transgression of some Law so every punishment is the revenge of some sin upon which it follows that if a mans sin is from himself 't is from himself that he is punisht And as the Law is not the Cause but the * Occasion only of sin so God is not the Cause but the inflicter only of punishment for so saies the Apostle Sin taking occasion by the Commandement wrought in me all manner of Concupiscence for without the Law sin was dead That which is good not being made death but sin working death by that which is good God and his Law are each of them the Causa sine qua non the Condition without which sin and punishment could not have been for without Law no sin without God no Reprobation but not the Energetical efficient Cause of which sin punishment were the necessary effects For if God had made a Hell by an absolute purpose meerly because he would that some should suffer it and not in a previous intuition of their sins Damnation had been a Misery but not a Punishment as if a Potter makes a vessel on purpose that he may break it which yet none but a mad man can be thought to do or if a man meerly for recreation cuts up Animals alive which yet none ever did that I can hear of except a young Spanish Prince it is an Infelicity and a torment but no more a punishment than it is any thing else Indeed the Common people who doe not understand the just propriety of words make no distinction many times betwixt Pain and Punishment not considering that Punishment is a relative word of which the correlative is breach of Law and therefore is fitly exprest in Scripture by the mutual relation betwixt a Parent and a Child when lu◠hath * conceived it bringeth forth sin sin being perfected bringeth forth death Iam. 1. 15. which is as much as to say according to the propriety of the Apostles words sin is the parent and death is the childe Now there cannot be a child without a parent for they are relata secundum esse much lesse can the child be before the parent for sunt simul natura dicuntur ad convertentiam Upon which it followes that punishment could not be ordained by God either without sin or before it or without respect and intuition of it which yet the great * Mr. Calvin does plainly say I say it could not because it implies a contradiction For though God could easily make Adam out of the earth and the earth out of nothing yet he could not make a sinful Cain to be the son of sinful Adam before there was an Adam much lesse before there was a sinful one because it were to be and not to be at the same time Adam would be a Cause before an entity which God Almighty cannot do because he is Almighty So that when the Romanists assert their Transubstantiation or the posterity of Marcion their Absolute decree of all the evil in the world both pretending a Reverence to Gods omnipotence they doe as good as say †those things which are true may therefore be false because they are true or that God is so * Almighty as to be able not to be God that being the Result of an Ability to make two parts of a contradiction true so said S. Austin against Faustus and Origen against Celsus Whensoever it is said God can do all things 't is meant of all things that become him So Isidore the Pelusiote But to return to that argument in the pursuit of which I have stept somewhat too forward if Gods preordination of mans eternal misery were in order of nature before his prescience of mans sin as Mr. Calvin evidently affirms in his Ideo * praesciverit quia decreto suo praeordinavit setting Praeordination as the Cause or Reason or praevious Requisite to his Praescience either mans Reprobation must come to passe without sin or else he must sin to bring it orderly to passe which is to make God the author either of misery by it self without relation to sin or else of sin in order to misery The first cannot be because God hath * sworn he hath no pleasure in the death of a sinner Ezek. 33. 14. much lesse in his death that never sinn'd And because if it were so the Scripture would not use the word Wages and the word Punishment and the word Retribution and the word Reward Hell indeed had been a torment but not a Recompence a fatal Misery but not a Mulct an act of power but not of vengeance which yet in many places is the stile that God speaks in Vengeance is mine and I will repay Rom. 12 19. Nor can the second be lesse impossible it having formerly been proved that God is not the Author of sin he hath no need of the sinful man whereby to bring mans Ruine the more conveniently about and most of them that dare say it are fain to say it in a Disguise Some indeed are for ligonem ligonem but the more modest blasphemers are glad to dresse it in cleaner phrase A strange {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Divinity to put the 1 child before the parent the 2 wages before the work the 3 end before the means the Reprobation before the sin yet so they do who make the Decree of Reprobation most irrespective and unconditional and after that say that whom God determines to the end he determines to the meanes To put the horse upon the Bridle is a more rational Hypallage For by this Divinity eternal punishment is imputed to Gods Antecedent will which is called the first and sin to his consequent will which is the second The first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the other only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} punishment