth
             the
             
               irresistible
               working
            
             of
             
               Grace
            
             upon
             the
             
               Will
               ,
            
             and
             so
             doth
             Dr.
             
               Twisse
               .
            
             Again
             Dr.
             
               Twisse
            
             affirmeth
             ,
             that
             the
             
               liberty
               of
               the
               will
            
             doth
             agree
             with
             the
             
               working
            
             of
             
               Grace
            
             upon
             the
             
               Will
               ,
            
             and
             so
             doth
             
               Arminius
               .
            
             And
             therefore
             I
             hope
             for
             no
             
               hard
               usage
            
             from
             such
             as
             are
             
               haters
            
             of
             
               Arminius
               ,
            
             whilest
             I
             say
             the
             
               same
               things
            
             with
             them
             that
             
               hate
               him
               .
            
          
           
             47.
             
             Me
             thinks
             the
             
               principal
               Ground
            
             of
             
               my
               mistakes
               heretofore
            
             in
             this
             businesse
             ,
             (
             if
             I
             may
             be
             allowed
             to
             passe
             a
             
               conjecture
            
             upon
             
             my
             
               self
            
             )
             is
             the
             
               misapprehension
            
             of
             certain
             Texts
             ,
             the
             
               cause
            
             of
             whose
             
               misapprehension
            
             is
             the
             
               illogical
               confounding
            
             of
             
               two
               things
               ,
            
             which
             though
             they
             
               look
               like
               one
               another
               ,
            
             are
             yet
             
               exceedingly
               different
               .
               E.
               G.
            
             from
             [
             
               Ezek.
            
             26.
             27.
             
             
               Cant.
            
             1.
             14.
             1
             
               Ioh.
            
             3.
             9.
             
             
               I
               will
               cause
               you
               to
               walk
               in
               my
               Statutes
               ,
            
             &c.
             
             
               Draw
               me
               ,
               we
               will
               run
               after
               thee
               .
               Whosoever
               is
               born
               of
               God
               cannot
               sin
               ,
               because
               he
               is
               born
               of
               God
               ,
            
             and
             the
             like
             ]
             many
             conclude
             that
             
               Gods
               working
            
             upon
             the
             
               wils
            
             of
             his
             
               Elect
               ,
            
             is
             by
             such
             a
             
               physical
               immediate
               immutation
            
             of
             their
             
               wils
               ,
            
             as
             doth
             not
             only
             produce
             a
             
               certain
               ,
            
             but
             a
             
               necessary
               effect
               .
            
             And
             being
             
               forgetful
            
             (
             rather
             then
             
               ignorant
            
             )
             to
             distinguish
             
               necessity
            
             from
             
               certainty
            
             of
             
               events
               ,
            
             they
             call
             that
             
               necessary
            
             which
             is
             but
             
               certain
            
             and
             
               infallible
               ,
            
             and
             so
             (
             through
             
               hast
            
             or
             
               inadvertency
            
             )
             they
             swallow
             down
             the
             Error
             of
             
               irresistible
               Grace
               ;
            
             using
             the
             word
             
               irresistible
            
             in
             stead
             of
             
               efficacious
               .
            
             And
             this
             is
             a
             
               second
               inadvertency
            
             begotten
             of
             the
             
               first
               ;
            
             as
             commonly
             
               one
               error
            
             loves
             to
             
               draw
               on
               another
               .
            
             Now
             because
             a
             
               fallacy
            
             undiscerned
             in
             the
             
               praemises
            
             cannot
             possibly
             be
             
               discover'd
            
             by
             
               gazing
            
             only
             on
             the
             
               Conclusion
               ,
            
             (
             just
             as
             an
             
               error
            
             in
             the
             
               first
               Concoction
            
             is
             hardly
             mended
             in
             the
             
               second
            
             )
             I
             must
             
               mark
               out
            
             the
             
               difference
            
             betwixt
             
               infallible
            
             and
             
               necessary
               ,
            
             before
             I
             can
             
               usefully
            
             
             
               distinguish
            
             betwixt
             
               effectual
            
             and
             
               irresistible
               .
            
          
           
             48.
             
             
               Infallible
            
             properly
             is
             that
             ,
             that
             
               cannot
               erre
               ,
            
             or
             be
             
               deceived
               .
            
             That
             is
             properly
             
               Necessary
               ,
            
             which
             
               cannot
               but
               be
               .
            
             The
             
               first
            
             relates
             
             to
             the
             
               perfection
            
             of
             the
             
               Knowledge
            
             of
             God
             ,
             but
             the
             
               second
            
             to
             the
             
               Almightinesse
            
             of
             his
             
               will
               .
            
             The
             
               first
            
             is
             properly
             applyed
             unto
             the
             object
             of
             God's
             
               foresight
               ,
            
             (
             and
             though
             't
             is
             otherwise
             used
             ,
             yet
             't
             is
             by
             such
             a
             
               Catechresis
               ,
            
             as
             I
             humbly
             conceive
             to
             be
             a
             
               stone
               of
               stumbling
               .
            
             )
             But
             the
             
               second
            
             more
             
               precisely
            
             unto
             the
             object
             of
             his
             
               Decree
               .
            
             The
             
               first
            
             is
             
               consistent
            
             with
             those
             
               contingent
               events
               ,
            
             to
             which
             the
             
               second
            
             is
             
               Diametrically
               opposed
               .
               E.
               G.
            
             That
             I
             am
             
               now
               writing
            
             is
             but
             
               contingent
               ,
            
             because
             I
             do
             it
             upon
             
               choice
               .
            
             Yet
             Gods
             
               foreknowledge
            
             of
             this
             my
             writing
             from
             all
             
               Eternity
            
             did
             infer
             that
             this
             my
             writing
             would
             
               infallibly
               come
               to
               passe
               .
            
             This
             
               event
            
             is
             
               contingent
               ,
            
             for
             I
             can
             
               choose
               ;
            
             but
             yet
             
               infallible
               ,
            
             for
             God
             cannot
             
               erre
               .
            
             This
             
               contingent
            
             therefore
             doth
             
               infallibly
            
             come
             to
             passe
             ,
             not
             by
             way
             of
             a
             
               consequent
               ,
            
             but
             by
             way
             of
             
               consequence
               .
            
             My
             
               writing
            
             being
             not
             the
             
               effect
               ,
            
             but
             the
             
               object
            
             only
             of
             God's
             
               Omniscience
               .
            
             Which
             is
             ,
             in
             order
             ,
             
               before
            
             the
             
               Act.
            
             God
             
               foresees
            
             a
             
               contingent
            
             will
             
               contingently
            
             come
             to
             passe
             ,
             and
             therefore
             we
             infer
             it
             will
             
               infallibly
            
             come
             to
             passe
             ,
             because
             
               he
               foresees
            
             it
             who
             is
             
               infallible
               .
            
             So
             that
             his
             
               praescience
            
             is
             a
             
               consequent
            
             of
             the
             thing
             's
             coming
             to
             passe
             ;
             and
             its
             
               infallibility
            
             of
             coming
             to
             passe
             is
             
               inferr'd
            
             from
             his
             
               praescience
            
             only
             by
             way
             of
             
               consequence
               .
            
             It
             is
             one
             thing
             
               to
               follow
            
             as
             the
             
               effect
            
             of
             a
             
               Cause
               ,
            
             in
             order
             of
             
               Nature
               ;
            
             and
             quite
             another
             ,
             to
             
               follow
            
             as
             the
             
               sequel
            
             of
             an
             
               Antecedent
               ,
            
             in
             way
             of
             
               Argumentation
               .
            
             The
             
               short
            
             and
             
               plain
            
             upshot
             of
             all
             is
             this
             .
             The
             precious
             
               vessels
            
             of
             
               Election
            
             do
             very
             
               certainly
            
             and
             
               infallibly
            
             persevere
             unto
             the
             end
             ,
             and
             that
             by
             reason
             of
             God's
             
               omniscience
            
             which
             cannot
             be
             
               deceived
               ;
            
             but
             not
             of
             
               necessity
            
             and
             
               irresistibly
               ,
            
             by
             reason
             of
             his
             
               omnipotence
            
             which
             cannot
             be
             
               frustrate
            
             nor
             
               defeated
               .
            
             What
             God
             
               foresees
            
             shall
             come
             to
             passe
             
               shal
               infallibly
            
             come
             to
             passe
             ,
             and
             that
             because
             he
             cannot
             
               erre
            
             who
             is
             
               omniscient
               .
            
             (
             On
             the
             other
             side
             )
             what
             God
             
               decrees
            
             shall
             come
             to
             passe
             
               must
            
             come
             to
             passe
             of
             
               necessity
               ,
            
             because
             he
             cannot
             be
             
               resisted
            
             who
             is
             
               omnipotent
               .
            
          
           
             49.
             
             Hence
             it
             is
             easie
             to
             
               distinguish
            
             betwixt
             the
             
               other
               two
               things
               ,
            
             
             which
             have
             been
             so
             
               often
               ,
            
             and
             so
             
               unhappily
               confounded
               ;
            
             I
             mean
             
               sufficient
               ,
               effectual
               ,
            
             and
             
               irresistible
               ,
            
             applyed
             to
             
               Grace
               .
            
             1
             
               Sufficient
               Grace
            
             is
             that
             ,
             which
             
               possibly
               may
            
             produce
             that
             
               effect
            
             for
             which
             it
             is
             given
             .
             2
             
               Effectual
            
             is
             that
             ,
             which
             
               certainly
               will
               .
            
             3
             
               Irresistible
            
             is
             that
             ,
             which
             
               necessarily
               must
               .
            
             That
             which
             is
             
             
               irresistible
            
             doth
             
               carry
               away
            
             its
             
               object
            
             to
             what
             it
             pleaseth
             ,
             like
             a
             mighty
             
               Torrent
               ,
            
             by
             
               indisputable
               force
               ,
            
             malgre
             the
             
               greatest
               opposition
            
             that
             can
             be
             made
             ,
             and
             therefore
             cannot
             take
             place
             in
             the
             
               elections
            
             of
             the
             
               will
               ,
            
             which
             ceaseth
             to
             
               elect
            
             after
             the
             nature
             of
             a
             
               will
               ,
            
             in
             case
             it
             be
             made
             to
             do
             any
             thing
             
               whether
               it
               will
               or
               no
               .
            
             (
             as
             hath
             already
             been
             
               shew'd
            
             from
             no
             lesse
             a
             
               concession
            
             then
             that
             of
             Doctor
             
               Twisse
               .
            
             )
             But
             that
             which
             is
             only
             
               effectual
            
             is
             quite
             another
             thing
             ,
             and
             doth
             
               prevail
            
             upon
             the
             
               will
            
             not
             
               ineluctably
               ,
            
             but
             
               infallibly
               .
            
             It
             doth
             so
             
               strongly
            
             and
             
               effectually
               incline
            
             the
             
               will
               ,
            
             at
             such
             
               critical
               opportunities
               ,
            
             and
             by
             such
             
               congruous
               means
               ,
            
             as
             that
             the
             
               will
            
             doth
             very
             
               certainly
            
             and
             
               undoubtedly
               assent
               .
            
             But
             it
             doth
             not
             so
             
               irresistibly
            
             and
             
               compulsively
               necessitate
               ,
            
             as
             to
             take
             away
             the
             
               freedome
            
             and
             
               possibility
            
             of
             
               assenting
               ,
            
             by
             making
             it
             do
             what
             it
             doth
             ,
             even
             
               whether
               it
               will
               or
               no
               .
            
          
           
             50.
             
             I
             
               discern
            
             the
             
               Truth
            
             of
             this
             
               distinction
            
             with
             greater
             
               ease
               ,
            
             by
             having
             alwaies
             in
             my
             
               prospect
            
             the
             very
             great
             difference
             betwixt
             
             the
             
               generical
            
             notion
             of
             
               acting
            
             or
             
               taking
               ,
            
             and
             the
             
               specifical
            
             notion
             of
             
               willing
            
             or
             
               choosing
               .
            
             God
             indeed
             (
             if
             it
             please
             him
             )
             can
             by
             his
             
               absolute
               power
            
             over
             his
             
               Creature
               ,
            
             make
             him
             
               act
            
             this
             thing
             ,
             or
             
               take
            
             that
             thing
             ,
             by
             
               ineluctable
               Necessity
               ,
            
             and
             
               whether
               he
               will
               or
               no
               .
            
             But
             then
             that
             
               acting
            
             is
             not
             
               volition
               ,
            
             and
             that
             
               taking
            
             is
             not
             
               choice
               .
            
             For
             the
             very
             word
             
               choice
            
             cannot
             be
             
               apprehended
            
             but
             it
             must
             carry
             along
             with
             it
             a
             
               sound
            
             of
             
               freedome
               .
               Optio
            
             must
             be
             
               optimorum
               ,
            
             and
             so
             
               duorum
            
             at
             least
             .
             It
             is
             of
             
               two
               things
            
             or
             
               more
               ,
            
             that
             we
             
               choose
            
             the
             
               best
               ,
            
             whether
             in
             
               reality
               ,
            
             or
             in
             
               appearance
               .
            
             And
             this
             
               liberty
            
             of
             the
             
               will
               ,
            
             by
             which
             we
             
               choose
               ,
            
             being
             acknowledged
             on
             all
             sides
             ,
             (
             as
             well
             by
             Mr.
             
               Perkins
            
             and
             Dr.
             
             
               
            
             
               Twisse
               ,
            
             as
             by
             
               Bellarmine
            
             and
             
               Arminius
               ,
            
             as
             every
             man
             knows
             that
             hath
             but
             
               read
            
             and
             
               compar'd
            
             them
             )
             that
             famous
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             of
             a
             
               twofold
               Necessity
               ,
            
             the
             one
             of
             
               coaction
               ,
            
             and
             the
             other
             of
             
               infallibility
               ,
            
             (
             being
             built
             upon
             a
             
               manifest
            
             and
             
               grosse
               mistake
            
             both
             of
             the
             word
             
               Necessity
               ,
            
             and
             the
             word
             
               Infallibility
               ,
            
             )
             seems
             to
             me
             to
             be
             serviceable
             to
             no
             other
             end
             ,
             then
             to
             
               cover
            
             a
             
               wound
               ,
            
             which
             't
             is
             impossible
             to
             
               cure
               .
            
