God over his creatures by the power of the Potter over the Clay in making therehence one vessell to honour and another to dishonour It is true since the fall of Adam man in his generation hath no being without sin for wee are even conceived in sin yet it is not that sin that makes a man a vessell of wrath for if it did then all should bee made by God vessels of wrath But albeit the Apostle signifies that wee are all born children of wrath which is verifyed in respect of the desert even of sin originall yet neither Apostle nor Prophet doth any where give us to understand that all men are made vessels of wrath This phrase includes first the intention of God like a Potter to make such use of them as to make his just wrath appeare upon them and this purpose of God was everlasting not onely as old as every mans generation but as old as the creation of all yea and from everlasting before the Creation Secondly it includes also a fitnesse in the vessell for such an use not fitnesse in the way of desert only such fitnesse being found in all the naturall sons of Adam but fitnesse in respect of Gods purpose to shew wrath Now like as in proportion hereunto the making of a man fit for mercy is the giving of him grace so the denying of grace finally makes him fit for wrath in this sense for as much as God will damn none but such as die in their sins Here I speak of wrath and mercy as they consist in giving salvation or inflicting damnation Lastly if none are ripened for destruction till the refusall of meanes of grace or the committing of grosse and unnaturall iniquity then it followeth that no Infants of Turks and Sarecens are vessels of wrath No nor men of ripe yeers amongst the heathen many of whom never having either refused the means of grace for as much as they never injoyed them and having lived civilly and morally all their dayes Philosopher-like free from grosse and unnaturall iniquity And though all this bee granted you yet if God to that end refuse to shew mercy on them in giving them Faith and Repentance and continues to harden them by denying such grace look how rigorous or unreasonable soever the objection pretended Gods course to bee in complaining of them for their disobedience when God himself hath hardned them in the same degree of rigour and unreasonablenesse it continues still without all mitigation notwithstanding all that you have said hitherto to the contrary Fourthly as for the fourth I have no desire to quarrell with you thereabout Gods judgements indeed Rom. 11. 33. that is his agendirationes as Piscator interpreteth it are unsearchable and his wayes past finding out But you take a course quite contrary to make them nothing unsearchable but easie to be found out For if obduration bee in respect of sin surely there is no unsearchable depth in this And in my opinion the chief wayes of God which the Apostle aimes it in the place alledged consists in having mercy on whom hee will and hardning whom he will and in generall thus in proportion to that which goeth before There was a time when God had a Church without distinction of Jews and Gentiles as before the Flood and after till the bringing of the children of Israel out of Aegypt Again there was a time after this for about 1600. yeers that God had a Church of the Jews in distinction from the Gentiles And since that for the space of about 1600. yeers God hath had a Church among the Gentiles in distinction from the Jews And we look for a time to come when God shall have a Church and that here on earth consisting both of the Nation of the Jews and of the Nations of the Gentiles Three of these states are signifyed by the Apostle immediately before Rom. 11. 30. For even as yee in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past have not beleeved God yet have now obtained mercy through their unbeleef there have wee two of them one past another then present Then follows the third ver 31. Even so now have they not beleeved by the mercy shewed unto you this is part of the second that they also may obtain mercy This is the third which wee look for ver 32. For God hath shut up all in unbeleefe that hee might have mercy upon all Then follows the exclamation ver 33. O the deepnesse of the riches both of the wisdome and knowledge of God for hee knows all courses possible to bee taken both wise and unwise and out of the depth of his wisdome makes choyce of what hee thinks fit O how unsearchable are his judgements for out of all these different courses results such a splendor of the glory of God as no creature till it bee revealed can project nor devise any courses countervailable thereunto when it is revealed and his wayes past finding out FINIS The English of the Latine passages in this Treatise in the severall Pages thereof that are not formerly englished PAge 10. lin 2 3 4. The Apostle saith that we are chosen in Christ as in a Mediatour by whose