chiefly and sin by way of consecution Men are bid not to sin ex voluntate signi or revelata but are determin'd to it ex voluntate occulta or beneplaciti Distinctions very good when at first they were invented for better uses the former by S. Chrysostome from whom it was borrow'd by Damascene and from him by the Schoolmen But I say they all were used to very contrary purposes by them and by these who endeavour'd to repel those Fathers with their own weapons as the elaborate †Gerard Vossius does very largely make it appear I am sorry I must say what yet I must saith * Tertullian when it may tend to edification That the Lord God merciful and gracious long-suffering abundant in goodnesse and truth who is all Bowels and no gall who hateth nothing that he hath made who in the midst of Iudgement remembreth mercy ever forgiving iniquity transgression and sin is exhibited to the world by the Authors and Abetters of unconditional Reprobation as a kind of Platonick Lover of so excellent a Creature 's everlasting misery Which if
fatal shelves whereon my own small vessel hath been soundly dashed and many others much greater as it were shipwrackt before mine eyes This entirely is the reason why I have hovered a long time betwixt the Absolutenesse of a Decree and the Liberty of a Will like a trembling Needle betwixt two Load-stones or rather like a man newly walking upon a Rope who so ballanceth his body with his two hands that his continuall fear of falling down is the onely Tenure by which he stands I dare not for my life be so bold as the Pelagians nor yet so bloudy as the Manichees I would not split my judgement on the Symplegades of two intolerable mischiefs either by robbing God of his Efficiency in any one Act which is naturally good or by aspersing his Holinesse in any one Act which is morally evil I do endeavour to keep my self and others committed to my keeping both from the rock of Presumption and from the gulf of Despair I steer as carefully as I can in this so dangerous Archipelago betwixt the nature of Gods will and the condition of mine own that so my Confidence may well consist with my Humility I dare not impute to God what is unworthy for him to own nor arrogate to my self what is Gods peculiar and therefore settle my minde and my judgement upon these two Grounds The two Principles or Grounds of my Belief in this businesse I. THat all the Evil of sin which dwelleth in me or proceedeth from me is not imputable to Gods will but entirely to mine own The Serpent and the protoplast were promoters of my guilt but my God was no promoter either of their guilt or mine When the Serpent speaketh a lie he speaketh of his own He is the Father of lies and the works of your father ye will do Iohn 8. 44. II. That all the good which I do I do first receive not from any thing in my self but from the special Grace and favour of Almighty God who freely worketh in me both to will and to do of his good pleasure Phil. 2. 13. CHAP. I. 5. IF these are Principles to be granted my work is done for these are the Grounds on which I build my judgement and these are the Touchstones by which I try it Whatsoever I believe concerning Election or Reprobation and those other Questions which are depending I doe inferre from these Truths which as I suppose cannot possibly deceive me And whilst I stand to these Grounds I am not able to quit my judgment how little soever it shall be liked by such as are wittily unreasonable So that my Principles be right I care not whether they carry me whilst Scripture and my best Care are both Guides in my conveyance For where the Premisses are true the Conclusion cannot be false All that needeth to be car'd for in the progresse of my search is the legality of the deduction which if it be wrong I shal be glad to hear of it for my instruction and if it be right it cannot chuse but be Truth which leaps naturally forth from the womb of Truth 6. If by any inadvertency either in me or the Reader my words seem to clash with my Belief it is by no other misfortune than befell S. Austin when he used such expressions against the Pelagians as seemed to contradict what he had spoken against the Manichees and yet he professeth it was not his judgement but his style onely that was changed The saying of Bucer is remarkable and the more because it was Bucers That there was no such harm in what was said by the learned both ancient and modern concerning the freedome of the VVill if things were taken as they were meant that is to say by the right handle and that would oftener be done if the persons of some men were not a prejudice to their Cause for I find the same words may pass with favour from one which would not be endured should they be spoken by another One short example will not be burdensome to the Reader Doctor Twisse himself hath said expresly That the Iustice of God doth not appear in the absolute or simple condemnation of his creature but in the condemnation of it for sin Thus he speaketh in his Preface which is most of it spent against Arminius I did but say the same words to some admirers of Dr. Twisse and yet was counted an Arminian which makes me heartily desire that I may meet with unbyast and impartial Readers that whatsoever I shall say in these following papers may be compared with the two Principles which I have just now laid I disallowing all