             But
             admit
             of
             that
             
               distinction
            
             of
             a
             
               twofold
               Necessity
               ,
            
             or
             admit
             a
             
               Necessity
            
             be
             
               twentifold
               ,
            
             yet
             still
             it
             ceaseth
             not
             to
             have
             the
             nature
             of
             a
             
               Necessity
               .
            
             If
             it
             is
             
               absolutely
               Necessary
            
             that
             I
             
               must
            
             go
             to
             
               London
               ,
            
             it
             doth
             
             not
             cease
             to
             be
             
               Necessity
               ,
            
             because
             I
             am
             
               drawn
            
             rather
             then
             
               driven
               .
               Coaction
            
             and
             
               infallibility
               ,
            
             if
             they
             do
             both
             imply
             an
             
               absolute
            
             and
             
               peremptory
               Necessity
               ,
            
             (
             and
             so
             by
             consequence
             an
             
               irresistibility
               ,
            
             and
             so
             by
             consequence
             are
             
               opposed
            
             to
             the
             
               elective
            
             faculty
             of
             the
             
               Will
               ,
            
             )
             it
             is
             no
             matter
             how
             they
             differ
             in
             their
             
               syllables
            
             and
             their
             
               sounds
               .
            
             Shall
             I
             declare
             my
             
               Iudgement
            
             then
             ,
             (
             although
             in
             
               weaknesse
               ,
            
             yet
             in
             
               sincerity
            
             )
             how
             
               freewill
            
             is
             
               necessary
            
             to
             the
             
               choosing
            
             of
             
               good
               ,
            
             to
             which
             ,
             
               without
               Grace
               ,
            
             it
             is
             
               altogether
               insufficient
               ?
            
             My
             judgement
             is
             ,
             that
             it
             is
             
               necessary
               ,
            
             not
             as
             a
             
               Cause
               ,
            
             but
             as
             a
             
               Condition
               .
            
             Not
             as
             that
             ,
             
               by
               vertue
               of
               which
               ,
            
             we
             can
             
               do
            
             any
             thing
             that
             
               good
            
             is
             ;
             but
             as
             that
             ,
             
               without
               which
               ,
            
             we
             cannot
             
               choose
            
             it
             .
             God's
             
               Grace
            
             alone
             is
             the
             
               cause
            
             of
             the
             
               good
               ,
            
             but
             
               man's
               will
            
             is
             as
             really
             the
             
               instrument
            
             of
             the
             
               choice
               .
            
             We
             can
             
               do
            
             good
             ,
             as
             God's
             
               Engines
               ,
               without
               a
               will
               ;
            
             and
             so
             did
             
               Balaams
               Asse
            
             without
             a
             
               Reason
               .
            
             But
             we
             cannot
             
               choose
            
             good
             ,
             without
             a
             
               freewill
               ,
            
             as
             that
             
               Asse
            
             could
             not
             possibly
             
               understand
            
             what
             she
             
               spake
               ,
               without
            
             a
             
               Ratiocination
               .
            
             This
             seems
             to
             me
             to
             be
             as
             
               plain
            
             as
             the
             
               light
               .
            
             And
             now
             I
             speak
             of
             the
             
               light
               ,
            
             (
             if
             my
             
               Reader
            
             please
             )
             by
             that
             
               light
            
             I
             will
             make
             it
             
               plain
               .
            
             We
             know
             the
             Sun
             is
             the
             
               fountain
            
             or
             
               Cause
            
             of
             
               light
               .
            
             And
             
               light
            
             the
             only
             
               means
            
             by
             which
             we
             
               see
               .
            
             But
             yet
             the
             
               opening
            
             of
             the
             
               Eye-lid
            
             is
             a
             
               necessary
               condition
               ,
            
             because
             if
             I
             
               wink
               ,
            
             I
             am
             
               dark
            
             at
             
               noon
               .
            
             And
             if
             my
             
               Eyelid
            
             is
             
               held
               open
            
             by
             such
             a
             
               power
            
             as
             I
             cannot
             
               resist
               ,
            
             my
             
               Eye
            
             in
             that
             case
             cannot
             
               choose
               but
               see
               ,
            
             and
             therefore
             cannot
             
               choose
               to
               see
               .
            
             My
             sight
             may
             be
             with
             
               delectation
               ,
            
             but
             not
             properly
             with
             that
             which
             is
             call'd
             
               election
               .
            
             Thus
             if
             a
             man
             be
             never
             so
             much
             
               delighted
            
             in
             doing
             good
             ,
             but
             (
             by
             reason
             of
             
               necessity
            
             )
             cannot
             possibly
             
               but
               do
               it
               ,
            
             it
             is
             God
             that
             
               chooseth
            
             that
             good
             ,
             and
             the
             man
             doth
             only
             
               act
            
             it
             .
             I
             say
             
               God
               chooseth
               ,
            
             by
             a
             
               catachrestical
            
             way
             of
             speaking
             ,
             meerly
             the
             better
             to
             
               shew
            
             my
             
               thoughts
               .
            
             For
             though
             God
             did
             
               choose
            
             to
             
               make
               a
               world
               ,
            
             and
             
               one
            
             world
             ,
             because
             it
             was
             in
             his
             power
             to
             have
             made
             
               many
               worlds
               ,
            
             or
             
               none
               at
               all
               ;
            
             yet
             I
             conceive
             it
             
               absurd
               ,
            
             to
             say
             that
             God
             did
             
               choose
            
             to
             
               be
               good
               ,
            
             or
             that
             he
             
               chooseth
            
             to
             
               do
               good
               ,
            
             (
             in
             opposition
             to
             
               evil
            
             )
             because
             he
             
               is
               good
               ,
            
             and
             
               doth
               good
            
             by
             an
             
               absolute
               necessity
               ;
            
             he
             cannot
             
               choose
               to
               be
               ,
            
             or
             
               to
               do
               ,
            
             any
             
               otherwise
               .
            
             And
             so
             he
             
               loves
               ,
            
             but
             doth
             not
             
               choose
            
             it
             .
             For
             if
             that
             were
             
               true
               speaking
               ,
            
             it
             would
             be
             as
             
               true
               speaking
            
             to
             say
             ,
             that
             God
             doth
             will
             his
             
             
               being
            
             and
             
               doing
               good
               whether
               he
               will
               or
               no
               ;
            
             or
             that
             he
             
               cannot
               choose
               but
               choose
               .
            
             Which
             is
             sure
             very
             
               childish
               untoward
               speaking
               .
            
             Only
             he
             
               chooseth
            
             to
             
               enable
               us
            
             to
             
               do
            
             it
             ,
             because
             he
             can
             
               choose
               ,
            
             whether
             he
             
               will
            
             so
             
               enable
            
             us
             ,
             or
             
               not
               .
            
             When
             he
             
               giveth
            
             us
             his
             
               Grace
               ,
            
             he
             hath
             the
             
               power
            
             to
             
               withhold
            
             it
             ;
             when
             he
             
               continueth
            
             his
             
               Grace
               ,
            
             he
             hath
             the
             
               power
            
             to
             
               withdraw
            
             it
             ;
             therefore
             doth
             he
             
               choose
            
             both
             to
             
               give
            
             and
             to
             
               continue
            
             it
             .
             The
             
               goodnesse
            
             of
             his
             
               essence
            
             is
             not
             
               arbitrary
            
             and
             
               elective
               ,
            
             but
             
               spontaneous
            
             and
             
               natural
               .
            
             Whereas
             the
             
               goodnesse
            
             of
             his
             
               effects
            
             in
             all
             his
             
               Creatures
            
             is
             not
             
               naturally
               necessary
            
             in
             respect
             of
             him
             ,
             but
             
               arbitrary
            
             and
             
               elective
               ,
            
             meerly
             depending
             upon
             his
             
               choice
            
             and
             
               pleasure
               .
            
             For
             he
             
               gave
            
             us
             our
             
               goodnesse
               when
               we
               would
               ,
            
             and
             may
             
               take
               it
               away
            
             when
             he
             
               pleaseth
               .
            
             To
             
               understand
            
             this
             the
             
               better
               ,
            
             and
             to
             
               hold
            
             it
             the
             
               faster
            
             in
             my
             
               understanding
               ,
            
          
           
             51.
             
             I
             must
             carefully
             
               distinguish
            
             betwixt
             
               spontaneum
            
             (
             that
             which
             is
             
               of
               its
               own
               accord
            
             )
             and
             
               voluntarium
               ,
            
             (
             that
             which
             is
             
               freely
            
             and
             
             upon
             
               choice
               .
            
             )
             The
             
               first
            
             is
             
               agreeable
            
             to
             
               inanimate
            
             creatures
             ,
             the
             
               second
            
             only
             to
             
               rational
               .
               That
            
             is
             properly
             
               oppos'd
            
             to
             
               violence
               ,
            
             but
             
               reconcilable
            
             with
             
               necessity
               ,
            
             to
             which
             
               this
            
             is
             
               oppos'd
               .
               E.
               G.
            
             A
             stone
             
               tends
               downwards
            
             by
             a
             
               natural
               ,
            
             and
             
               necessary
               ,
            
             and
             
               spontaneous
            
             motion
             .
             It
             tends
             downwards
             of
             
               necessity
               ,
            
             because
             it
             
               cannot
               but
               do
            
             so
             .
             And
             yet
             
               spontaneously
               ,
            
             because
             it
             doth
             it
             
               without
               violence
               ,
            
             and
             
               of
               its
               own
               accord
               .
            
             But
             yet
             that
             motion
             is
             not
             
               voluntary
               ,
            
             nor
             doth
             the
             
               stone
               choose
            
             that
             kinde
             of
             
               tendency
               ;
            
             because
             it
             could
             not
             
               refuse
            
             it
             ,
             as
             not
             being
             furnisht
             with
             the
             
               liberty
            
             of
             a
             
               will
               .
            
             Thus
             when
             I
             made
             my
             entrance
             out
             of
             the
             
               womb
            
             into
             the
             
               world
               ,
            
             I
             did
             not
             
               choose
            
             to
             go
             
               forwards
               ,
            
             because
             I
             had
             
               not
            
             the
             
               power
            
             to
             stay
             
               behinde
               .
            
             I
             did
             it
             as
             a
             
               spontaneous
               ,
            
             not
             as
             a
             
               voluntary
            
             Agent
             .
             But
             now
             that
             I
             am
             capable
             either
             of
             
               virtue
               ,
            
             or
             of
             
               vice
               ,
            
             and
             do
             
               pursue
            
             the
             
               one
               ,
            
             in
             
               refusal
            
             of
             the
             
               other
               ,
            
             I
             do
             it
             not
             only
             in
             a
             
               spontaneous
               ,
            
             but
             in
             a
             
               voluntary
            
             manner
             .
             We
             have
             the
             
               perfect
               character
            
             of
             a
             
               voluntary
               Agent
            
             in
             that
             admirable
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             of
             the
             
               Son
               of
               Syrach
               .
               The
               Lord
               left
               man
               in
               the
            
             
             
               hand
               of
               his
               Counsel
               ;
               if
               thou
               wilt
               ,
               to
               keep
               the
               Commandements
               .
               He
               hath
               set
               fire
               and
               water
               before
               thee
               ;
               stretch
               forth
               thy
               hand
               unto
               whether
               thou
               wilt
               .
               Before
               man
               is
               life
               and
               death
               ,
               and
               whether
               him
               liketh
               shal
               be
               given
               him
               .
            
             I
             dare
             not
             (
             like
             
               Marcion
            
             )
             be
             more
             inquisitive
             ,
             why
             God
             made
             man
             with
             such
             a
             freedome
             
             of
             
               willing
            
             or
             
               nilling
               ,
            
             then
             why
             he
             made
             the
             hand
             with
             those
             
               two
               Muscles
               ,
            
             whereof
             the
             
               one
            
             doth
             move
             
               to
               the
               taking
            
             of
             a
             thing
             ,
             and
             the
             
               other
               ,
            
             to
             the
             
               throwing
               of
               it
               away
               .
            
          
           
             52.
             
             Having
             spoken
             all
             this
             in
             order
             to
             the
             clearing
             of
             
               resistibility
            
             
             of
             the
             
               working
            
             of
             
               Grace
            
             in
             God's
             
               Elect
               ,
            
             I
             think
             I
             cannot
             do
             better
             then
             to
             
               apply
            
             my
             reasoning
             to
             
               two
               examples
            
             (
             at
             least
             as
             much
             of
             it
             as
             shall
             be
             needfull
             )
             whereof
             one
             must
             be
             the
             
               Protoplast
               before
            
             his
             
               Fall
               ,
            
             and
             the
             other
             must
             be
             one
             of
             his
             
               posterity
            
             whom
             we
             are
             very
             well
             assur'd
             to
             have
             been
             one
             of
             God's
             
               Elect.
               Adam
            
             was
             made
             in
             a
             state
             of
             
               Innocence
               ,
            
             and
             (
             God
             not
             requiring
             any
             
               impossibilities
               ,
            
             as
             
               brick
            
             without
             
               straw
            
             )
             had
             grace
             enough
             to
             have
             performed
             a
             most
             
               adaequate
               obedi●…nce
            
             to
             God's
             
               Command
               .
            
             Which
             if
             he
             had
             
               not
               resisted
               ,
            
             how
             could
             he
             have
             
               sin'd
               ?
            
             and
             if
             that
             
               measure
            
             of
             
               Grace
            
             was
             lessen'd
             before
             he
             
               sin'd
               ,
            
             how
             was
             the
             
               taking
               away
            
             of
             
               Grace
            
             any
             
               punishment
            
             of
             his
             
               Fall
               ?
            
             or
             how
             was
             he
             then
             in
             the
             
               state
            
             of
             
               innocence
               ?
            
             If
             he
             was
             not
             ,
             then
             was
             he
             
               sinful
               before
            
             he
             
               sin'd
               .
            