bloud salvation is procured for us lin 5. As touching the act of God choosing lin 17 18. as in the head The nature of an head is not the nature of a cause meritorious lin 19 20 21. The Apostle saith that we are elect in Christ as in a Mediatour by whose bloud life is precured for us l. 21. a meritorious cause lin 22 23 24. and as in an head from whence these good things are derived to us So that the reason of an head is the reason of a meritorious cause not morally but naturally l. 26. as in the head l. 27. as dead and raised again l. 37. Christ is the head of the predestinate Page 11. lin 5 6. The other reason concerning Christ considered as the head seemeth to depend on these parts Page 12. l. 5. a thing being by accident l. 28. Predestination puts nothing in the thing predestinated l. 31. in all things Page 13. lin 5 6 7 8 9 10 11 12 13 14 15. By the comparing of which sentense it appeares that the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rightly rendred among all It is a Greek phrase lest some one might conceive it ought to be translated in all to wit in all things We are to remember that the Apostle from this verse began to discourse of Christs kingdom in his Church which no man will deny if hee doth but lightly consider the very words themselves and therefore under the universall particle no other thing is comprehended but all believers of all times Christ is the first of them that rise again that among all the Saints both of them that went before and of them that came after he might have the primacy of dignity power and holinesse that so among all hee might have the preheminence not onely in respect of men but also of
condition of obedience as is without all sinne then let your Position runne plainly thus Surely the purpose of Gods just retribution is to give life to the world of mankind upon condition of their being without sinne or of their repentance after obedience To this I answer That there never was any such Covenant of God with man I meane in such sort conditionate and consequently there never was any purpose in God to make any such Covenant with man at least for the time past As for the times to come let them speake for themselves by their owne experience when they come But that never any such Covenant had place hitherto between God and man it is manifest For since the Fall of Adam all being borne in sinne there is no place for such a Covenant as touching the first part of the condition which is of being without sinne And before the Fall of Adam there was no place for this Covenant as touching the latter part of the condition as I presume you will not deny onely the confusion of these two states before the Fall and after the Fall hath brought forth this wild conceit of such a Covenant By that which followeth it seemes that all these conceptions tend to no worse end then to justifie Gods disposition towards the Reprobate And it is great pity that so good an end as the justifying of God should bee brought about by no more congruous courses then these But I would faine know what blemish should redound to the nature of God if hee should intend nothing but death to the world of mankind yet your selfe will acknowledge that hee might have intended nothing but annihilation And is not annihilation as bad as death But your meaning is by death to understand sorrow And is there not just cause to preferre sorrow before death Yea but your meaning is of sorrow in the highest degree and that everlasting Why but if it be no blemish to God to intend nothing but sorrow in seven degrees to the world of mankind why should it be any blemish to him to intend nothing but sorrow in a degree more And if it be no blemish to God to intend nothing but sorrow to the world of mankind for millions of yeares why should it be any blemish to his reputation to intend to the world of mankind nothing but everlasting sorrow Yet whom doe you oppose in this Who ever said that God did intend nothing but death to the world of mankind those on whom you obtrude this conceit doe not affirme this of the world of mankind but onely of the Reprobates if they doe affirme any such thing And why I pray should the Reprobates be taken for the world of mankind rather than the Elect Neither doth any man say that God did intend nothing but death to the Reprobates Hee did intend to them all life as well as death but withall that all the posterity of Adam should be borne or at least conceived in sinne and also that many thousands should perish in that sinne wherein they were conceived and borne And I presume you dare not deny this which yet is the harshest proceeding of God above all others except his dealing with his owne Sonne As for others he intended to expose them to actuall sinnes of infidelity and impenitency by denying to them that grace which alone would preserve them from such sinnes as your selfe spare not to professe and yet