that disagreeth with those principles as the unhappinesse of my Pen or the unsteadinesse of my brain I desire all may goe for no more than it is worth If I seem to any man to be overtaken in a fault he shall doe well to restore me in the spirit of meeknesse remembring himself lest he also be tempted If I am thought to be in the wrong by those that think themselves onely in the right they can conclude no worse of me than that I am not infallible If in any thing I erre it is for want of apprehension not my unwillingnesse to apprehend nor am I severely to be censur'd for being every whit as dull as those thousands of thousands who have thought as I doe I hope my Reasons will make it appear that if I erre I am not affectedly but invincibly ignorant and so for being most unpassionately I am most pardonably erroneous Or if I am thought not to be so I desire one favour from them that so think even that all my faults whether real or supposed may rather be laid upon my person than imputed to my Cause 7. Before I come to prove any thing from the first of my Principles I foresee a necessity to prove my Principles to be true for though the foolishnesse of man perverteth his way yet his heart fretteth against the Lord There are men in the world of no small name who have told the world both out of the Pulpit and from the Presse that all the evill of sin which is in man proceedeth from God onely as the Author and from Man onely as the Instrument whether or no I am deceived let the Reader judge by this following Catalogue of Expressions I forbear to name the Authors in meer civility to their persons But I have them lying by me very particularly quoted and will produce them if I am challenged by any man's Doubt or Curiosity The Expressions are such as these to begin with the mildest That all things happen not onely by Gods Praescience but by his expresse Order and positive Decree Whereby many from the womb are devoted to certain and inevitable Destruction that by their misery Gods Name may be glorified That God directeth his voice to some men but that they may be so much the deafer he gives light unto them but that they
the Apostle had foreseen an objection that the word all might be restrained unto the houshold of Faith he prevents it by a distinction of general and special For if he is a special Saviour of believers he is a general Saviour of those that are unbelievers not that unbelievers can be saved whilest they are obstinate unbelievers but upon condition they will repent and believe else why should the Apostle affirm the Saviour to be of all and then come off with an especially to them that believe Certainly if it is every mans duty to believe in Christ Christ dyed for every man And this very argument is not easily answered in the very confession of Dr. Twisse who yet by and by saies 't is easily answered and yet he leaves it without an answer he only scornes it and lets it passe Twiss. in Respon. ad Armin. Praefat. p. 16. col 2. This is secondly confirm'd from the Apostle's way of arguing 2 Cor. 5. 14. If one died for all then were all dead This is the major Proposition of an hypothetical syllogisme in which the thing to be proved is that all were dead and the Medium to prove it is that one dyed for all Now every man knows that understands how to reason that the argument of proof must be rather more than lesse known than the thing in question to be proved so that if it be clear that all men were dead by the fall of the first Adam it must be clearer as St. Paul argues that life was offered unto all by the death of the second Adam and if none were dyed for but the Elect then the Elect only were dead for the word all must signifie as amply in the Assumption as it does in the Sequel or else the Reasoning will be fallacious and imperfect The Apostle thus argues If one dyed for all then were all dead But one dyed for all that must be the Assumption Therefore all were dead Whosoever here denies the Minor does before he is aware condemn the Sequel of the Major and so gives the Lie to the very words of the Text which I can look for from none but some impure Helvidius who would conclude the greatest falsehoods from the word of Truth This is thirdly confirmed from the saying of the Apostle Rom. 11. 32. that God concluded all in unbelief the Gentiles first verse 30. and afterwards the Iewes verse 31. that he might have mercy upon all From whence I inferre that if this last all belong to none but the Elect then none but the Elect were concluded in unbelief But it is plain that all without exception were first or last concluded in unbelief therefore the mercy was meant to all without exception Lastly it is confirm'd from those false Prophets and false Teachers 2 Pet. 2. 