             God
             doth
             not
             
               take
               away
            
             his
             
               Grace
               ,
            
             unlesse
             to
             
               punish
            
             the
             
               abuse
            
             of
             it
             .
             But
             
               Adam
            
             did
             not
             
               abuse
            
             it
             before
             he
             
               sin'd
               ;
            
             and
             by
             our
             Saviour's
             Rule
             [
             
               To
               him
            
             
             
               that
               hath
               shall
               be
               given
            
             ]
             God
             would
             rather
             have
             given
             him
             
               more
               ,
            
             then
             have
             taken
             away
             
               any
               .
            
             From
             whence
             it
             followes
             ,
             that
             though
             the
             
               working
            
             of
             
               Grace
            
             in
             the
             
               heart
            
             of
             
               Adam
            
             was
             so
             
               strong
            
             and
             so
             
               perfect
               ,
            
             as
             to
             
               enable
            
             him
             to
             
               stand
               ,
            
             and
             that
             in
             no
             lesse
             then
             ●…
             state
             of
             
               Innocence
               ,
            
             yet
             was
             it
             also
             so
             
               resistible
               ,
            
             as
             to
             suffer
             him
             to
             
               fall
               ,
            
             and
             that
             into
             no
             lesse
             then
             a
             state
             of
             
               perdition
               .
            
             And
             although
             he
             had
             the
             favour
             to
             be
             
               rais'd
            
             again
             in
             
               some
               measure
               ,
            
             yet
             it
             was
             not
             to
             that
             
               Innocence
            
             from
             whence
             he
             
               fell
               .
            
             So
             that
             as
             to
             his
             
               first
               Covenant
               ,
            
             and
             his
             first
             
               pitch
            
             of
             
               perfection
               ,
            
             his
             
               Fall
            
             was
             not
             only
             
               total
               ,
            
             but
             
               final
            
             too
             .
             And
             indeed
             I
             would
             know
             ,
             why
             our
             Saviour
             hath
             told
             us
             ,
             that
             
               from
               him
               that
               hath
               not
               shall
               be
               taken
               away
               even
               that
               which
               he
               hath
               ,
            
             if
             it
             is
             not
             for
             this
             reason
             ,
             
               because
               he
               hath
               lavisht
               out
               his
               talent
               ,
            
             and
             hath
             
               resisted
            
             that
             
               power
            
             of
             doing
             well
             which
             was
             
               offer'd
            
             him
             .
             Sure
             there
             is
             no
             better
             arguing
             then
             
               ab
               actu
               ad
               potentiam
               .
            
             Man
             
               can
               resist
               ,
            
             because
             he
             
               doth
               .
            
             And
             I
             may
             wonder
             ,
             as
             well
             as
             
               Grotius
               ,
            
             why
             such
             men
             are
             not
             
               confuted
            
             by
             their
             own
             
               experience
               ,
            
             who
             say
             that
             
               Grace
            
             in
             the
             
               elect
            
             is
             
               unresistible
               ,
            
             unlesse
             they
             will
             deny
             themselves
             to
             be
             of
             the
             
               number
            
             of
             the
             
               elect
               .
               David
            
             hath
             
             
               Grace
            
             to
             have
             done
             
               better
            
             then
             he
             did
             in
             the
             
               double
            
             matter
             of
             
               Uriah
               ,
            
             but
             he
             
               resisted
            
             it
             with
             a
             
               witnesse
               ,
            
             and
             that
             for
             
               some
               moneths
               together
               .
            
             He
             was
             a
             
               vessel
            
             of
             
               election
               ;
            
             how
             then
             did
             he
             
               resist
            
             the
             
               Grace
            
             of
             God
             ,
             so
             as
             to
             
               fall
            
             into
             those
             
               damnable
            
             and
             
               killing
               sins
               ,
            
             in
             which
             ,
             if
             he
             had
             been
             
               snatcht
               away
               ,
            
             he
             had
             
               perished
               irreversibly
               ?
            
             it
             was
             not
             
               without
               Grace
               ,
            
             (
             for
             he
             was
             one
             of
             the
             
               Elect
            
             )
             nor
             by
             its
             
               concurrence
               ,
            
             (
             for
             God
             was
             not
             
               guilty
            
             )
             it
             was
             therefore
             
               against
            
             the
             
               working
            
             and
             
               means
            
             of
             
               Grace
               .
            
             Indeed
             if
             God
             did
             his
             
               utmost
               ,
            
             such
             as
             
               David
            
             could
             
               never
               sin
               .
            
             Or
             if
             they
             could
             ,
             it
             would
             argue
             
               God
            
             to
             be
             
               conquer'd
            
             either
             by
             
               man
               ,
            
             or
             
               Devil
               .
            
             Unlesse
             we
             should
             say
             ,
             that
             such
             
               omnipotent
               Grace
            
             doth
             
               come
               ,
            
             and
             
               go
               ,
            
             and
             
               come
            
             again
             ,
             after
             the
             measure
             that
             God
             is
             willing
             a
             man
             should
             
               sin
            
             and
             
               repent
               ,
            
             and
             
               sin
            
             again
             .
             And
             therefore
             it
             is
             evident
             ,
             that
             God
             Almighty
             ,
             in
             his
             
               Elect
               ,
            
             doth
             shew
             the
             
               congruous
               efficacious
               Power
               ,
            
             but
             not
             the
             
               irresistibility
            
             and
             
               Almightinesse
            
             of
             his
             
               Grace
               .
            
             Sure
             
               David
            
             (
             and
             
               Solomon
            
             )
             did
             
               fall
            
             from
             
               Grace
               ,
            
             by
             
               resisting
               it
               ,
            
             in
             both
             acceptions
             of
             the
             word
             
               Grace
               ;
            
             (
             as
             it
             is
             taken
             for
             
               gracious
            
             living
             ,
             and
             as
             it
             is
             taken
             for
             the
             
               favour
               of
               God
            
             )
             and
             this
             
               invincibly
               conclusible
            
             even
             from
             that
             very
             
               answer
            
             which
             is
             wont
             to
             be
             
               alledged
            
             for
             
               irresistibility
               .
            
             For
             they
             say
             that
             God
             had
             
               decreed
            
             the
             
               Repentance
            
             and
             
               return
            
             of
             
               David
               ,
            
             and
             that
             therefore
             he
             could
             
               not
               die
               ,
               until
            
             he
             had
             
               repented
               .
            
             Which
             is
             spoken
             by
             them
             for
             
               this
               reason
               ,
            
             because
             if
             
               David
            
             had
             
               not
               repented
               ,
            
             he
             must
             have
             
               perisht
               .
            
             Which
             yet
             he
             could
             not
             have
             done
             ,
             if
             he
             had
             
               continued
            
             in
             the
             
               state
            
             of
             
               Grace
               .
            
          
           
             53.
             
             If
             against
             this
             it
             is
             excepted
             ,
             That
             though
             a
             
               vessel
               of
               Election
            
             may
             
               fall
               damnably
               from
               Grace
               ,
            
             yet
             he
             cannot
             
               finally
               ,
            
             this
             is
             unworthy
             
             for
             a
             
               Sch●…lar
            
             to
             
               speak
               ,
            
             or
             
               hear
               ;
            
             for
             who
             ever
             was
             
               so
               silly
               ,
            
             as
             to
             
               say
            
             or
             
               think
               ,
            
             that
             the
             precious
             
               vessels
            
             of
             
               Election
            
             can
             
               fall
            
             away
             
               finally
               ?
            
             this
             is
             not
             
               answering
            
             the
             
               argument
               ,
            
             but
             
               forsaking
            
             the
             
               Question
               .
            
             The
             
               Question
            
             is
             ,
             whether
             the
             
               Grace
            
             of
             God
             doth
             work
             
               irresistibly
            
             in
             the
             
               Elect
               ?
            
             not
             ,
             whether
             or
             no
             it
             
               brings
               them
            
             to
             a
             most
             
               certain
            
             and
             
               infallible
            
             degree
             of
             
               blisse
               .
            
             (
             For
             they
             that
             
               dispute
            
             against
             the
             
               first
               ,
               affirm
            
             the
             
               second
               ,
            
             )
             
               Grace
            
             is
             proved
             to
             be
             
               resistible
            
             in
             Gods
             
               Elect
            
             by
             such
             examples
             as
             
               David
               .
            
             And
             to
             that
             it
             is
             answer'd
             ,
             he
             could
             not
             
               so
               resist
            
             as
             to
             fall
             away
             
               finally
               .
            
             Which
             is
             first
             a
             
               skipping
            
             from
             the
             
               first
            
             Question
             to
             the
             
               second
               ,
            
             and
             
               secondly
               ,
            
             it
             is
             to
             say
             (
             what
             no
             man
             living
             
             doth
             
               gainsay
            
             )
             That
             
               such
               as
               persevere
               unto
               the
               end
               can
               never
               fall
               away
               finally
               .
            
             A
             grosse
             
               identical
               proposition
               ,
            
             which
             doth
             not
             only
             
               betray
            
             the
             
               weaknesse
            
             of
             that
             
               opinion
            
             which
             it
             
               asserteth
               ,
            
             but
             doth
             
               establish
            
             the
             
               Truth
            
             of
             this
             very
             
               cause
            
             which
             I
             am
             
               pleading
               .
            
             For
             it
             confesseth
             ,
             that
             
               Grace
            
             is
             
               resistible
               ,
            
             and
             only
             denies
             that
             it
             is
             
               finally
               resisted
               .
               David
            
             was
             
               able
            
             to
             
               resist
            
             it
             ,
             but
             he
             
               did
            
             not
             
               resist
            
             it
             
               unto
               the
               end
               .
            
             And
             every
             
               technical
               Grammarian
            
             can
             distinguish
             the
             
               Act
            
             which
             is
             imply'd
             in
             the
             
               Participle
               ,
            
             from
             the
             
               Aptitude
            
             which
             is
             couched
             in
             the
             
               Adjective
            
             in
             
               bilis
               .
            
             But
             (
             to
             hasten
             towards
             the
             conclusion
             of
             my
             Readers
             
               sufferings
            
             )
             there
             is
             also
             a
             
               final
            
             as
             well
             as
             
               total
               resisting
            
             of
             such
             a
             
               Grace
            
             as
             is
             
               sufficient
            
             for
             the
             attainment
             of
             
               Glory
               .
            
             For
             (
             not
             to
             speak
             of
             those
             men
             who
             
               resisted
            
             and
             
               sinned
            
             against
             
               all
               the
               means
            
             that
             could
             be
             used
             ,
             
               Isa.
            
             5.
             4.
             and
             who
             
               alwaies
               resisted
               the
               holy
               Ghost
               ,
               Act.
            
             7.
             51.
             and
             who
             
               would
               not
               be
               gathered
               ,
               after
            
             never
             so
             
               many
               essays
               ,
               Mat.
            
             23.
             37.
             
             )
             how
             many
             
               Christian
               professors
            
             are
             now
             in
             
               Hell
               ,
            
             who
             when
             they
             were
             
               Infants
            
             were
             
               fit
            
             and
             
               suitable
            
             for
             
               Heaven
               ?
               Shall
               not
               I
               spare
            
             
             Nineveh
             ,
             
               in
               which
               are
               above
            
             120000
             
               souls
               ,
               which
               cannot
               distinguish
               betwixt
               the
               right
               hand
               and
               the
               left
               ?
               Ion.
            
             4.
             11.
             
             God
             speaks
             there
             of
             
               Heathen
               Infants
               ,
            
             toward
             whom
             his
             
               Bowels
            
             did
             
               yearn
            
             within
             him
             ,
             and
             that
             upon
             the
             
               Impendence
            
             of
             but
             a
             
               temporal
               destruction
               .
            
             But
             I
             speak
             here
             of
             
               Infants
               born
            
             and
             
               baptized
            
             into
             a
             
               membership
            
             of
             the
             Church
             .
             How
             many
             are
             there
             of
             such
             who
             in
             their
             
               harmlesse
               Nonage
            
             were
             
               babes
            
             of
             
               Grace
               ,
            
             and
             yet
             have
             
               outlived
            
             their
             
               Innocence
               ,
            
             so
             as
             at
             last
             to
             be
             transformed
             into
             
               vessels
            
             of
             
               wrath
               ?
            
             I
             will
             shut
             up
             this
             
               Paragraph
            
             with
             the
             words
             of
             
               Tertullian
               .
               Saul
               was
               turned
               into
            
             
             
               a
               Prophet
               by
               the
               Spirit
               of
               holinesse
               ,
               as
               well
               as
               into
               an
               Apostate
               by
               the
               spirit
               of
               uncleannesse
               .
               And
               the
               Devil
               entred
               into
            
             Judas
             ,
             
               who
               for
               some
               time
               together
               had
               been
               deputed
               with
               the
               elect
               .
            
             And
             with
             the
             saying
             of
             S.
             
               Augustine
               ,
            
             
             That
             
               if
               the
               regenerate
               and
               justified
               shall
               fall
               away
               into
               a
               wicked
               course
               of
               living
               by
               his
               own
               will
               and
               pleasure
               ,
               he
               cannot
               say
               ,
               I
               have
               not
               received
               ,
               because
               he
               hath
               wilfully
               lost
               that
               Grace
               of
               God
               which
               he
               had
               received
               ,
               by
               that
               will
               of
               his
               
               which
               was
               at
               liberty
               to
               sin
               .
            
             And
             how
             exactly
             that
             
               Father
               doth
               speak
            
             my
             
               sense
            
             of
             this
             businesse
             ,
             I
             leave
             it
             for
             any
             one
             to
             judge
             who
             shall
             consult
             him
             
               De
               praed.
               Sanct.
               l.
            
             1.
             
               c.
            
             14.
             
             
               De
               bono
               Persev
               .
               l.
            
             2.
             
               c.
            
             1.
             
             
               &
            
             6.
             
               &
               l.
            
             2.
             
               c.
            
             8.
             
             
               &
            
             13.
             
             And
             I
             would
             very
             fain
             know
             ,
             whether
             the
             
               lost
               Groat
               ,
            
             the
             
               lost
               Sheep
               ,
            
             and
             the
             
               prodigal
               Son
               ,
            
             do
             not
             signifie
             (
             in
             our
             
               Saviours
               Parables
            
             )
             that
             a
             
               true
               beleever
            
             may
             be
             
               lost
               ,
            
             and
             being
             
               lost
            
             may
             be
             
               found
               ,
            
             and
             again
             become
             a
             
               true
               beleever
               .
            