for all this you would obtrude upon us a strange conceit and that as very reasonable namely That God did not intend their death onely but their life also whereas God is nothing at all advantaged hereby in his reputation but onely in words which is no reall reliefe to his honour but the adding of another injury if that bee an injury unto him as you conceive namely to mock him also And if wee shall nothing pleasure him by a lye lying for God as man doth for man to gratifie him surely wee shall doe him no pleasure by thus mocking him I would you had tried your strength in oppugning their opinion to the uttermost who maintaine God to carry himselfe as absolutely in the way of Reprobation as in the way of Election I would gladly have considered it But let us consider your present discourse First you say They were in Adam enabled to keep the condition therefore say not God intended nothing but death to them I pray transferre the case to the Angels were not they also enabled to keep the condition of life as well as their fellowes yet did not God grant his Elect Angels such a grace as whereby hee knew they would stand denying such a grace unto the others and that as absolutely as hee granted it unto the other And could hee not as absolutely have granted this grace unto them 〈…〉 and denyed it to them that stood And what would have 〈◊〉 the issue but quite contrary versis luxisset curia fatis Now let any man that is not possessed with a prejudicate conceit consider whether God did not as absolutely will the damnation of the one as the salvation of the other making the one amplius adjutos as Austin speakes then the other For the absolutenesse of Gods Election of Angels is seene by the absolutenesse of his giving them such a grace as to keep them from sinne And if hee doth as absolutely deny others the same grace as hee must needs for before the first sinne of Angels there could bee no cause moving God to deny them grace it will follow that their Reprobation was as absolute as the others Election Yet what a poore relieving of Gods reputation is this to say that Judas had power in Adam to keep the condition of life proposed to him though since his Fall hee hath not yet wee beleeve that Adam is saved who bereaved Judas of his ability and Judas damned for not keeping that whereunto hee had no ability and that through the Fall of Adam Further observe I pray you the miserable consequents of this your Argument as it runnes thus in few words In Adam we were enabled to keep the Condition Therefore say not that God intended nothing but death to the Reprobate By the same reason I may dispute thus In Adam they were enabled to breake the condition of life therefore Say not that God intended nothing but life to his Elect. But as hee intended salvation and not damnation onely to the Reprobates In like sort hee intended damnation and not salvation onely to the Elect Especially considering that not in Adam onely but in themselves also they are able enough to breake it and the best of them have that in them that deserves damnation nothing that deserves salvation As for the Reprobates there neither was nor is any thing in them that sits them for salvation It is strange that these incongruities should not bee discerned or being discerned men should be so little moved with them But these are dayes of vengeance and when a good
this people an heart to feare mee and to keep my commandements alwayes that it may goe well with them and with their children for ever Oh that they were wise that they understood this that they would consider their latter end Oh that my people had hearkened unto mee and that Israel had walked in my wayes I should soon have subdued their enemies and turned my hand against their adversaries Do not all these speeches expresse an earnest and serious affection in God as concerning the conversion and salvation of this people whereof sundry died in their sinnes It is true God might have given them such hearts as to have feared and obeyed him which though hee did not yet his will that they had such hearts was serious still To cleare it by a comparison The father of the family hath both his son and servant dangerously sick of the stone to heale them both the father useth sundry medicines even all that art prescribeth except cutting when hee seeth no other remedy he perswades them both to suffer cutting to save their lives they both refuse it yet his sonne hee taketh and bindeth him hand and foot and causeth him to endure it and so saveth his life His servant also hee urgeth with many vehement inducements to submit himselfe to the same remedy but if a servant obstinately refuse hee will not alwayes strive with him nor enforce him to such breaking and renting of his body But yet did not his Master seriously desire his healing and life though hee did not proceed to the cutting asunder of his flesh which hee saw his servant