1. who though privily bringing in damnable heresies even denying the Lord that bought them and bringing upon themselves swift destruction yet it seems they were such whom the Lord had bought So far is God from being the Cause of mans destruction by an absolute irrespective unconditional Decree that he gave himself a ransome even for them that perish They were not left out of the bargain which was made with his Iustice but the Apostle tels us they were actually bought He whose blood was sufficient for a thousand worlds would not grudge its extent to the major part of but one He was merciful to all men but the greatest part of men are unmerciful to themselves He is the Saviour of all but yet all are not saved because he only offers does not obtrude himself upon us He * offers himself to all but most refuse to receive him He will have no man to perish but repent by his Antecedent will but by his Consequent will he will have every man perish that is impenitent Which is sufficient to have been said for the negative part of my undertaking That the cause of Damnation is not on God's part in which if any one Text be found of power to convince let no man cavil at those others which seem lesse convincing If any one hath an objection let him stay for an answer till his objection is urged It might seem too easie to solve objections of my own choice or confute an argument of my own making and therefore I passe without notice of common shifts and subterfuges till I am call'd to that Drudgery to the second part of my enterprise which is the affirmative 16. That man himself is the cause of his eternal punishment Which though supposed in the negative must yet be proved to some persons who are prevailed upon by fashions and modes of speech and will deny that very thing when they see it in one colour which they will presently assent to when they behold it in another He who is very loth to say that God is the Author of sin and damnation will many times say it in other termes and therefore in other terms it must be proved that he is not O Israel thou hast destroyed thy self but in me is thine help Hosea 13. 6. They that privily bring in Damnable Heresies shall bring upon themselves swift destruction The foolishness of man perverteth his way And as when lust conceiveth it bringeth forth sin so when sin is finished it bringeth forth death Iam. 1. 15. If death is that monster of which sin is the Dam that brings it forth how foul a thing must be the Sire and can there be any greater blasphemy than to bring God's Providence into the pedigree of Death Death saith the Apostle is the wages of sin Rom. 6. 23. and wages is not an absolute but a relative word It is but reason he should be paid it who hath dearly earn'd it by his work It is the will of man that is the servant of sin Disobedience is the work Death eternal is the wages and the Devil is the pay-master who as he sets men to work to the dishonour of their Creator so he paies them their wages to the advancement of his glory From whence I conclude with the Book of Wisdome God made not death neither hath he pleasure in the destruction of the living for he created all things that they might have their being and the generations of the world were healthful and there is no poyson of Destruction in them nor the kingdome of death upon the earth But ungodly men with their words and works call'd it to them and made a covenant with it because they are worthy to take {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} part with it 17. I will confirm this truth by no more than one Reason which if it is not the best doth seem to me to be the fittest as being aptest to evince both the connexion and necessity of my first inference from my first Principle It is taken from the nature and use of punishment which as soon as it is named doth presuppose a Guilt for as every sin is the *
doth run this way And not to trouble my Reader with such a Catalogue of particulars as I gave in before for a Conditional reprobation which yet I think were very easie upon a very small warning I will content my self at present to prove what I say from the confessions of Beza and Doctor Twisse First Beza in his Comment upon Rom. 11. 2. rejects the Iudgement of the Fathers because they are not as he would have them for the absolute irrespective unconditional way And Dr. Twisse confesseth that all the Ancients before St. Austin did place the object of God's Election in Fide praevisa At which St. Austin was so far from being any way displeased as that with very great reverence to their Authority he made it appear to be an innocent and harmlesse Tenent He affirmed that all the Fathers who lived before himself agreed in this That the Grace of God is not prevented by humane merits Which one profession he thought sufficient for the asserting of the free Grace of the Divine praedestination To which saying of St. Austin because I find that Dr. Twisse doth very readily subscribe I ought in reason to be secured from any very hard censure because I am not an affirmer of humane merits much lesse do I place them in a precedency to Grace 60. I conclude with a desire of so much liberty of conscience as to believe with St. Paul That God is a respecter not of * Persons but of * Works That my sins are perfectly and entirely mine own And that if I do any thing that is good it is not I that do it but the a Grace of God that is in me Yet so as that I can b do all things through him that strengthens me And who doth so strengthen as that I may do them but not so force me as that I must In this and every other thing I have been long since taught by Vincentius Lirinensis whom I shall ever observe to the utmost of my discretion to opine with the most and most judicious rather than with the fewest and least discerning Opiniastrete is a fault but Fallibility is none If my Teachers are in the right they have knowledge enough to make me moderately instructed if they are anywhere in the wrong they have authority enough to make me