             Which
             is
             as
             much
             as
             I
             desire
             to
             prove
             the
             thing
             under
             consideration
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             54.
             
             HAving
             evinced
             to
             my self
             (
             and
             that
             is
             all
             that
             I
             pretend
             to
             )
             First
             ,
             that
             my
             will
             
               of
               it self
            
             is
             
               inclinable
            
             to
             
             
               evil
               ;
            
             and
             that
             ,
             secondly
             ,
             
               of
               it self
            
             it
             is
             
               not
               inclinable
            
             to
             
               good
               ;
            
             and
             that
             ,
             thirdly
             ,
             it
             is
             
               inclined
            
             by
             the
             
               singular
            
             and
             
               special
               operation
            
             of
             
               Grace
               ,
            
             to
             the
             
               refusing
            
             of
             
               evil
               ,
            
             and
             to
             the
             
               choosing
            
             of
             
               good
               ,
            
             and
             that
             therefore
             
             in
             the
             
               fourth
               place
               ,
            
             that
             
               singular
               Grace
            
             doth
             not
             
               work
            
             so
             
               irresistibly
            
             as
             to
             
               compel
            
             an
             
               unwilling
               will
               ,
            
             but
             yet
             so
             
               strongly
            
             as
             to
             
               heal
            
             a
             
               sick
            
             one
             ;
             not
             so
             
               necessitating
            
             the
             
               will
            
             of
             God's
             elect
             ,
             as
             that
             
               inevitably
            
             it
             
               must
               ,
            
             but
             yet
             so
             
               powerfully
               perswading
               ,
            
             as
             that
             it
             
               certainly
               will
               ,
            
             both
             
               believe
            
             and
             
               obey
               ,
            
             and
             after
             
               repentance
               persevere
            
             unto
             the
             
               end
               ;
            
             I
             should
             in
             
               civility
            
             to
             my
             
               Reader
            
             conclude
             his
             
               Trouble
               ,
            
             if
             I
             were
             sure
             that
             some
             men
             
             would
             not
             call
             it
             
               Tergiversation
               ;
            
             and
             if
             I
             were
             not
             
               obliged
            
             by
             
               those
               papers
               ,
            
             which
             have
             been
             so
             
               frequently
               ,
            
             s●…falsly
             (
             that
             I
             may
             not
             say
             so
             maliciously
             )
             transcribed
             ,
             and
             are
             
               threatned
            
             to
             be
             laid
             very
             
               publiquely
            
             to
             my
             
               charge
               ,
            
             (
             and
             which
             I
             plead
             in
             the
             
               defence
            
             of
             this
             mine
             own
             
               publication
               ,
            
             which
             I
             should
             never
             have
             
               ch●…sen
            
             upon
             
               such
            
             a
             
               subject
               ,
            
             as
             I
             have
             
               least
            
             of
             all
             
               studied
               ,
            
             and
             am
             least
             
               delighted
            
             in
             of
             any
             other
             )
             to
             remonstrate
             the
             
               utmost
            
             of
             what
             I
             think
             in
             these
             matters
             .
             For
             I
             do
             
               stedfastly
               beleeve
            
             (
             what
             I
             also
             
               asserted
            
             in
             that
             
               extemporary
               Discourse
               ,
            
             which
             was
             the
             
               innocent
               cause
            
             of
             this
             
               unacceptable
               effect
            
             )
             That
             ▪
             Gods
             
               Decree
            
             of
             
               Election
            
             from
             all
             
               eternity
               ,
            
             was
             not
             
               absolute
            
             and
             
               irrespective
               ,
            
             but
             in
             
               respect
               
               unto
               ,
            
             and
             in
             
               praescience
            
             of
             some
             qualification
             ,
             without
             which
             
               no
               man
               is
               the
               proper
               object
            
             of
             
               such
               Decree
               .
            
             And
             this
             I
             prove
             to
             my self
             from
             these
             waies
             of
             Reasoning
             .
          
           
             55.
             
             
               First
               ,
            
             I
             consider
             with
             my self
             ,
             that
             there
             is
             
               no
               salvation
            
             but
             only
             to
             
               such
               ,
            
             as
             are
             found
             to
             be
             in
             
               Christ
               Iesus
               ,
            
             in
             the
             day
             of
             
               Death
            
             and
             of
             
               Iudgement
               .
            
             Which
             no
             man
             living
             can
             be
             ,
             unlesse
             
             he
             be
             qualified
             with
             such
             
               conditions
               ,
            
             as
             
               without
               which
            
             it
             is
             
               impossible
            
             to
             be
             
               so
               found
               ;
            
             (
             such
             as
             are
             
               Faith
               ,
            
             and
             
               Obedience
               ,
            
             and
             
               Repentance
               ,
            
             after
             sin
             ,
             
               bringing
               forth
               such
               fruits
               as
               are
               worthy
               of
               Repentance
               ,
            
             and
             
               perseverance
            
             in
             
               weldoing
               unto
               the
               end
               .
            
             )
             That
             God
             will
             
               save
            
             none
             but
             
               such
               ,
            
             is
             
               all
               men's
               Confession
               .
            
             And
             that
             he
             
               saves
            
             none
             but
             
               such
            
             whom
             he
             
               decrees
            
             to
             save
             ,
             is
             every
             whit
             as
             
               plain
               .
            
             Therefore
             none
             but
             
               such
            
             are
             the
             
               object
            
             of
             
               such
               Decree
               .
            
             For
             if
             he
             
               decreed
            
             to
             save
             any
             without
             
               regard
            
             or
             
               respect
            
             to
             their
             being
             such
             ,
             he
             might
             
               actually
               save
            
             them
             without
             
               regard
            
             or
             
               respect
            
             to
             their
             being
             
               such
               .
            
             Because
             whatsoever
             is
             
               justly
               decreed
               ,
            
             may
             be
             justly
             
               executed
               as
            
             it
             is
             decreed
             .
             But
             it
             is
             granted
             on
             all
             sides
             (
             as
             I
             suppose
             )
             that
             God
             will
             save
             
               none
            
             except
             
               such
            
             as
             are
             found
             to
             be
             in
             
               Christ
            
             with
             the
             aforesaid
             
               qualifications
               ;
            
             and
             therefore
             it
             should
             be
             
               agreed
            
             on
             all
             sides
             ,
             that
             he
             
               decreed
            
             to
             save
             
               none
            
             but
             
               such
               as
               they
               .
            
             And
             what
             is
             that
             but
             a
             
               respective
            
             and
             
               conditional
            
             Decree
             ?
             made
             in
             
               intuition
            
             of
             our
             
               being
            
             in
             
               Christ
               ,
            
             and
             of
             our
             being
             
               so
               qualified
            
             to
             be
             
               in
               Christ
               ?
            
             So
             that
             although
             
               our
               election
               is
               not
               of
               works
               ,
            
             but
             
               of
               him
               that
               calleth
               ,
            
             yet
             
               good
               works
            
             are
             required
             as
             a
             
               necessary
               condition
               ,
            
             though
             utterly
             unworthy
             to
             be
             a
             
               cause
            
             of
             
               our
               election
               .
            
             Nor
             can
             it
             be
             without
             respect
             to
             the
             
               condition
            
             of
             the
             
               Covenant
               ,
            
             that
             the
             
               Covenant
            
             is
             
               made
               ,
            
             and
             the
             
               promise
               decreed
            
             to
             be
             
               fulfilled
               .
            
          
           
             56.
             
             
               Secondly
               ,
            
             I
             consider
             ,
             that
             the
             
               Decree
            
             of
             the
             
               Father
            
             to
             
               send
            
             the
             
               Son
            
             to
             be
             a
             
               second
               Adam
               ,
            
             was
             in
             
               respect
            
             and
             
               regard
            
             to
             the
             
               backesliding
            
             of
             the
             
               first
               Adam
               .
            
             Without
             which
             it
             was
             
               impossible
            
             that
             the
             Son
             of
             God
             should
             have
             been
             sent
             to
             be
             the
             
               Saviour
            
             of
             the
             world
             .
             And
             the
             
               decree
            
             of
             God
             Almighty
             to
             save
             the
             
               first
               Adam
               ,
            
             
             was
             in
             regard
             of
             and
             
               respect
            
             to
             the
             
               meritoriousness
            
             of
             the
             
               second
               Adam
               .
            
             For
             God
             
               adopteth
            
             never
             a
             
               childe
               ,
            
             nor
             doth
             
               acknowledge
            
             him
             for
             
               his
               own
               ,
            
             so
             as
             to
             give
             him
             
               eternal
               life
               ,
            
             unlesse
             it
             be
             for
             the
             sake
             of
             his
             
               only
               begotten
               Son
               .
            
             First
             God
             
               pitied
            
             a
             
               woful
               world
               ,
            
             then
             he
             
               loved
            
             what
             be
             
               pitied
               ,
            
             next
             he
             
               gave
            
             his
             own
             
               Son
            
             to
             
               save
            
             what
             he
             
             
               loved
               ,
            
             and
             upon
             the
             
               condition
            
             of
             
               beleeving
               in
               his
               Son
               ,
            
             he
             gave
             it
             a
             promise
             of
             
               eternal
               life
               .
            
             For
             so
             
               beleeving
            
             is
             
               interposed
            
             betwixt
             
               love
            
             and
             
               life
               ,
            
             in
             the
             3.
             of
             S.
             
               Iohn
            
             vers.
             26.
             
             
               God
               so
               loved
               the
               world
               ,
            
             that
             he
             gave
             his
             only
             
               begotten
               Son
               ,
            
             that
             whosoever
             
               beleeveth
               in
               him
               ,
            
             should
             not
             perish
             ,
             but
             have
             
               everlasting
               life
               .
            
             From
             this
             Text
             it
             appeareth
             ,
             that
             God
             
               loved
            
             the
             
               world
               before
            
             he
             
               gave
            
             his
             
               Son
            
             to
             it
             ;
             for
             
               therefore
               gave
            
             he
             his
             
               Son
               ,
            
             because
             he
             
               loved
            
             it
             .
             But
             it
             was
             not
             a
             
               love
            
             by
             which
             he
             loved
             it
             to
             
               life
               everlasting
               ;
            
             for
             with
             
               such
               love
            
             he
             only
             loved
             it
             in
             his
             
               Son
               .
            
             And
             the
             world
             is
             not
             capable
             of
             such
             a
             
               love
            
             without
             the
             
               condition
            
             of
             
               beleeving
               .
            
             It
             was
             therefore
             in
             praescience
             of
             our
             
               beleeving
               in
               Christ
               ,
            
             that
             God
             
               elected
            
             us
             to
             
               life
               eternal
               .
            
             For
             Christ
             is
             not
             
               only
            
             the
             
               means
               ,
            
             (
             as
             some
             affirm
             )
             but
             the
             
               meritorious
               cause
               ,
            
             and
             the
             
               Head
            
             of
             our
             
               Election
               .
               Christ
               was
               foreknown
               ,
            
             1
             
               Pet.
            
             1.
             2.
             and
             
               we
               in
               him
               ,
               Rom.
            
             8.
             29.
             
             Christ
             was
             
               praedestin'd
               ,
            
             and
             
               we
               by
               him
               ,
               Eph.
            
             1.
             5.
             
          
           
             57.
             
             
               Thirdly
               ,
            
             I
             consider
             ,
             that
             there
             must
             be
             a
             
               Difference
            
             before
             there
             can
             be
             an
             
               Election
               .
               Love
            
             indeed
             is
             an
             
               act
            
             of
             
               favour
               ,
            
             
             but
             
               Election
            
             is
             properly
             an
             
               act
            
             of
             
               Iudgement
               ;
            
             a
             
               preferring
            
             of
             the
             
               better
            
             before
             the
             
               worse
               .
            
             They
             that
             say
             God
             
               Elected
            
             such
             a
             number
             of
             men
             without
             the
             least
             
               intuition
            
             of
             their
             qualifications
             by
             which
             they
             are
             differenced
             from
             the
             
               reprobated
               crew
               ,
            
             do
             speak
             
               illogically
            
             (
             to
             say
             no
             worse
             .
             )
             how
             much
             
               safer
            
             is
             it
             to
             say
             ,
             That
             because
             such
             men
             as
             are
             
               in
               Christ
               by
               Faith
            
             are
             
               better
            
             then
             such
             as
             are
             
               out
               of
               Christ
            
             by
             
               Infidelity
               ,
            
             therefore
             
               those
            
             are
             
               taken
               ,
            
             and
             
               these
            
             are
             
               left
               ?
            
             Nor
             doth
             this
             
               derogate
            
             from
             
               God
               ,
            
             or
             
               arrogate
            
             to
             
               man
               ,
            
             to
             say
             ,
             he
             
               chooseth
            
             his
             own
             
               gifts
               ,
            
             any
             more
             then
             it
             doth
             ,
             to
             say
             ,
             
               he
               crowns
               them
               .
            
             For
             God
             doth
             
               give
            
             us
             the
             
               advantage
            
             of
             our
             being
             
               in
               Christ
               ,
            
             as
             well
             as
             
               choose
            
             us
             for
             that
             
               advantage
               .
            
             First
             he
             
               giveth
            
             us
             his
             
               Son
               ,
            
             next
             he
             giveth
             us
             his
             
               Grace
            
             whereby
             to
             
               enable
            
             us
             to
             
               believe
            
             in
             his
             
               Son
               ,
            
             and
             
               so
               beleeving
            
             he
             doth
             
               elect
            
             us
             .
             So
             that
             here
             is
             no
             
               matter
            
             for
             man
             to
             
               boast
            
             on
             ;
             he
             having
             
               nothing
            
             which
             he
             hath
             not
             
               received
               ,
            
             no
             not
             so
             much
             as
             his
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             It
             is
             
               God
            
             that
             
               makes
            
             the
             
               difference
               ,
            
             as
             well
             as
             
               God
            
             that
             
               chooseth
               .
            
             And
             it
             seems
             this
             very
             argument
             from
             the
             
               Nature
            
             and
             
               Use
            
             of
             the
             word
             
               Election
               ,
            
             did
             prevail
             with
             S.
             
               Austin
            
             and
             
               Oecumenius
               .
            
             
             S.
             