would not abide to heare of So in this case both the elect and men of this world are dangerously sicke of a stony heart to heale both sorts the Lord useth sundry meanes promises judgements threatnings and mercies when all faile hee perswades them to breake their hearts and the stone thereof with cutting and wounding of their consciences when they refuse hee draweth them both the one with his almighty power the other with the cords of man viz. such as are resistible to this cutting and wounding that their soules might live and the elect are brought to yeeld and the men of this world break all cords asunder and cast away such bonds from them Shall we now say God did not seriously desire the healing of such mens hearts because hee procured not to bind them with strong cords to breake them with such woundings as they will not abide to heare of Thus having laid downe the grounds of my judgement touching the first Point That there is a will and purpose in God for to reward the world as well with life upon condition of obedience as with death upon condition of disobedience I come now to the grounds of the second Point You proceed in clearing a difficulty devised and shaped without all ground as if any sober man would find it strange that a conditionate will of God should not be accomplished as often as the condition failes And to this purpose you make use of the nature of a disjunct axiome All-along I savour others that have grased here yet have not rested themselves contented with this but proceeded further to more erroneous opinions A second objection you propose in the second place the solution whereof you seeme to travell with much more than of the former and yet the objection is altogether as causelesse and without all just ground as the former I have now been something more than ordinarily conversant in these Controversies for the space of seventeen yeares I never yet met with any of our Divines or any other that made any question whether Gods will being granted to passe on any object were serious yea or no I should thinke there is no intelligent man living that makes any doubt of this but puts it rather out of all question that whatsoever God wills hee wills it seriously I confesse the Arminians doe usually obtrude some such things on our Divines yet not altogether such for they doe not obtrude upon us as if wee said God doth not will seriously that which hee willeth but rather that hee doth not seriously exhort and admonish all those whom hee doth admonish to beleeve and repent as if hee made shew onely of desiring their obedience and salvation when indeed hee doth not Yet you seeme to sweat not a little in debellating this man of straw Upon these termes I might easily dispatch my selfe of all further trouble in examining your elaborate Answer to so causelesse an Objection but I will not for it may be you insperse something by the way of opposition to that which you doe professe which is this That God doth not at all will the obedience and repentance of any but those who are his Elect. And I would not pretermit any evidence you bring to countenance your cause in opposition to our Tenent unanswered That Gods Oath or Covenant or the workes of any Person in the Trinity tends to the end by you mentioned namely to give life to the world is utterly untrue Likewise it is utterly untrue that you have hitherunto proved any such thing For that which you here deliver as Gods end in giving life is proposed simply and absolutely but that which hitherunto you have endeavoured to prove is onely this that Gods will was to give the world life conditionally to wit upon their obedience and repentance and that as in the last place coming to the point you have expressed it in a disjunct axiome thus To give life to the creature upon his obedieace or to inflict death upon his disobedience Now let any sober man judge whether in this case the will of God be more to give life than to inflict death more passing upon the salvation of the creature than upon his eternall condemnation Could you prove that God doth will at all the salvation of any other save his Elect I would forthwith grant hee wills it seriously I should thinke it no lesse than blasphemy to thinke that God doth either will or sweare or covenant or doe that which hee doth not seriously as blasphemy consists in attributing that to God which doth not become him I nothing doubt but that if all and every one should beleeve and repent all and every one should be saved and none other thing hitherto have you so much as adventured to prove in this particular whereupon now we are But then it behoves you to look unto it on the other side how you cleare your selfe from blasphemy in the same kind while you maintain that God doth will the salvation of those which shall never be saved which not in my judgement only but in the judgement of Austin of old doth mainly trench upon Gods omnipotency for if hee would save them but doth not hee is hindered and resisted by somewhat and consequently his will is not omnipotent nor irresistible And more than this here-hence it will follow that either God continues still to will their
