to all that shall hear that it will be possible for them to believe Which is so clear a consequence that the very mention of it would have been sufficient had not some men gotten a custom of imputing the want of Faith and indeed of all other Christian vertues to a defect on God's part as if he had not given them Grace enough to believe and repent c. The meaning of which Phrase and the like if it be this that the Grace of God hath not put it into their power to believe is so highly dishonourable to the divine Goodness that I have thought fit to shew wherein it is so and thereby to prove the untruth of it Finally this implicite promise of that Grace which is necessary to put them that hear the Gospel into the way of obtaining Salvation by it is not properly a part of the New Covenant such as the promises made to Believers and good men are because there is no condition annexed to it Thus that promise of God that he would send his Son into the world to be the Mediator between God and Man could be no part of that Covenant whereof Christ is the Mediator and which he was to seal with his Blood But it was an absolute promise of an act of Grace that was antecedent to the Covenant it self and which depended not upon any condition required by it The promise of a Saviour was indeed part of the Gospel or of the revelation of God's Will to Mankinde in order to our recovery and salvation but it cannot be affirmed to be a part of the Covenant between God and Man with any more propriety than it can be said that God's entring into Covenant with Man is an Article of the Covenant In like manner that Grace by which we are first put into a capacity of believing and consequently of obeying the Gospel after it is revealed is supposed in the Gospel otherwise the conditions of the Covenant were impossible which is to take away the very foundation of a Covenant of Grace such as that is whereof our Lord Jesus is the Mediator But although the promise of this Grace is implied in the Gospel yet 't is not properly any part of the Covenant because 't is a promise without condition SECT 4. 4. From what hath been already proved it may be inferred That the promises of special Grace are made to us all under possible conditions For since a Believer may by his prayers obtain that special Grace of God which is needful for sincere obedience since an obedient Christian may obtain that further Grace which is needful for perseverance seeing also that Grace which is necessary to a good beginning i. e. to excite good desires in us and to bring us to Faith is given absolutely to all that live under the means of Grace It follows plainly that the promises of special Grace are made to all such under possible conditions Wherefore we may conclude that God will give his Holy Spirit to all that live under the ministration of the Gospel that they may learn and believe and pray for his further Grace that to all who are thus qualified he will give his Spirit that they may overcome the World and obey the Gospel And that to all such sincere Christians he will give his Spirit that they may perfect holiness in the fear of God and persevere to the end which is a plain and satisfactory Answer to the second Question CHAP. VII Concerning the Manner and Measure of the Holy Spirit 's Operations SECT 1. THis Question may easily be multiplied into a great many more according as men are led by their curiosity That which has been still most debated under this Head is this How far or in what measure the Operations of the Holy Spirit upon our mindes conduce to those effects which are designed to be produced by them Now concerning this and all other Questions of this kinde I observe that the Scriptures are very silent in comparison to that clear and full account which they have given us of the former God having thought it sufficient for our encouragement in the search of Truth and the study of Godliness and Virtue to let us know assuredly that he will give his Holy Spirit to them that ask him for necessary and profitable purposes without satisfying our curiosity about the manner of his Operations and the measure of their power Wherefore in treating upon this Subject a man should not venture to affirm many things or to conclude very particularly much less to obtrude his Opinions upon other men For in matters that are not knowable but onely by Revelation and concerning which there is but little revealed he that is most ready to affirm boldly and particularly is still most likely to miscarry and that if there were no other reason for it because it argues an immodest temper to define peremptorily in things which God hath reserved from our knowledge and this to be sure is none of those Qualifications which he hath promised to reward with the discovery of truth But yet I observe that some men have been as dogmatical and particular in determining the manner and measure of the Holy Spirit 's Operations as if their Conclusions were as clearly grounded upon Revelation as the plainest truth in the Gospel and have thrust them upon the world with more fierceness and zeal than would have become a much better Cause For an instance hereof we may take Dr. Owen's Book where he does not onely assert for himself and his Brethren that the efficiency as he calls it of the Holy Spirit on the mindes of men is irresistible and that Grace is always prevalent or effectual and cannot be resisted as to that