               Austin
            
             saith
             expresly
             ,
             that
             
               Iustification
               precedeth
               Election
               ;
            
             
             and
             his
             reason
             is
             ,
             because
             no
             man
             is
             
               elected
               unlesse
               he
               differ
               from
               him
               that
               is
               rejected
               .
            
          
           
             58.
             
             
               Fourthly
               ,
            
             I
             consider
             ,
             that
             the
             whole
             
               Tenor
            
             of
             the
             
               Scriptures
               ,
            
             
             in
             the
             
               Iudgement
            
             of
             
               all
            
             the
             
               Fathers
               ,
            
             who
             are
             best
             able
             to
             
               understand
               them
               ,
            
             teacheth
             no
             other
             
               Praedestination
               ,
            
             then
             
               in
               ,
            
             and
             
               through
               Christ
               ,
            
             which
             is
             
               respective
            
             and
             
               conditional
               .
            
             First
             the
             Scripture
             gives
             us
             none
             but
             
               conditional
               promises
               ,
            
             such
             as
             ,
             
               If
               any
               man
               keep
               my
               saying
               ,
               he
               shall
               never
               taste
            
             
             
               Death
               .
               Whatsoever
               a
               man
               soweth
               that
               shall
               he
               reap
               .
            
             And
             
               we
               shall
               reap
               if
               we
               faint
               not
               .
               If
               any
               man
               will
               hear
               my
               voice
               ,
               and
               open
               the
               doore
               ,
               I
               will
               come
               in
               to
               him
               ,
            
             &c.
             
             Nay
             even
             the
             very
             Texts
             which
             are
             wont
             to
             be
             urged
             for
             
               irrespective
               Election
            
             do
             seem
             very
             precisely
             to
             
               evince
            
             the
             
               contrary
               .
            
             For
             when
             God
             is
             said
             to
             
               praedestine
            
             according
             to
             
               his
               good
               pleasure
            
             
             
               which
               he
               had
               purposed
               in
               himself
               ,
            
             the
             word
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             rendred
             
               good
               pleasure
               ,
            
             doth
             not
             signifie
             the
             
               absolutenesse
               ,
            
             but
             the
             
               respectivenesse
            
             of
             his
             
               will
               .
            
             For
             it
             
               relateth
            
             to
             something
             in
             which
             God
             is
             
               well
               pleased
               ,
            
             and
             that
             is
             
               Christ
               .
            
             It
             being
             impossible
             for
             God
             to
             
               please
               himself
            
             with
             
               mankinde
               ,
            
             or
             for
             
               men
            
             to
             be
             
               acceptable
            
             and
             
               well
               pleasing
            
             to
             God
             ,
             any
             otherwise
             then
             in
             
               him
               ,
            
             of
             whom
             it
             was
             said
             ,
             
               This
               is
               my
               beloved
               Son
               in
               whom
               I
               am
               well
               pleased
               .
            
             Besides
             ,
             
               all
            
             those
             
               Scriptures
            
             which
             do●…
             teach
             
               universal
               Grace
               ,
            
             and
             
               Redemption
               ,
            
             (
             which
             I
             suppose
             hath
             been
             
               proved
            
             in
             the
             prosecution
             of
             my
             
               first
               Principle
            
             )
             do
             seem
             to
             me
             most
             clearly
             to
             inferre
             a
             
               respective
            
             and
             
               conditional
               Election
               .
            
             For
             if
             it
             is
             true
             ,
             that
             Christ
             did
             offer
             up
             himself
             ,
             not
             only
             
               sufficiently
               ,
            
             but
             
               intentionally
            
             for
             all
             ;
             if
             he
             did
             
               earnestly
               desire
            
             that
             
               every
               one
            
             would
             
               come
               in
               ,
            
             upon
             the
             preaching
             of
             his
             
               Word
               ,
            
             and
             receive
             the
             benefit
             of
             his
             
               Death
            
             and
             
               Passion
               ;
            
             if
             his
             
               warnings
            
             were
             not
             in
             
               jest
               ,
            
             and
             his
             
               invitations
               serious
               ;
            
             if
             [
             
               depart
               from
               me
               ye
               cursed
            
             ]
             was
             therefore
             
               foretold
               ,
            
             that
             every
             one
             might
             
               beware
            
             and
             not
             
               obtrude
            
             himself
             upon
             that
             
               sentence
               ;
            
             if
             he
             is
             
               unwilling
            
             that
             any
             one
             should
             be
             
             
               caught
            
             in
             the
             
               Serpents
               snare
               ,
            
             who
             shewes
             to
             
               all
            
             (
             without
             exception
             )
             a
             
               certain
               way
            
             to
             
               escape
               ;
            
             if
             (
             as
             S.
             
               Austin
               speaks
            
             )
             
               he
            
             is
             desirous
             
               not
            
             to
             
               strike
               ,
            
             who
             bids
             us
             
               look
            
             to
             our
             
               posture
               ,
            
             and
             
               stand
            
             upon
             our
             
               Guard
               ;
            
             if
             (
             as
             S.
             
               Austin
            
             speaks
             
               again
            
             )
             he
             
             shews
             his
             
               power
            
             to
             
               punish
               none
            
             but
             only
             those
             that
             
               refuse
            
             his
             
               Mercy
               ;
            
             and
             would
             not
             
               damn
            
             any
             
               one
            
             without
             
               respect
            
             to
             
               sin
               ,
            
             who
             gave
             his
             
               own
               Son
            
             to
             die
             for
             
               all
               ;
            
             then
             his
             refusing
             of
             the
             
               Goats
            
             in
             
               respect
            
             of
             that
             which
             makes
             them
             
               differ
            
             from
             
               Sheep
               ,
            
             infers
             his
             
               Election
            
             of
             the
             
               sheep
               ,
            
             in
             
               respect
            
             of
             that
             which
             makes
             them
             differ
             from
             
               Goats
               .
            
             And
             I
             have
             made
             the
             more
             haste
             to
             make
             
               this
               Inference
               ,
            
             because
             as
             the
             
               respectivenesse
            
             of
             
               Election
            
             needs
             not
             otherwise
             to
             be
             proved
             then
             by
             the
             
               respectivenesse
            
             of
             
               Reprobation
               ;
            
             so
             they
             are
             both
             taken
             for
             
               granted
               ,
            
             upon
             the
             supposition
             of
             
               Christ's
            
             having
             dyed
             not
             only
             
               sufficiently
               ,
            
             but
             
               intentionally
            
             for
             
               all
               .
            
             Towards
             which
             (
             having
             discoursed
             so
             largely
             of
             it
             already
             )
             I
             will
             only
             offer
             this
             
               one
               consideration
            
             which
             
               meets
            
             my
             
               pen
            
             as
             I
             am
             
               writing
               ,
            
             and
             even
             
               obtrudes
            
             it self
             upon
             me
             to
             be
             
               delivered
               .
            
             It
             is
             briefly
             this
             .
             That
             since
             our
             
               Saviour
            
             upon
             the
             
               Crosse
               ,
            
             did
             very
             
               heartily
               pray
               ,
            
             even
             for
             those
             very
             
               homicides
               ,
            
             and
             
               parricides
               ,
            
             and
             
               Deicides
            
             that
             
               Kill'd
            
             him
             ,
             we
             have
             no
             reason
             but
             to
             beleeve
             ,
             That
             he
             
               laid
               down
            
             his
             
               life
            
             even
             for
             
               them
            
             that
             
               took
               it
               away
               ;
            
             and
             that
             he
             
               dyed
            
             for
             
               all
            
             for
             whom
             he
             
               prayed
               .
            
             And
             yet
             we
             reading
             of
             their
             
               Murders
               ,
            
             but
             not
             of
             their
             
               Repentance
               ,
            
             I
             should
             be
             loth
             to
             tell
             
               my
               people
               ,
            
             that
             those
             
               crucifying
               wretches
               ,
            
             were
             
               precious
               vessels
            
             of
             
               Election
               ,
            
             (
             in
             complyance
             with
             that
             opinion
             ,
             that
             
               Christ
               died
               only
               for
               the
               Elect
            
             )
             lest
             they
             should
             
               comfort
            
             up
             themselves
             in
             the
             most
             
               ●…rimson
               sins
            
             that
             can
             be
             named
             (
             like
             some
             in
             the
             world
             )
             as
             
               well
               consisting
            
             with
             their
             
               pretensions
            
             to
             the
             
               Kingdome
            
             of
             
               Heaven
               .
            
             And
             yet
             in
             my
             
               shallow
               Iudgement
               ,
            
             (
             which
             because
             it
             is
             
               shallow
               ,
            
             I
             do
             submit
             to
             those
             of
             
               deeper
            
             and
             
               profounder
               reach
               ,
            
             how
             
               dogmatically
            
             soever
             I
             may
             seem
             to
             have
             spoken
             in
             many
             places
             of
             this
             Discourse
             )
             I
             say
             in
             my
             shallow
             Judgement
             ,
             Christ
             dyed
             for
             
               all
            
             for
             whom
             he
             
               prayed
               ;
            
             and
             he
             
               prayed
            
             for
             them
             that
             
               curst
               themselves
               .
               His
               bloud
               be
               upon
               us
            
             (
             said
             they
             )
             and
             yet
             (
             said
             he
             )
             
               Father
               forgive
               them
               .
            
             He
             made
             his
             
               Murderers
               Execration
            
             become
             his
             
               prayer
               .
            
             He
             took
             the
             
               poyson
            
             out
             of
             
             their
             
               Curse
               ,
            
             and
             made
             it
             
               wholsome
            
             for
             them
             .
             He
             
               wished
               ,
            
             as
             well
             as
             they
             ,
             
               that
               his
               bloud
               might
               be
               both
               upon
               them
               and
               upon
               their
               children
               ;
            
             but
             in
             his
             own
             most
             
               merciful
               ,
            
             not
             in
             their
             barbarous
             and
             
               cruel
               sense
               ;
            
             for
             
               they
            
             meant
             the
             
               guilt
               ,
               He
            
             the
             
               benefit
            
             of
             his
             
               bloud
               ;
            
             and
             would
             have
             it
             
               ●ight
               on
               them
               ,
            
             not
             to
             
               accuse
               ,
            
             but
             
               cleanse
            
             them
             .
             And
             yet
             I
             dare
             not
             affirm
             ,
             that
             they
             were
             all
             a
             
               portion
            
             of
             
               God's
               Elect.
               
            
          
           
             59.
             
             Lastly
             ,
             I
             consider
             ,
             that
             the
             main
             
               stream
            
             of
             the
             
               Fathers
            
             
             doth
             
               run
            
             this
             
               way
               .
            
             And
             not
             to
             trouble
             my
             
               Reader
            
             with
             such
             a
             
               Catalogue
            
             of
             particulars
             ,
             as
             I
             gave
             in
             before
             ,
             for
             a
             
               Conditional
               Reprobation
               ,
            
             (
             which
             yet
             I
             think
             were
             very
             easie
             upon
             a
             very
             
               smal
               warning
            
             )
             I
             will
             content
             my self
             at
             present
             to
             
             prove
             what
             I
             say
             from
             the
             confessions
             of
             
               Beza
               ,
            
             and
             Doctor
             
               Twisse
               .
            
             First
             
               Beza
            
             in
             his
             
               Comment
            
             upon
             
               Rom.
            
             11.
             2.
             rejects
             the
             Judgement
             of
             the
             
               Fathers
               ,
            
             because
             they
             are
             not
             (
             as
             he
             would
             have
             them
             )
             for
             the
             
               absolute
               ,
               irrespective
               ,
               unconditional
            
             way
             .
             And
             Dr.
             
               Twisse
            
             confesseth
             ,
             that
             
               all
               the
               Ancients
               ,
            
             before
             S.
             
               Austin
               ,
            
             did
             place
             the
             
               object
            
             of
             
               God's
               Election
            
             in
             
             
               Fide
               praevisâ
               .
            
             At
             which
             S.
             
               Austin
            
             was
             so
             far
             from
             being
             any
             way
             displeased
             ,
             as
             that
             (
             with
             very
             great
             
               reverence
            
             to
             their
             
               Authority
            
             )
             he
             made
             it
             appear
             to
             be
             an
             
               innocent
            
             and
             
               harmlesse
               Tenent
               .
            
             He
             affirmed
             that
             all
             the
             
               Fathers
               ,
            
             who
             lived
             
             before
             himself
             ,
             agreed
             in
             this
             ,
             
               That
               the
               Grace
               of
               God
               is
               not
               prevented
               by
               humane
               merits
               .
            
             Which
             
               one
               profession
            
             he
             thought
             
               sufficient
               for
               the
               asserting
               of
               the
               free
               Grace
               of
               the
               Divine
               praedestination
               .
            
             To
             which
             saying
             of
             S.
             
               Austin
               ,
            
             because
             I
             finde
             that
             Dr.
             
               Twisse
            
             doth
             very
             
               readily
               subscribe
               ;
            
             I
             ought
             in
             reason
             to
             be
             secured
             from
             any
             very
             
               hard
               censure
               ,
            
             because
             I
             am
             not
             an
             
               affirmer
            
             of
             
               humane
               merits
               ,
            
             much
             lesse
             do
             I
             
               place
            
             them
             in
             a
             
               precedency
            
             to
             
               Grace
               .
            
          
           
             60.
             
             I
             conclude
             with
             a
             desire
             of
             so
             much
             
               liberty
            
             of
             
               conscience
               ,
            
             
             as
             to
             beleeve
             with
             S.
             
               Paul
               ,
            
             That
             
               God
               is
               a
               respecter
               ,
               not
               of
            
             
               *
            
             
               Persons
               ,
            
             but
             of
             
               *
            
             
               Works
               .
            
             That
             my
             
               sins
            
             are
             
               perfectly
            
             and
             
               entirely
               mine
               own
               .
            
             And
             that
             if
             I
             do
             any
             thing
             that
             is
             
               good
               ,
            
             it
             is
             
               not
               I
               that
               do
               it
               ,
            
             but
             the
             
               Grace
            
             of
             
               God
            
             that
             is
             
               in
            
             me
             .
             Yet
             so
             ,
             as
             that
             
               I
               can
            
             do
             
               all
               things
            
             through
             him
             that
             
               strengthens
            
             
             
               me
               .
            