all angels lin 23 24 25 26. that alwayes in every life he may be chiefe and principall in grace and glory in generation and resurrection as well in visible as in invisible creatures Page 14. lin 17 18 19 20 21 22 23 24 25. If Christs predestination and ours be considered as touching the act of God predestinating so the one is not the cause of the other for the same thing cannot be the cause of it selfe but by the same divine act both Christ and we are predestinated therefore the predestination of Christ is not the cause of our predestination But if it be considered as touching the effect seeing the effect of our predestination is grace and glory and the adoption of sonnes so it is to be said that the predestination of Christ is the cause of our predestination both the cause efficient and the cause exemplary l. 32. first l. 33. latter Page 15. lin 28 29 c. a being by accident Page 16. l. 14. God only permitting them as they are evill lin 16 17. not any thing comes to passe unlesse God will have it come to passe either by suffering it to come to passe or himselfe working it Page 21. l. 3. the reason whereof is derived from the reason of the end designed Page 26. l. 10. the reason of the end Page 27. lin last thirteen 1. Of all things which God from everlasting did in his mind devise to doe the first was the hypostaticall union of the divine Word The second was the predestination of all the elect The third was the condition of the nature of things And therefore supernaturals are before naturals and the order of nature presupposeth the order of grace 2 The fore-knowledge of no future thing is in the mind of God supposed to goe before predestination but all things follow from it and so farforth that God decreed nothing at all from eternity to doe nor in time doth he permits nothing or intends whether naturall or supernaturall whether it be of great weight or of least weight or of no weight which proceeds not there-hence and is the effect and means of the predestination of the elect and of Christ So that all things fall under the order of the divine predestination as means ordained to the glory of Christ and of his Saints Pag. 28. 3. There is no other providence in God preceding predestination to wit from which providence proceed things naturall and some other effects supernaturall but there is one onely providence and that is predestination from which all things throughout proceed without all exception So that according to this conclusion the whole universe as it comprehends things naturall and supernaturall things good and evill substances and accidents and all wayes throughout of being and working not onely in generall but in speciall and individuall are to be considered as the onely totall object of divine predestination so that not any one thing is without the breadth of its object and which falls not under that act of predestination 4. If there had not been a predestination of Gods elect nothing at all had been in the nature of things Therefore I hold this as certaine that unlesse Christ had been to come into the world there had been no predestination of the elect made by God and if no predestination had been by vertue whereof all things follow there should have been neither heaven nor earth nor other elements nor living things nor men nor angels nor sins nor devils nor reprobates and last of all that I may conclude in one word God alone had been and nothing else had been besides God neither naturall nor supernaturall neither good nor evill we speak according to the common law and order of things and according to those ends which probably we conceive God to have had in the making of creatures For our purpose is not at all so to tye the majesty of the divine power to the weaknesse of our apprehensions to deny that God could such is his absolute power make and ordaine the nature of things without dependance upon grace and glory and grace without dependance upon Christ our Lord. Pag. ibid. five last lines Behold where look by what reason Christ is said to be Gods and the predestinate are said to be Christs by the same reason all naturall things whether present or to come whether life or death are said to be the predestinates owne things But so it is that Christ is therefore said to be Gods and the elect are said to be Christs because Pag. 29. God is the end of Christ and Christ is the end of the elect that is because Christ is ordained unto God as unto the end and the elect unto Christ as unto the end and unlesse hee that is God were the first end or the manifestation of his glory there should be no Christ and if there were no Christ there should be no elect therefore