end whereunto of God it is designed and much more to the same purpose but falls upon his Adversaries in this point with such insolent language and immodest reproaches that they could hardly deserve to be worse used by him if they had affirmed divine Grace was not necessary to Regeneration as resolutely as they maintain the contrary This is the Doctrine which he pretends to stand up for against the New Pelagians and a crew of Socinianized Arminians they are his own words as if to deny the personality of the Holy Ghost and the assistances of divine Grace and to contradict his opinion that the Holy Spirit does irresistibly produce the effects of Grace upon the mindes of men were the same thing But this you will less wonder at when you consider that he makes nothing to compare those that oppose his opinion to Cain and Ishmael For he saith The Enmity of Cain against Abel was but a branch of this proud inclination The instance of Ishmael in the Scripture is a representative of all such as under an outward profession of the true Religion do scoff at those who being as Isaac Children of the Promise do profess and evidence an interest in the internal power of it which they are
rejected on pretence that the Author is but a natural man which concludes the Introduction p. 53. Of the Book PART 1. CHAP. 1. What significations of the Word Spirit are needful to be noted p. 56. The difference made by Dr. Owen between giving of the Spirit and giving his Graces p. 58. And what more he understands by putting on the Spirit p. 59. The subject of the discourse stated p. 61. That Dr. Owen confounds the promise of the Spirit made to the Apostles and the first Disciples onely with that which is made to Christians in all ages p. 64. And argues inconsequently from the former in favour of his own mistakes concerning the latter p. 65. That by this way of arguing he sometimes also concludes that which is true from premises that do not infer it p. 67. His designe in all this p. 68. And the disservice that is done the Truth by it p. 70. CHAP. 2. For the producing of what effects the Holy Spirit is promised to men which is the first matter of enquiry p. 72. may be discerned in great part from Luke 11.13 p. 73. To which end the scope of our Saviour's discourse there is considered p. 74. And it is from thence proved that they are onely needful purposes for which the Holy Spirit is there promised p. 76. What effects are needful p. 77. What are necessary p. 79. What are profitable p. 81. How we are to pray for needful Graces of the latter sort p. 83. Several Consectaries useful to our proceeding in the following enquiries gained from the fore-mentioned Text p. 88. An exception to this Chapter from the necessity of Regeneration p. 94. CHAP. 3. The Doctor 's loose way of talking concerning Regeneration p. 96. But at last he concludes the word is to be understood in its proper sence p. 99. That it is absurd so to understand it p. 100. That it cannot be so understood without contradicting the Scriptures p. 101. His argument that the Scripture has no metaphorical expressions of the work of the Spirit p. 106. His manner of charging his Adversaries with turning all Scripture-expressions of spiritual things into Metaphors p. 110. His scornful hints concerning Christian Virtues p. 112. That Regeneration is a metaphorical expression proved from what he saith himself where he denies it p. 113. How Dr. Owen and the Papists do alike abuse the Scriptures p. 115. What we are to understand by the state of Regeneration p. 117. The notion proved p. 119. The Doctor represents his Adversaries notion of Regeneration falsly p. 123. And that knowingly p. 125. The distinction between Grace and moral Virtue considered 126. That the Doctor rejects the true notion of Regeneration in terms that do notoriously contradict the Scriptures p. 128. That he contradicts them also by that reason which he gives for rejecting it p. 130. The charge of Pelagianism justly retorted upon Dr. Owen p. 133. Regeneration considered as an Effect p. 136. Several reasons why the state of a true Disciple of Christ is exprest by the Metaphors of Regeneration the New Creature c. p. 139. Why the expression of Regeneration is more used than the rest p. 143. The scope of our Saviour's discourse to Nicodemus shewn p. 145. A Paraphrase of that part of it which concerns Regeneration p. 149. The reddition of our Saviour's similitude of the Wind explained p. 150. A probable sence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by our Saviour to Nicodemus p. 155. The Doctor 's Objection against the true notion of Regeneration grounded upon the rebuke given to Nicodemus answered p. 157. CHAP. 4. That Faith is an effect of a divine Operation p. 161. In what sence it is affirmed so to be p. 162. The preparation required for Faith p. 165. That all those Christian vertues which flow from Faith are also the Graces of the Holy Spirit p. 169. That our improvement in those virtues is so likewise p. 173. What is meant by God's dwelling in men p. 175. What was signified by his dwelling in the Ark p. 176. which is applied to the state of the Christian Church p. 178. That God is said to dwell onely in good men p. 181. That their progress in Christian vertue and perseverance is from the Holy Spirit p. 185. Some Consectaries from the foregoing discourse p. 186. CHAP. 5. Gifts pretended to be from the Spirit p. 