             And
             who
             doth
             
               so
               strengthen
            
             as
             that
             I
             
               may
            
             do
             them
             ,
             
             but
             not
             so
             
               force
            
             me
             as
             that
             I
             
               must
               .
            
             In
             this
             ,
             and
             every
             other
             thing
             ,
             I
             have
             been
             long
             since
             taught
             by
             
               Vincentius
               Lirinensis
               ,
            
             (
             whom
             I
             shall
             ever
             observe
             to
             the
             
               utmost
            
             of
             my
             
               Discretion
            
             )
             ▪
             To
             
               opine
            
             with
             the
             
               most
               ,
            
             and
             
               most
               Iudicious
               ,
            
             rather
             then
             with
             the
             
               fewest
               ,
            
             and
             least
             
               discerning
               .
               Opinionastrete
            
             is
             a
             
               fault
               ,
            
             but
             
               Fallibility
            
             is
             
               none
               .
            
             If
             my
             
               Teachers
            
             are
             in
             the
             
               right
               ,
            
             they
             have
             
               knowledge
            
             enough
             to
             make
             me
             
               moderately
               instructed
               ;
            
             if
             they
             are
             anywhere
             in
             the
             
               wrong
               ,
            
             they
             have
             
               authority
            
             enough
             to
             make
             me
             
               pardonably
               erroneous
               ;
            
             if
             I
             have
             not
             
               perspicacity
            
             to
             
               comprehend
            
             them
             as
             they
             deserve
             ,
             it
             seems
             they
             have
             
               Depths
            
             enough
             to
             prove
             ,
             I
             am
             
               Invincibly
               ignorant
               .
            
          
        
         
           The
           End
           .
        
      
    
     
       
       
         
           ERRATA'S
           .
        
         
           
             PAg.
          
           2.
           
             lin.
          
           19.
           
             read
          
           extemporary
           Discourse
           ,
           
             p.
          
           10.
           
             l.
          
           30.
           
             r.
          
           and
           doth
           so
           move
           ,
           
             p.
          
           11.
           
             l.
          
           10.
           
             dele
          
           upon
           ,
           
             l.
          
           12.
           
             for
          
           of
           
             r.
          
           to
           mine
           own
           ,
           
             p.
          
           17.
           
             l.
          
           15.
           
             f.
          
           sure
           
             r.
          
           here
           .
           
             p.
          
           19.
           
             l.
          
           8.
           
             f.
          
           preposition
           
             r.
          
           proposition
           ,
           
             l.
          
           25.
           
             after
          
           look
           
             adde
          
           for
           ,
           
             p.
          
           21.
           
             l.
          
           19.
           
             f.
          
           unworthy
           
             r.
          
           worthy
           ,
           
             p.
          
           23.
           
             l.
          
           4.
           
             after
          
           ret●…rn
           to
           
             adde
          
           that
           ,
           
             p.
          
           24.
           
             l.
          
           25.
           
             f.
          
           Joh.
           4.
           
             r.
          
           Joh.
           8
           ,
           
             p.
          
           33.
           
             l.
          
           18.
           
             after
          
           we
           
             adde
          
           may
           ,
           
             p.
          
           44.
           
             l.
             ult.
             r.
          
           Gallorum
           ,
           
             p.
          
           45.
           
             l.
          
           4.
           
             after
          
           id
           .
           
             r.
          
           ibid.
           
             p.
          
           53.
           
             l.
          
           30.
           
             f.
          
           aequivocable
           
             r.
          
           aequivocal
           ,
           
             p.
          
           60.
           
             l.
          
           19.
           
             f.
          
           Cant.
           1.
           14.
           
             r.
          
           Cant.
           1.
           4.
           
             l.
          
           29.
           
             f.
          
           efficacious
           ▪
           
             r.
          
           effectual
           ,
           
             p.
          
           61.
           
             l.
          
           4.
           
             f.
          
           Catechresis
           
             r.
          
           Catachresis
           ,
           
             p.
          
           71.
           
             l.
          
           5.
           
             f.
          
           eleget
           ●…
           elegit
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A54833e-240
           
             Ecclesiasticus
             3
             ,
             21
             ,
             22
             ,
             23.
             
          
           
             Rom.
             2.
             6.
             
          
        
         
           Notes for div A54833e-3260
           
             Joh.
             8.
             
             ●…
             .
          
           
             Rev.
             12.
             10.
             9.
             11.
             
          
           
             Joh.
             8.
             14
             ,
             44.
             
          
           
             Episc.
             Winton
             .
             in
             Iud.
             de
             art
             .
             Lamb
             .
          
           
             Rom.
             11.
             33.
             
          
           
             Psal.
             36.
             6.
             
          
           
             The
             two
             
               Principles
            
             or
             
               Grounds
            
             of
             my
             
               Belief
            
             in
             this
             
               businesse
               .
            
          
           
             Sic
             proponam
             ,
             sic
             asseram
             ,
             ut
             verita●…i
             quae
             nec
             fallit
             ,
             nec
             fallitur
             ,
             semper
             inhaream
             ,
             sempe●…
             obediens
             consentiénsque
             reperiar
             .
             
               Fulgent
               .
               ad
               Monim
               .
               l.
               1.
               sub
               init
               .
            
          
           
             Nec
             inest
             iis
             quae
             de
             libero
             arbitrio
             
               Patres
            
             quidem
             &
             
               Neoterici
            
             asseruerunt
             ,
             ea
             quam
             olim
             non
             nulli
             putant
             impietas
             ,
             si
             haec
             rite
             modò
             accipiantur
             ,
             &
             sicut
             ipsi
             scriptores
             ea
             accipi
             voluerunt
             .
          
           
             Apud
             Cassand
             .
             consult
             .
             p.
             130.
             
          
           
             In
             praefat.
             ad
             Vind.
             
             Grat.
             p.
             3.
             
          
           
             Gal.
             6.
             1.
             
          
           
             Prov.
             19.
             3.
             
          
           
             L.
             3.
             c.
             23
             §
             6.
             p.
             324.
             
          
           
             L.
             3.
             c.
             24.
             §
             13
             p.
             333.
             
          
           
             L.
             1.
             c.
             18.
             §
             4
             ▪
             ☜
             p.
             71.
             
          
           
             L.
             1.
             c.
             17.
             
             §
             12.
             p.
             66.
             
          
           
             ☜
             
          
           
             L.
             1.
             c.
             17.
             
             §
             5.
             p.
             64.
             
          
           
             L.
             1.
             part
             .
             1.
             Digr.
             10.
             c.
             1.
             
             §
             4.
             p.
             125.
             
          
           
             ☜
             
          
           
             Ibid.
             §
             12.
             p.
             140.
             
          
           
             ☞
             
          
           
             ☞
             In
             serm.
             de
             Prov.
             c
             5
             &c.
             
             6.
             &
             sic
             citatur
             l.
             2.
             part
             .
             1.
             p.
             36.
             
          
           
             L.
             1.
             c.
             18.
             
             §
             1.
             p.
             68.
             
          
           
             ☞
             
          
           
             ☞
             
          
           
             L.
             2.
             part
             .
             1.
             p.
             142
             ,
             143
             ,
             147
             ,
             148
             ,
             &c.
             
          
           
             ☞
             
          
           
             The
             first
             Principle
             
          
           
             Proved
             by
             Scripture
             .
          
           
             Praedestinare
             Deum
             homines
             ad
             peccata
             ,
             aut
             poenas
             ,
             in
             S.
             Scripturis
             non
             dicitur
             ,
             sed
             eos
             ad
             vitam
             aeternam
             praedestinare
             dicitur
             ,
             quos
             v●…care
             decernit
             .
             
               Grot.
               in
               Riv.
               
               Ap.
               Disc.
               p.
               52.
               
            
          
           
             Quatuor
             priores
             Articuli
             Lambethani
             sunt
             de
             
               Praedestinatione
               ,
            
             &
             
               Reprobatione
               ,
            
             quarum
             illa
             significatur
             
               Rom.
               11.
               33.
               haec
               Psal.
               36.
               6.
               
               Epis.
               Wint.
               de
               Artic.
               Judi●…
               .
            
          
           
             Psal.
             81.
             13.
             
          
           
             Isa.
             5.
             3
             ,
             4.
             
          
           
             Ezek.
             18.
             
          
           
             Vers.
             2
             ,
             29.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             〈◊〉
             .
             in
             .
             c.
             1.
             
             〈◊〉
             Eph
             Homil.
             
               ●…
               .
               p.
               1036.
               
            
          
           
             Augustir
             .
             〈◊〉
             .
             6.
             
             Tertull.
             adversus
             Mar.
             l.
             1.
             c.
             1.
             
             Duos
             D●…os
             adf●…rt
             tanquam
             duas
             Sy●…plegadas
             naufragii
             sui
             .
          
           
             Quis
             iste
             Deus
             tam
             bonus
             ,
             ut
             ab
             illo
             malus
             ●…iat
             ?
             
               ibid.
               c
               23.
               
               Ibid.
               c.
               26.
               
            
          
           
             Jam.
             1.
             13
             ,
             14.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             Terent.
             in
             Eunuch
             .
          
           
             Jam.
             1.
             15.
             
          
           
             Ps.
             106.
             29.
             
          
           
             Vide
             Cornel.
             Agrip.
             de
             vanit
             .
             scient.
          
           
             Dan
             9.
             7.
             
          
           
             Eccles.
             7.
             29.
             
          
           
             Proved
             secondly
             by
             Reason
             .
          
           
             Hocker
             Eccl.
             Polit.
             l.
             1.
             
          
           
             Eph.
             1.
             11.
             
          
           
             Gen
             ▪
             1.
             31
             ▪
             
          
           
             *
             N●…c
             tamen
             〈◊〉
             sumus
             stipites
             ;
             ea
             enim
             nobis
             ut
             v●…limus
             &
             possimus
             concedit
             .
             
               Beza
               .
               in
               Eph.
               1.
               11.
               
            
          
           
             *
             Bene
             volumus
             ,
             non
             quidem
             naturâ
             ,
             sed
             quia
             Deus
             ex
             malâ
             voluntate
             bonam
             fecit
             .
             
               Ad
               Philip
               .
               2.
               13.
               
            
          
           
             *
             Liberum
             &
             sui
             arbitrii
             &
             suae
             potestatis
             invenio
             hominem
             à
             Deo
             institutum
             ;
             nullam
             magis
             Imaginem
             &
             similitudinem
             Dei
             in
             illo
             animadvertens
             ,
             quàm
             ejusmodi
             status
             formam
             .
             
               Tertull
               .
               advers.
               Marc.
               lib.
               2.
               c.
               5.
               see
               also
               cap.
               6
               ,
               7.
               
            
          
           
             Proved
             by
             Antiquity
             §
             ●…8
             .
          
           
             Tametsi
             Deus
             ●…reat
             &
             conservat
             Naturam
             ,
             tamen
             causa
             p●…ccati
             est
             voluntas
             malorum
             viz.
             Diaboli
             &
             impiorum
             hominum
             quae
             avertit
             se
             à
             Deo
             ad
             alias
             re●…
             ,
             con●…ra
             mandata
             Dei
             .
             
               August
               .
               Confess
               .
               Artic.
               9.
               
            
          
           
             Aliquos
             ad
             〈◊〉
             divinâ
             potestate
             〈◊〉
             esse
             ,
             non
             solùm
             non
             cre●…
             ,
             sed
             etiam
             si
             sint
             qui
             tantum
             m●…lum
             cred●…re
             ve●…int
             ,
             cum
             omni
             detestatione
             in
             illis
             Anat●…ema
             dicimus
             .
             
               Synod
               .
               Arausic
               .
               Can.
               25.
               
            
          
           
             The
             first
             Inference
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Ammonius
             in
             Ioh.
             8.
             
             Our selves
             we
             condemn
             as
             the
             only
             causes
             of
             our
             own
             misery
             .
             
               Hook
               .
               l.
               5.
               
               §
               72.
               
            
          
           
             Proved
             by
             Scripture
             .
          
           
             In
             the
             negative
             .
          
           
             Ezek.
             33.
             11.
             
          
           
             C.
             18.
             v.
             32.
             
          
           
             2
             Pet.
             3.
             9.
             
          
           
             Rom.
             2.
             5.
             
          
           
             Veteris
             haec
             Ecclesiae
             sententia
             suit
             ,
             velle
             Deum
             conversionem
             ad
             salutem
             omnium
             ,
             non
             tantùm
             genera
             singulorum
             ,
             sed
             singulos
             generum
             intelligens
             .
             
               Gerard
               .
               Voss.
               in
               Pelag.
               
               Hist.
               l.
               6.
               
               Thes.
               2.
               
            
          
           
             1
             Tim.
             4.
             10.
             
          
           
             2
             Cor.
             5.
             14.
             
          
           
             Rom.
             11.
             32
             ▪
             
          
           
             2
             Pet.
             2.
             1.
             
          
           
             *
             Gratiam
             salutarem
             non
             existimo
             
               conferri
            
             omnibus
             ,
             sed
             tamen
             omnibus
             
               offerri
               ;
            
             &
             praesto
             esse
             Deum
             ut
             conferatur
             .
             
               Episc.
               Wint.
               de
               Artic
               .
               Lamb
               .
            
          
           
             Omnibus
             offertur
             Dei
             misericordia
             .
             Nemo
             illius
             expers
             est
             ,
             nisi
             qui
             renui●…
             .
             
               Bernard
               .
               serm.
               1.
               in
               purif.
               .
               Mar.
               
            
          
           
             In
             the
             Affirmative
             .
          
           
             Hos.
             13.
             6.
             2
             
             ▪
             Pet.
             2.
             1.
             Prov.
             19.
             3.
             
          
           
             Jam.
             1.
             15.
             
          
           
             Rom.
             6.
             23.
             
          
           
             Vers.
             20.
             
          
           
             Wisd.
             1
             13
             ,
             14
             ,
             15
             ,
             16.
             
          
           
             Proved
             secondly
             by
             Reason
             .
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             Rom.
             7.
             8.
             
          
           
             Vers.
             13.
             
          
           
             *
             
               Jam
               1.
               15.
               