altogether by the same reason the creatures are therefore said to be theirs who are elect because they are for the elect and the elect are the ends of them and so if the elect should not have been no natures of the creatures should have been Pag. ibid. l. 9 10 c. He hath chosen us in him before the constitution of the world Now hee speaks of Christ man to wit of Christ the head as Hierome expresseth upon that place and it appeares most plainly by the text Certainly either I am deceived or Saint Paul intends not that onely to wit that God hath chosen us in Christ before the true and reall constitution of the world which was made in time now six thousand yeares agoe For that God had chosen us in Christ before the temporall creation of all things was no great thing nor worthy of so great a pen for so he chose oxen and stones For he decreed them and fore-saw them before the creation of things in time or before he made any thing in time now before the constitution of the world and from everlasting he devised them and determined to make them Therefore Paul intends some higher and more divine matter to wit that God in his eternity when he devised with himselfe the creation of the world even before that in order of reason he devised with himselfe concerning the election of his elect and even then I say he had intended and fore-seen Christ and in him he had chosen the predestinate lin 27 28 c. a most efficacious reason Every one willing things ordinately first willeth the end and of means those means which are nearer to the end But Christ and the predestinate and therefore all supernaturals are nearer to the end that is to the manifestation of the divine goodnesse than all naturall things therefore supernaturals are willed by God before naturals and the manifestation of the goodnesse of God before them all because we consider it as the end of all lin 37. 38. After what order and manner things are determined with God Pag. 30.
the criticall point Pag. 115. l. 33. the outward works of the Trinity are indivisible Pag. 121. l. 2. such as should be saved Pag. 122. l 1 2. they encreased the errour concerning God they took away the feare of God Pag. 125. l. 11 12. into a mind void of all judgement l 20. from the beginning Pag. 127. l. 10. of old fore-written to this judgement Pag. 129. l. 28. the pure masse l. 29. the corrupt masse Pag. 132. l. 38. suits at law Pag. 133. lin 31 32 33. moreover this metaphor is taken from hence that Gods eternall whereby the believers are ordained to salvation is called a book Pag. 137. l. 24. righteousnesse of condecency Pag. 140. l. 20 21. The love of good liking the love of wel-doing Pag. 141. l. 10. the will of the flesh l. 25. to an outward amendment of life Pag. 146. l. 11. is not liberty but contumacy Pag. 147. l. 15 16 17 18 19 20 21. what patience soever God shewes yet who shall repent unlesse God gives repentance None of these whom God hath not predestinated doth God bring unto true and wholsome repentance whereby man is reconciled unto God in Christ whether hee affords them greater patience or as great God brings to repentance but whom whom hee hath predestinated Pag. 185. lin 9 10. more helped l. 11 12. to be able if hee would to will what he could l. 13. helps or succours Pag. 187. l. 22. as touching the act of God predestinating l. 23. as touching the act of God reprobating l. 25. as touching the act of God willing Pag. 191. l. 4. not by infusing malice or naughtinesse but by not infusing grace Pag. 193. l. 15. no man becomes most foule at first l. 18. No old man fears God Pag. 195. lin 21 22. The same as the same alwayes works the same Pag. 202. l. 12. unequall heifers are not fit to plough under the same yoke Pag. 203. l. 17. by infusing malice but by not infusing grace Pag. 205. l. 3. not as touching the affection l. 4. but as touching the effect Pag. 212. l. 15. In the generall lurk many equivocations Pag. 224. lin 27 28 29. Thou art under the wrath of God therefore worship God who is easie to be intreated For upon thy prayers hee will pardon thee and his anger will be appeased Pag. 227. l. 27. of duty not of fact Pag. 229. lin 17 18 19 20 21 22 23. To God without doubt look how easie it is to doe what he will as easie it is not to suffer that to be which he will not have to be Unlesse we believe this wee must renounce the first article of our Creed whereby wee professe to believe in God the Father who is almighty For he is not called omnipotent but to shew that whatsoever hee will doe that he can doe neither can the effect of an almighty power be hindered by the will of any creature Pag. 230. lin 28 29. Exhortation not made but despised l. 32. if I had known it I would have done it if I had heard I would have believed Pag. 232. l. 33. on Gods part on mans part Pag. 258. lin 7 8. O Roman thou dost undeservedly suffer for the sins of thine Ancestors Pag. 262. lin 31 