pardonably erroneous if I have not perspicacity to comprehend them as they deserve it seems they have Depths enough to prove I am invincibly ignorant The End A Post-script HAving been many times desired and at last prevailed with to permit these Notes a second time unto the Presse I somewhat more than intended for I had made some preparations as well by adding many things as by omitting some * * I mean the things that are personal onely by way of Remonstrance or Apologie and not exactly material to the Questions under Debate few to have improved and advanced them into the dignity of a Volume to which in justice as well as modesty they have not hitherto pretended But I was prompted by second thoughts to which I commonly submit my first onely to add such running Titles over the heads of the Pages with such notifications of the chapters and sections relating to them as seemed to be of advantage to common Readers neither inlarging nor diminishing the things themselves but taking care to have them printed not onely page for page but line for line as they were before And to this course I was led by two reasons more especially First that no correptory Correptor might have any pretence for new Inventions and not onely no cause but no occasion to accuse me of Tergiversation Next that the Reader might discerne with his greatest ease in what an incomparable manner both my words and pages had been misquoted by my Correptor in his Aspersions and how truly cited by me in my Defence Whosoever shall have the patience to view the structure here laid and those unquestionable Pillars on which it lies or shall be at the pains to compare the Rivulets with those * * p. 6. two Fountains from whence they stream He will think it more than strange that any man should be transported with such exorbitancies of passion as to load me with dirt for no other reason than that he hated to see me clean that so much money and sweat and time and conscience should be so lavishly laid out in such impure and cheap stuffe as Pelagian Socinian Jesuitical Atheistical Dragon Devil Impudent Diabolical Satanical Blasphemer and a world of merchandize besides fetcht from the same place of Traffick and all for no other cause or provocation than my clearing God's Will and laying blame upon mine own This kind of usage puts me in mind of what was said by King Iames in that Preface which he made to his Basilicon Doron * * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Praes. ad lect. p. 6 7. If the charitable Reader will advisedly consider both the method and matter of my Treatise he will easily judge what wrong I have sustained by the carping at both I would have thought my sincere plainness in the first part should have dâ—tted the mouth of the most envious Momus that eveâ— hell did hatch they are the Kings own words from â—aâ—king at any other part of my Book upon that Ground except they would alledge me to be contrary to my self which in so small a Volume would smell of too great weakness s 〈…〉 pperiness of memory * * Ibid. p. 16. Some fraughted with causelesse envy at the Author did greediâ—y search out the Book thinking their stomach fit enough for turning never so wholsome food into noisome and infective humors which hath inforced the untimous divulgating of this Book far contrary to my intentions as I have already said * * p. 20. Well leaving these new Baptizers and Blockers of others mens Books to their own Follies I return to my purpose This again puts me in mind of what was said by another King to whom King Iames was but a Subject ††Mat. 10. 24 â—5 If they have called the Master of the house Beelzebub how much more shall they call them of his household The Disciple is not above his Master nor the servant above his Lord it is enough for the Disciple that he be as his Master and the servant as his Lord So that I have no reason to afflict my self with any Calumnies already past or to flatter my self with any hopes that I shall be able to prevent them for the time to come for when the children of Men are set upon it to be injurious neither the Serpent nor the Dove nor both together can escape them Had there been place of evasion either for innocence or circumspection innocence giving no cause and circumspection cutting off occasions sure Iohn the Baptist had not been slander'd much lesse our Saviour Yet were they each of them slander'd not onely upon
divers but upon contrary pretences Iohn came unto the world neither eating nor drinking and they said He had a a a Mat. 11. 18. Devil Our Saviour came both eating and drinking and they said Behold a man b b verse 19. gluttonous and a wine-bibber Now because it is evident that let a mans conversation be what it can be he must eat or not eat drink or not drink no man therefore hath an exemption from being smitten with the Tongue For if he is seen either eating or drinking he is liable to be called either a Glutton or a Drunkard because Gluttons and Drunkards do eat and drink And if he is seen neither eating nor drinking he is apt to be reported to have a Devil because a Devil doth neither eat nor drink From all which I gather That the disease of evil and false-speaking which a late Author in two words hath called Correptory Correption is sooner cured by a mans carelesnesse than prevented by his care For some are able to create as well the matter as the form of their Inventions and if we will not be so liberal as to * * 1 Tim. 5. 