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Apud
             Lucianum
             dr
          
           
             *
             Ideo
             praesciverit
             ,
             quia
             decreto
             suo
             sic
             ordinavit
             .
             
               and
               for
               no
               other
               reason
               ,
            
             Nisi
             quia
             Deo
             ita
             visum
             est
             .
             
               Cal
               vin
               .
               Instit.
               l.
               3.
               cap.
               23.
               p.
               7.
               
            
          
           
             Non
             percipit
             se
             dicere
             ,
             ea
             quae
             vera
             sunt
             ,
             eo
             ipso
             quòd
             vera
             sunt
             ,
             falsa
             sint
             .
             
               August
               .
               contra
               Faustum
               .
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Origen
             .
             contra
             Celsim
             .
             l.
             4.
             
          
           
             Isido●…us
             Pelusiota
             〈◊〉
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             respondit
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             Loco
             superi●…s
             paulò
             citato
             .
          
           
             *
             Idcirco
             jurat
             ,
             ut
             si
             non
             credimus
             promittenti
             Deo
             ,
             credamus
             salum
             p●…o
             salute
             juran●…i
             .
             
               Hieron.
               Epist.
               46.
               
            
          
           
             O
             beatos
             nos
             ,
             quorum
             causa
             Deus
             jurat
             !
             O
             mise●…rimos
             si
             nec
             juranti
             credimus
             
               !
               Tertul.
               l.
               de
               Poe●…it
               ,
               cap.
               4.
               
            
          
           
             *
             Eccles.
             15.
             12.
             
          
           
             1
             Jam.
             1.
             15.
             
          
           
             2
             Rom.
             6
             23.
             
          
           
             3
             Rom.
             6.
             2●…
             .
          
           
             Poterit
             Deus
             velle
             voluntate
             signi
             &
             approbante
             ,
             ut
             ●…ono
             non
             〈◊〉
             ;
             interea
             voluntate
             beneplaciti
             statue●…e
             〈◊〉
             gratiam
             efficacem
             negare
             ,
             ex
             quo
             insallibiliter
             &
             efficaciter
             sequetur
             ut
             labatur
             .
             
               Twiss.
               in
               vind.
               Grat.
               l.
               1.
               de
               praed.
               §
               12.
               p.
               140.
               
            
             Voss.
             Pelag.
             Hist.
             l.
             6.
             
             Thes.
             2.
             
          
           
             *
             Quod
             dicere
             periculosum
             ,
             ad
             aedificationem
             proferendum
             est
             .
             
               Tertul.
               depoen
               .
               cap.
               5.
               
            
          
           
             *
             Decretum
             horribile
             quid●…m
             fateor
             ,
             inficiari
             tamen
             nemo
             poterit
             .
             
               Calvin
               .
               Instit.
               l.
               3.
               c.
               23.
               
               §
               7.
               
            
          
           
             L.
             1.
             part
             .
             1.
             
             §
             13.
             p.
             140.
             
          
           
             Proved
             thirdly
             by
             Antiquity
             .
          
           
             Ignatius
             in
             cp.
             ad
             Magnes
             .
             p.
             53.
             edit.
             Usser
             .
             Iustin.
             Martyr
             .
             in
             Apolog.
             prima
             pro
             Christianis
             pag.
             35.
             edit.
             Sylburg
             .
             1593.
             
          
           
             Tertull.
             contra
             Ma●…cion
             .
             l.
             5.
             c.
             24
             edit.
             Iun.
             A.D.
             1597.
             
          
           
             Lib.
             2.
             cap.
             5.
             6.
             
          
           
             Clemens
             Alex.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             p.
             24.
             edit.
             〈◊〉
             .
             
               vide
            
             &
             Clem.
             Rom.
             l.
             1.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             cap.
             45.
             
          
           
             Theophil
             .
             ad
             Au●…ol
             .
             l.
             3
             p.
             336.
             edit.
             Basil.
             1555.
             
             Origen
             .
             tract.
             34.
             in
             Matth.
             p.
             194.
             
          
           
             Athanas.
             orat
             .
             de
             incarn.
             v●…rbi
             Dei
             .
             T.
             1.
             p.
             45.
             
          
           
             Macarius
             Homil.
             26.
             p.
             230.
             
             Homil.
             30.
             p.
             53.
             
          
           
             Basil.
             Homil.
             in
             Psal.
             29.
             p.
             80.
             
          
           
             Ambros.
             l.
             2.
             de
             secundâ
             Interpellat
             .
             David
             .
             c.
             11.
             
          
           
             Hilarius
             Diacon
             .
             in
             epist.
             Pauli
             in
             Rom.
             c.
             3.
             
             &
             9
             Idem
             ad
             1
             Tim
             11.
             
          
           
             *
             Ch●…ysost
             .
             in
             1
             Tim
             c.
             2.
             p.
             1556.
             
          
           
             Idem
             ad
             Ephes.
             c.
             1.
             Hom.
             1.
             p.
             1036.
             
          
           
             Hieronymus
             advers.
             Pelagianos
             l.
             2.
             sub
             finem
             .
             &
             ad
             Eph.
             c.
             1.
             
          
           
             Primosius
             in
             1
             Tim.
             2.
             
          
           
             Damascenus
             l.
             2.
             orth
             .
             sid
             .
             c.
             29.
             
          
           
             Idem
             contra
             Manichaeot
             p.
             375
             edit.
             Basil
             .
             1578.
             
          
           
             Oecumenius
             ad
             1
             Tim.
             2.
             
          
           
             Anselmus
             in
             Matth.
             c.
             6.
             
          
           
             Bernardus
             serm.
             5.
             in
             Natal
             .
             Dom.
             Idem
             serm.
             1.
             in
             purif.
             .
             Mar.
             
          
           
             Grotius
             in
             Rivet
             .
             Apolog.
             Discus
             .
             p.
             97
             ,
             98.
             
          
           
             Augustin
             in
             lib.
             de
             spiritu
             &
             lite●â
             ad
             Marcellinum
             c.
             33.
             
          
           
             Idem
             serm.
             38.
             de
             Sanctis
             .
          
           
             *
             Nihil
             aliud
             accipiendum
             in
             isto
             Augustini
             sermone
             existimo
             ,
             quo
             ad
             interitum
             quosdam
             praedestinatos
             firmat
             .
             &c.
             
               Fulgent
               .
               ad
               Monim
               .
               l.
               1.
               
            
          
           
             Prosper
             (
             s●…u
             August
             )
             ad
             object
             .
             Vic●…n
             ▪
             Artic
             .
             2.
             &
             seqq
             .
          
           
             *
             Causā
             Rep●…obationis
             certum
             est
             hanc
             esse
             ,
             viz.
             peccatum
             in
             hominibus
             .
             
               Melancthon
               in
               locis
               Theolog.
               de
               praedest
               .
            
             Idem
             ubique
             ait
             
               Perrus
               Molinaeus
               in
               sua
               anatome
               Arminianismi
               .
            
          
           
             D.
             Overallus
             Theol.
             Cantab.
             professor
             de
             〈◊〉
             Ecclisiae
             Anglic.
             &c.
             cap.
             1.
             
          
           
             Cap.
             2
             de
             morte
             Christi
             .
          
           
             Artic.
             2.
             
          
           
             Artic.
             7.
             
          
           
             Artic.
             31.
             
          
           
             Calvin
             .
             ad
             Heb.
             9.
             28.
             
          
           
             Idem
             ad
             Rom.
             5.
             
          
           
             The
             Total
             sum
             of
             the
             Citations
             .
          
           
             The
             
               English
               Reader
            
             may
             be
             pleas'd
             to
             observe
             ,
             that
             these
             last
             words
             are
             translated
             out
             of
             
               Prosper
            
             in
             his
             vindication
             of
             
               August●…ne
            
             his
             dearest
             
               friend
               ,
            
             who
             is
             :
             he
             only
             Father
             (
             I
             can
             hear
             of
             )
             whom
             our
             
               Adversaries
            
             are
             willing
             to
             be
             
               tryed
            
             by
             in
             this
             businesse
             .
             (
             See
             the
             Confession
             of
             Dr.
             
               Twiss.
               in
               Vind●…c
               .
               Grat.
               l.
               1.
               
               Dign
               .
               8.
               
            
             §
             4.
             
               p.
            
             110.
             )
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Plotin.
             Enn.
             l.
             2.
             p.
             263.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Hierocl
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             p.
             258.
             
          
           
             The
             second
             Inference
             ,
          
           
             Explain'd
             .
          
           
             Proved
             by
             Scripture
             .
          
           
             Gen.
             2
             17.
             
          
           
             Chap.
             4.
             v.
             7.
             
          
           
             Deut
             11.
             26
             ,
             27.
             
          
           
             Gen.
             18.
             21.
             
          
           
             Rom.
             10.
             9.
             
          
           
             Mat.
             6.
             15.
             
          
           
             2
             Tim.
             2.
             12.
             
          
           
             Mat.
             1.
             12.
             
          
           
             Tit.
             2.
             14.
             
          
           
             Luk.
             1.
             44
             ,
             44.
             
          
           
             Mat
             25.
             41
             ,
             42.
             
          
           
             Judg.
             1.
             
             ●…
             .
          
           
             Rom.
             2.
             6.
             11.
             
          
           
             Gal.
             6.
             7.
             
          
           
             Wisd.
             1.
             12.
             
          
           
             Proved
             secondly
             by
             Reason
             .
          
           
             Gen.
             3.
             17
             ,
             18.
             
          
           
             Rom.
             2.
             4
             ,
             5.
             
          
           
             Mat.
             28.
             19.
             
             Luk.
             24.
             47.
             
             Joh.
             20.
             31.
             
             Luk.
             9.
             5.
             
          
           
             Luk.
             12.
             47.
             
             Cap.
             20.
             v.
             47.
             
             Mat.
             11.
             20
             ,
             21
             ,
             23
             ,
             24.
             
             Mat.
             10.
             15.
             
          
           
             Joh.
             3
             19.
             
             Psal.
             58.
             4.
             
          
           
             Calvinus
             in
             Institut
             .
             l.
             3.
             cap.
             23.
             
             §
             7.
             
          
           
             Mortem
             non
             vul●…
             Deus
             ,
             in
             quantum
             vul●…
             poenitentiam
             .
             Sed
             experientia
             docet
             ,
             ita
             eam
             velle
             ,
             ut
             cor
             peccatoris
             non
             ●…angat
             .
             
               Idem
               in
               Ezek.
               18.
               
            
          
           
             Prov.
             1.
             26.
             29.
             
          
           
             1
             Joh.
             2.
             2.
             
          
           
             Rom.
             14.
             15.
             1
             Cor.
             8.
             11.
             
          
           
             Joh.
             1.
             9.
             
          
           
             Cap.
             3.
             v.
             19.
             
          
           
             Jonah
             3.
             4
             ,
             10.
             2
             
             Kin.
             20.
             5.
             
          
           
             1
             Kin.
             21.
             29.
             
          
           
             *
             Isa.
             28
             21.
             
          
           
             *
             Lam.
             3.
             33.
             
          
           
             Hos.
             11.
             8
             ,
             9.
             
          
           
             Exod.
             32.
             14.
             
          
           
             Jam.
             2.
             13.
             
          
           
             Ineptissimae
             blasphemiae
             .
             Prodig●…osa
             mendacia
             .
             Diabolicus
             mendacio●…um
             indiculus
             .
             
               Leguntur
               apud
               .
               Prosp.
               in
               Praesat
               .
               Respon.
               ad
               object
               .
               Vinc.
               
            
          
           
             *
             Proved
             thirdly
             by
             Antiquity
             .
             Solent
             veteres
             &c.
             &
             Scholastici
             in
             eâ
             acquiescunt
             &c.
             Non
             aliâ
             ratione
             quae
             futura
             sunt
             ,
             praevideat
             ,
             nis●…
             quia
             ita
             ut
             fierent
             decrevit
             .
             
               Calvin
               .
               instit.
               l.
               3.
               c.
               23.
               
               §.
               6.
               
            
          
           
             Nec
             absurdum
             videri
             debee
             ,
             Deum
             non
             modò
             primi
             hominis
             Casum
             &
             in
             co
             posterorum
             ruinam
             praevid●…sse
             ,
             sed
             a●…bitrio
             quoque
             suo
             dispensasse
             .
             
               Idem
               ibid.
               §
               7.
               
            
          
           
             Nemo
             eligitur
             nisi
             jam
             distans
             ab
             illo
             qui
             rejicitur
             .
             Unde
             quod
             dictum
             est
             ,
             [
             quia
             elegit
             nos
             Deus
             ante
             mundi
             Constitutionem
             ]
             non
             video
             quomodo
             sit
             dictum
             ,
             nisi
             de
             praescientiâ
             Fidei
             &
             operum
             pietatis
             .
             &
             mox
             —
             Iacobus
             non
             electus
             est
             ut
             fieret
             bonus
             ,
             sed
             bonus
             factus
             eligi
             potuit
             .
             
               Augustia
               .
               ad
               .
               Simplicianum
               l.
               1.
               quaest.
               2.
               
            
          
           
             Noluit
             ergo
             Esau
             ,
             &
             non
             cucurrit
             .
             Sed
             et
             si
             voluisset
             ,
             &
             cucurrisset
             ,
             Dei
             adjutorio
             pervenisset
             ,
             nisi
             vocatione
             contemptâ
             reprobus
             fieret
             .
             
               Id.
               in
               lib.
               ad
               Simpl.
               
            
          
           
             Num
             quid
             iniquitas
             est
             apud
             Deum
             ?
             absit
             .
             Iniquum
             enim
             videtur
             ,
             ut
             sine
             ullis
             bonorum
             malorúmve
             operum
             meritis
             ,
             unum
             Deus
             eligat
             ,
             odiátque
             alterum
             .
             
               Id.
               in
               Enchirid.
               cap.
               98.
               
            
          
           
             Non
             necessitatem
             percundi
             habue●…unt
             ,
             quia
             praedestinati
             non
             sunt
             ;
             sed
             ideo
             praedestinati
             non
             sunt
             ,
             quia
             tales
             futuri
             ex
             volunta●…iâ
             pr●…vaticatione
             praes●…iti
             sunt
             .
             