32. that they may profit to the outward amendment of their life to the end that their punishment may be the milder Pag. 263. l. 24. the will of suffering sin and inflicting damnation for their sin Pag. 283. lin 31 c. what is this that you say when they are said to be given over to their lusts they are to be understood as men left by divine patience not compelled into sins by Gods power as if the Apostle had not put both these together both patience and power when hee saith But if God willing to shew wrath and demonstrate his power suffered in much patience the vessels of Gods wrath fitted or prepared for destruction Yet which of these two doe you say is that which is written And the Prophet if hee shall erre and speake I the Lord have deceived that Prophet and I will stretch out mine arme upon him and cut him off out of the midst of my people Israel Is this patience or power choose which you will or confesse both Yet you see that the sin of him who prophecyeth falsly is also a punishment of sin And when it is said I the Lord have deceived that Prophet will you say here also that this is to be understood as if it were said I have deserted him that by reason of his merits he is seduced that he might erre Be it so if you will yet after this manner he was punished for his sins that by prophecying that which was false hee might sin But look unto that which the Prophet Micheas saw to wit The Lord sitting upon his throne and the whole army of heaven stood about him on his right hand and on his left And the Lord said Who shall perswade Ahab the King of Israel that he may goe up and fall at Ramoth Gilead and one spake on this manner and another on that And there came forth a Spirit and stood before the Lord and said I will perswade him And the Lord aid unto him Wherewith And he said I will goe forth and will be a lying Spirit in the mouth of all his Prophets But this very thing was also a punishment of sin God judging God sending an evill Angel That wee may more clearly understand how it is said in the Psalme that hee sent the wrath of his indignation by evill Angels But did God erre in this did he judge or doe ought unjustly or rashly in this Farre be it from us so to think But the Prophet spake not in vaine when hee said Thy judgements are a great depth The Apost be doth not cry out in vaine when hee saith O the depth of the riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out For who hath known the mind of the Lord or who hath been his Counsellour or who first gave unto him that hee might be recompensed And againe in the same Chapter it followeth For this cause God gave them over to the lusts of uncleannesse You heare that for this God gave them over and you vainly inquire How it is to be understood that God gave them over taking much paines to shew that God gives men over in such manner by deserting them But after what manner soever God gives them over for this cause God gave them over For this hee deserted them And you see Gods giving of them over what kind of desertion soever it be and after what manner soever you understand the things which followed hereupon For the Apostles care was to shew how great a punishment it is to be given over of God to the lusts of uncleannesse whether by forsaking them or after what other manner soever whether explicable or inexplicable whereby God doth this who is both good and just in an unspeakable manner FINIS Answ Exam. Phil. 2. Answ 1. Exam. 2 Tim. 1. 9. Answ 2. Exam. Answ 3. Col. 1. 18. Rom. 8. 29. Col. 1. 16. Exam. Answ 4. Exam. 1. Vers 10 27. Eccles 3. 11. Answ Exam. Answ 1 Tim. 1. 16. Exam. Answ Exam. Answ Examin Answ Examin Answ Exod. 34. 6 7. Examin * Exod. 34 6. Exod. 31. 28 29. Answ Examin Answ Examin Answ Examin 2 Tim 4. 2 Thessa 1. Answ Examin Vindiciae gratiae ' Dei lib 3. dig 2. Answ Examin Answ Examin 〈…〉 10. Answ Examin Gen. â— Esa 1. Enchirid. cap. 95. Judg. 9. Answ Examin Jer. 13. 17. Answ Examin 2 Tim. 4. 1 Thes 1. 2 Tim. 1 9. Answ Examin Answ Examin Answ 2. John 8. John 3. Examin Act. 26. 9. Answ Examin Answ Use 1. 2. 3. 4. 5. 6. Examin 4 Doubt Quest 4. Answer Exam. 1 Cor. 2. 14. Rom. 8. Dent. 30. 6. Exam. Exam. Answer Rom. 11. 1. 8. 9 10. compared with Psal 69. 21 to 28. See also Rom 1. 26 27 28 Psal 81. 11 12. Exam. Rom. 9. 18. Exam. Jer. 32. 40. Answer Exam. Answ Exam. Psal 191. 1. Rom. 1. 20. Act. 14. 17. Act 17. 26 27. Esa 63. 17. Deut. 29 4. seems Ezek. 24. 13. Exam. Answ Rom. 1. 21. 28. Act. 7 51. Luk. 19. 24. Mat. 27. 21 22 Joh. 3. 43. Exam. Answ Rom. 1. 29. Luk. 16. 11 12. Acts 16. 46. Lukc 19. 42. Mat. 21 41 42. Exam. Col. â— Exam. Answer Col. 1. 3. Rom. 14. 9. John 3. 35. Mar. 28. 18. Phil 1. 8 9 10 11. Mark 10. 14. â—â—am The Examination must proceed according to this correction Exam. * Indeed it should bee not Covenant as my Copy had it but current as a friend shewed mee how to correct it Rom. 8. Analysis Exam. Exam. Exam. 1 Cor 7 Exam.