14 give them occasion they will then be so bold as to take occasion without our leave What I speak on this Theme is not only in relation to those unparallell'd Inventions already publickly discovered but in relation to some which have happen'd since which if they had not since happen'd I had not made the least reflection upon that which was sufficiently made known before There is it seems by the effect a generation of men who when they cannot hurt publickly by force of Argument or dint of Pen they love to try a more secret and private way saying within themselves as once they did of Ieremiah c c Jer. 18. 18. Come let us devise devises against him come and let us smite him with the tongue There are certain Rumigeruli whose Trade in English is expressed by Whisperers and Tale-bearers who having d d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Tim. 5. 13 learnt to be idle as the Apostle speaks of some young widows and being perfect in that kinde of learning go wandering about from house to house nor is that the worst of them for they are not e e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. ibid. onely idle as the Apostle goes on but Tatlers also and Busie-Bodies speaking things which they ought not They advise the people in effect not to use their own eyes or if they do not to trust them not to give up their assent to what they know nor to confide in their experience but to believe what they are told or to tell it as freely as if they were able to believe it and to do it the more demurely by how much there is the greater need as being quite against the verdicts of sense and reason This brings into my memory the words of Prosper f f Prosper contra Câ—llat cap. 4â— p. 413. ex August Epist. ad Sixtum 105. Isa. 59. 4. Jer. 7. 8. Quod in apâ—rto clamare jam metuunt in secreto seminare non quiescunt and that other saying of Cicero Sordidum genus hominum qui parum proficiunt nisi admodum mentiantur Now because there are those who put their Trust in their Inventions and g g Ier. 9. 5. teach their Tongues to speak lies and make Forgeries h h Isai. 28. 15. their refuge I think it a duty to my self who have been i i Rom. 3. 8. slanderously reported of in several kindes a duty which I owe both to the Reader in general and to the credulous receivers of such reports at least to declare as S. Paul did that such reports are slanderous S. Paul complained that He was slanderously reported of in being affirmed to have said * * Ibid. Let us do evil that good may come for which report notwithstanding there was not any just cause yet at least there was some little colour because the Apostle had said That the k k verse 5. unrighteousness of men commendeth the righteousness of God and that the truth of God through mens l l verse 7. lies might the more redound unto his glory Upon occasion of which words either not really understood or else industriously mistaken he was reported by his enemies to have said another thing viz. That evil might be done in order to a good end which was so far from having been said by the Apostle that he declared it a slander and farther pronounced of the reporters that their m m verse 8. damnation was just This was said of those men who had some colour for their Inventions But there is not any the least colour for my being reported to be a Iesuite or a denyer of original sin or a Socinian or a Pelagian or the Author of Books which I never read or a presumptuous affirmer that I am without sin or any other of those things of which I am slanderously reported to have been guilty I must therefore desire the equal Reader that if he is not already he will learn at least to be mistrustful and not admit of any Traditions concerning me and my Betters from such an uncreditable Historian as giddy RUMOR but that he will judge of other men as every man doth judge of Trees by the nature of the a a Mat. 7. 16 20 fruits which are seen to grow from them viz. the quality of their writings and the constant Tenour of their Lives The words of King Iames to his Son Henry are very apposite and suitable on this occasion b b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 12. p. 99 100. 1. 2. 3. 4. Principally exercise true wisdome in discerning wisely betwixt true and false Reports First considering the nature of the person Reporter next what interest he can have in the weal or evil of him of whom he maketh the report thirdly the likelihood of the purpose it self and lastly the nature and by-past life of the delated person and where ye find a Tatler away with him It is better to try reports than to foster suspicion upon an honest man for since suspicion is the Tyrants sicknesse as the fruit of an evil conscience potius in alteram partem peccato I mean in not mistrusting one to whom no such unhonesty was known before It may perhaps be of use to such as are forgers of Calumny to be told how inhumane a sin it is and how peculiarly Diabolical I say peculiarly Diabolical because it hath pleased the Holy Ghost to give the Devil the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Diabolus Diable Diavolo Devil Devil even from that his chief property of raising Calumnies and framing lies Thence said our Saviour to the Iews Ye are of your Father the c c Joh. 8. 44. Devil who when he speaketh a Lie he speaketh of his own from