               Prosper
               .
               ad
               Galorum
               cap.
               3.
               edit.
               Basil.
               16●…1
               .
            
          
           
             Illos
             〈◊〉
             propriâ
             ipsorum
             volunta●…e
             praescivit
             ,
             &
             ob
             hoc
             a
             filiis
             Perditionis
             nullâ
             praedestinatione
             discrevit
             .
             
               Id.
               idem
               .
               ad
               .
               cap.
               7.
               
            
          
           
             Omni●…m
             quid●…m
             hominum
             Deus
             Creator
             est
             ,
             sed
             nemo
             ab
             eo
             ideo
             creatus
             est
             u●…
             pereat
             .
             
               Idem
               .
               ad
               object
               .
               Vinc.
               3.
               
            
          
           
             Ideo
             omnibus
             opera
             sanitatis
             de●…lit
             ,
             ut
             quicunque
             perierit
             ,
             mortis
             suae
             causas
             sibi
             ascribat
             ,
             qui
             curari
             noluit
             ,
             cùm
             remedium
             haberet
             quo
             posset
             evadere
             .
             
               Ambros.
               l.
               2.
               de
               Cain
               &
               Abel
               cap.
               13.
               
            
          
           
             Etiam
             his
             qui
             mali
             sint
             futuri
             ,
             datur
             potestas
             conversionis
             &
             poenitentiae
             .
             
               Hieron.
               l.
               3.
               adversus
               Pelagianos
               .
            
          
           
             Dilectio
             &
             odium
             Dei
             vel
             ex
             ▪
             praescientiâ
             nascitur
             futurorum
             ,
             vel
             ex
             operibus
             .
             
               Idem
               ,
               ad
               Malach.
               1.
               
            
          
           
             Si
             dies
             aequaliter
             nascitur
             omnibus
             ,
             quanto
             magis
             Christus
             ?
             —
             Cum
             singuli
             ad
             donarium
             vocentur
             ,
             quid
             est
             ut
             quod
             à
             Deo
             aqualiter
             distribuitur
             ,
             humanâ
             interpretatione
             minuatur
             ?
             
               Cyprian
               .
               Epist.
               76.
               
            
          
           
             *
             Patet
             omnibus
             fons
             vitae
             ,
             neque
             ab
             ju●…e
             potandi
             qui●…quam
             prohibetu●…
             ,
             aut
             ●…elli
             u●…
             .
             
               Arnob.
               Adversus
               Nat.
               lib.
               2.
               
            
          
           
             The
             sum
             of
             all
             that
             hath
             been
             said
             .
          
           
             2
             Pet.
             3.
             7.
             
             Jer.
             51.
             56.
             2
             Thess.
             1.
             8.
             
          
           
             An
             obvious
             expedient
             to
             reconcile
             dissenters
             .
          
           
             Qui
             non
             sunt
             praed●…stinati
             ad
             salu●…em
             ,
             necessario
             propter
             p●…ccata
             condem
             .
             nabuntur
             .
             
               Art.
               Lamb
               .
               4.
               
            
          
           
             Atque
             id
             
               necessariò
            
             (
             si
             sic
             loqui
             placeat
             )
             sed
             
               necessitate
               ex
               hypothesi
               ,
               non
               Absolu
               â.
               
            
             Id
             est
             ,
             ideo
             
               quia
               peccarunt
               ,
            
             non
             autem
             
               ideo
               ,
            
             quia
             non
             sunt
             praedestinati
             .
             
               Epist.
               Wint
               Jud.
               de
               art
               Lamb
               .
            
          
           
             The
             probable
             cause
             of
             the
             Dissension
             is
             a
             mistake
             of
             Gods
             praescience
             .
          
           
             The
             mistake
             is
             endevoured
             to
             be
             rectified
             .
          
           
             Boethius
             de
             consol.
             Philosoph.
             lib.
             5.
             
          
           
             By
             the
             co●…sideration
             of
             a
             twofold
             necessity
             in
             〈◊〉
             .
          
           
             Duae
             sunt
             necessitates
             .
             
               Simplex
               una
               ,
            
             veluti
             quòd
             necesse
             est
             omnes
             homines
             esse
             mortales
             .
             
               Altera
               conditionis
               ,
            
             u●…
             si
             aliquem
             ambulare
             scias
             ,
             cum
             ambulare
             necesse
             est
             .
             
               Boeth
               .
               de
               con
               .
               Phil.
               l.
               5.
               
            
          
           
             Ecclus.
             15.
             14.
             
          
           
             And
             by
             a
             right
             .
             Application
             of
             a
             twofold
             Will
             in
             the
             Almighty
             .
          
           
             Chrysost.
             in
             Epist
             ad
             Eph.
             c.
             1.
             Homil.
             1.
             
          
           
             Damascen
             .
             l
             2.
             Orth.
             Fid.
             c.
             29.
             
          
           
             Prosper
             .
             in
             Respon.
             ad
             objec
             .
             Vincen
             .
             sub
             finem
             .
          
           
             Anselmus
             in
             Mat.
             cap.
             6.
             
          
           
             Concil.
             Tolet.
             8.
             
             ●…
             .
             2.
             
          
           
             Rom.
             12.
             18
             
          
           
             The
             second
             Principle
             or
             Ground
             
               of
               my
               Belief
               in
               this
               businesse
               .
            
          
           
             Explained
             .
          
           
             Act.
             4.
             12.
             
             Joh.
             6.
             44.
             65.
             
          
           
             1
             Cor.
             4.
             7.
             
             Jam.
             1.
             17.
             1
             Cor.
             1.
             3●…
             .
             Psal.
             115.
             1.
             
          
           
             Reconciled
             with
             Choice
             ,
             
               which
               is
            
             irreconcilable
             
               with
            
             Irresistibility
             .
          
           
             Object
             .
             1.
             
             Si
             Deus
             benus
             &
             praescius
             mali
             ,
             &
             potent
             depellere
             ,
             cur
             hominem
             lab●…
             passus
             est
             ?
             Resp.
             liberum
             &
             sui
             arbit●…ii
             &
             suae
             potestatis
             invenio
             hominem
             .
             &
             s●…qq
             .
          
           
             Object
             .
             2.
             
             Homoita
             d●…uit
             institui
             ,
             ut
             non
             posset
             cadere
             .
             Resp.
             Ergo
             bonum
             suum
             haberet
             〈◊〉
             sibi
             à
             Deo.
             E●…
             bonus
             aut
             malus
             necessitate
             fuisset
             inventus
             ,
             non
             voluntate
             .
             Nec
             boni
             nec
             mali
             merces
             iure
             pensaretur
             ei
             .
             
               Tertull
               .
               advers.
               Marc.
               l.
               2.
               c.
               5
               ▪
               6.
               
            
          
           
             1.
             
             Proved
             by
             Scripture
             .
             
               Phil.
               2.
               12
               ,
               13.
               
            
          
           
             Liberi
             arbitrii
             nos
             condidit
             Deus
             .
             Nec
             ad
             virtutes
             〈◊〉
             ad
             vitia
             necessitate
             〈◊〉
             .
             Alioqui
             ubi
             necessitas
             ,
             ibi
             nec
             damnatio
             ,
             nec
             corona
             est
             .
             
               Hieron.
               contra
               Jovinian
               .
               l.
               2.
               
            
             Valet
             liberum
             arbitrium
             ad
             bona
             ,
             si
             divinitus
             adjuvetur
             ;
             qued
             fit
             ,
             humili●…er
             petendo
             &
             faciendo
             .
             
               August
               .
               epist.
               89.
               
               Psal.
               119.
               32.
               
               Joh.
               8.
               32.
               
               Tertull.
               loco
               citato
               .
            
          
           
             Deut.
             30.
             15
             ,
             19.
             
          
           
             *
             46.
             2.
             
             Proved
             by
             Reason
             .
             Illud
             propri●…
             dicitur
             ●…resistibile
             ,
             cui
             resistere
             nemo
             potest
             ,
             quamvis
             vellet
             .
             
               Twiss.
               in
               praef.
               ad
               vin
               .
               Grat.
               §.
               ●…
               .
               p.
               31.
               
            
          
           
             In
             act●…
             vol●…di
             locum
             non
             habet
             .
             
               In
               loco
               citato
               .
            
          
           
             Ex
             hujusmodi
             autem
             operatione
             divinâ
             existit
             Necessitas
             offect●…s
             ,
             cum
             ips●…
             libertate
             voluntatis
             con
             sen●…iens
             .
             
               Ibid.
               
            
          
           
             The
             Ground
             of
             the
             opposite
             mistake
             removed
             .
          
           
             By
             rightly
             distinguishing
             betwixt
             Infallible
             and
             Necessary
             .
          
           
             Betwixt
             sufficient
             ,
             effectual
             ,
             and
             unresistible
             .
          
           
             Betwixt
             
               action
            
             in
             
               general
               ,
            
             and
             
               volition
            
             in
             
               particular
               .
            
             Betwixt
             
               taking
            
             and
             
               choosing
               .
            
          
           
             Betwixt
             
               voluntary
            
             and
             
               spontaneous
               .
            
          
           
             Ecclesiasticus
             15
             13
             ,
             14
             ,
             15
             ,
             16
             ,
             17.
             
          
           
             A
             result
             of
             the
             whole
             in
             two
             Examples
             ▪
             
          
           
             Mar.
             25.
             2●…
             .
          
           
             And
             that
             cleared
             from
             an
             exception
             .
          
           
             Jonah
             4.
             11.
             
          
           
             Saulem
             tam
             Dei
             Spiritus
             vertit
             in
             Prophetam
             ,
             quàm
             &
             malus
             spiritus
             postea
             in
             Apostatam
             .
             Iudam
             aliquandiu
             cum
             electis
             deputatum
             postea
             Diabolus
             intravit
             .
             
               Tertul.
               de
               Animâ
               .
               c.
               11.
               
            
          
           
             Si
             regeneratus
             &
             justificatu●…
             in
             ●…alam
             vitam
             suâ
             voluntate
             relabitu●…
             ,
             certò
             is
             non
             potest
             dicere
             ,
             Non
             accepi
             ,
             quia
             acceptam
             gratiam
             Dei
             suo
             in
             malum
             arbitrio
             libero
             amisit
             .
             
               Aug.
               de
               Grat
               &
               Correp
               .
               c.
               6.
               &c.
               9.
               
            
          
           
             The
             Decree
             of
             Election
             conditional
             and
             respective
             .
          
           
             Quá
             gratiâ
             non
             nova
             voluntas
             creatur
             ,
             neque
             invita
             voluntas
             cogitur
             ,
             sed
             infirma
             sanatur
             ,
             depravata
             corrigitur
             ,
             &
             ex
             malâ
             in
             bonam
             convertitur
             ,
             ac
             interiore
             quodam
             modo
             tra●…itur
             ,
             ut
             ex
             nol●…nte
             volens
             effi●…iatur
             ,
             
               &
               Divinae
               vocationi
               libenter
               consentiat
               ,
            
             &c.
             
               August
               .
               de
               grat
               .
               &
               lib.
               arb.
               ad
               Valent
               .
               c.
               13.
               
            
          
           
             Sicut
             praf●…it
             ,
             praedestinat
             ,
             &
             propterea
             prae
             ▪
             destinat
             ,
             quia
             quale
             futurum
             sit
             ,
             praescit
             .
             Mala
             tantùm
             prae
             ▪
             s●…it
             ,
             &
             non
             praedestinat
             .
             
               Aug.
               in
               Resp.
               ad
               calum
               .
               Pelag
               .
               sub
               initium
               l
               ▪
               6.
               
               Hypognostic●…n
               .
            
          
           
             Proved
             by
             reason
             ,
             from
             its
             being
             respective
             of
             our
             being
             in
             Christ
             ,
             and
             of
             the
             conditions
             by
             which
             we
             are
             so
             .
          
           
             Eph.
             1.
             4
             ,
             6.
             
             Rom.
             8.
             39.
             1
             Cor.
             5.
             15.
             
          
           
             And
             from
             the
             nature
             of
             Election
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             Oecum
             .
             apud
             Episc.
             Wint.
             de
             Artic.
             
             Lam.
             Iud.
             
          
           
             Non
             ta●…en
             Electio
             praecedit
             Iustificationem
             ,
             sed
             Electionem
             Iustificatio
             .
             Nemo
             enim
             eligitur
             ,
             nisi
             jam
             distans
             ab
             illo
             qui
             rejicitur
             .
             Unde
             quod
             dictum
             est
             ,
             Quia
             el●…get
             nos
             Deus
             an●…e
             mundi
             constitutionem
             ,
             non
             video
             quomodo
             sit
             dicendum
             nisi
             praesc●…entiâ
             .
             
               August
               .
               ad
               Simpl.
               1.
               2.
               
            
          
           
             Proved
             by
             Scripture
             .
          
           
             Joh.
             8.
             51.
             
             Gal.
             6.
             7
             ,
             9.
             
             Rev.
             3.
             20.
             
          
           
             Eph.
             4.
             9.
             
          
           
             Aug.
             in
             Serm.
             28.
             de
             Sanct.
             
             Idem
             contr●…
             2
             epist.
             Pelag.
             l
             3.
             c.
             2.
             
             Idem
             de
             sp.
             &
             lit.
             ad
             Marcell
             .
             c.
             33.
             
          
           
             And
             by
             Antiquity
             ,
             from
             the
             concessions
             of
             Anti remonstrants
             .
          
           
             Patres
             hîc
             nullo
             modo
             audiendi
             ,
             qui
             ad
             praevisionem
             hoc
             referunt
             .
             
               Beza
            
             in
             
               Rom.
               11.
               2.
               edit.
               2.
               
            
          
           
             Twiss.
             in
             Vin.
             
             Gr.
             l.
             1.
             part
             .
             1.
             Digr.
             8.
             sect.
             4.
             p.
             110.
             
          
           
             August
             .
             de
             bono
             persever
             .
             c.
             19.
             
             &
             20.
             
             Twiss.
             loco
             citato
             .
          
           
             The
             Conclusion
             .
          
           
             *
             Rom.
             2.
             11.
             
          
           
             *
             Vers.
             14.
             
          
           
             1
             Cor.
             15.
             10.