189. Immediate revelation of the true sence of Scripture not promised in St. Luke p. 191. Either to the spiritual Guides or their people p. 193. Nor absolute assurance of our particular Election p. 195. Dr. Owen's way of proving such assurance profitable p. 197. What the Author understands by the full assurance of Hope mentioned Heb. 6.11 p. 199. The reason why some will not admit of comfort without assurance p. 204. Neither is it there promised that the Spirit will dictate extemporary Prayers p. 205. That in the better sort of these Prayers there is a form of matter and usually of method and that all the variety commonly lies in shifting of Words and Phrases p. 209. That these three pretended gifts are promised no where in the Scripture p. 211. What is meant by sealing to the day of Redemption p. 214. And by the witness of the Spirit p. 216. And by praying with the Spirit p. 218. And by the Spirit 's helping our infirmities p. 219. CHAP. 6. The Holy Spirit given to whom p. 233. The difference between common and special Grace p. 234. Special Grace promised upon conditions p. 237. And not to be expected but by those that perform them p. 239. Dr. Owen's mystical talk concerning the object of sanctifying Grace p. 240. That he makes no qualification on our part requisite beforehand for Regeneration p. 243. And that according to him all praying for it is unprofitable p. 244. That he shuffles off the task of proving his main principle by pretending falsly that he had proved it before p. 246. The folly of trusting to a supposed absolute Decree p. 247. The Doctor 's insincerity in changing his notion of Election to shift off the difficulty of proving his own opinion concerning it p. 250. That he makes nothing to contradict himself as his cause requires it p. 258. What that common Grace is which is given to all p. 261. The notion proved p. 262. Why the promise of common Grace is not expresly made to all p. 266. That it is not properly part of the New Covenant p. 267. That the promises of special Grace are made to all under possible conditions p. 268. CHAP. 7. Difficult to define the manner of the Holy Spirit 's Operations particularly p. 270. Dr. Owen peremptory and fierce in this point p. 271. His definition of it of dangerous consequence p. 274. Faith and Repentance are in that manner caused by the holy Spirit that they are still properly the effects of God's Word p. 274. That according to Dr. Owen's principles they are not the effects
elected to the testimony of the Spirit or while men impatient of contradiction ascribe their absurd interpretations of the Scripture to the Revelation of the Spirit or while men low and weak in their national apprehensions of things impute the vanity which they frequently utter in their Prayers to the impulse and suggestion of the Spirit 2. To take off the minds of Christians from the expectation of such gifts from the Spirit as are nowhere promised that they may more zealously pursue after those Graces which are indeed promised and without which they cannot be saved And thus much for that part of my undertaking which concerned those Effects for the producing of which the Holy Spirit is promised CHAP. VI. Concerning those to whom the Holy Spirit is promised and given SECT 1. TO speak clearly to this matter we are in the first place to observe that the Operations of the Holy Spirit are either 1. Such as prevent our belief of the Gospel and our very first desires to know the will of God and to live according to it this is that Grace which depends not upon our believing being the cause of those dispositions which I have shewn to be preparatory and antecedently necessary to Faith it self 2. Such as follow after to cherish and improve such good beginnings in us and to endue us with all qualifications necessary to eternal Life Now the promises of this Grace are conditional such is that promise in St. Luke 11.13 and the condition is plainly exprest God will give the Holy Spirit to them that ask him who are already convinced of the Truth and desire to do the Will of God and pray for divine assistance Such also is that promise in 2 Cor. 6. that God will dwell in us which depends upon our being the sincere Disciples of Christ and cleansing our selves from all filthiness of the flesh and spirit These are the principal promises of Grace made to us in the Gospel and it is evident we have no right to the former but on condition of our believing in Christ and owning our selves to be his Disciples nor to the latter if we do not obey the Gospel And from hence we may learn where the true difference lies between common and special Grace which is a distinction I doubt oftner used than understood That special Grace implies an higher degree of favour towards them upon whom it is bestowed than is signified by common Grace is obvious to every man's understanding Now there are indeed divers promises of such Grace to be met with in the Gospel and which will be in force to the end of the world but they are all of them conditional and made with respect to some Qualification without which they do not belong to us Wherefore special Grace is that which is suspended upon the performance of some condition and consequently that Grace to which such a condition is not required beforehand is common But since there are several degrees of Grace proportionable to the several Qualifications of men For instance since more Grace is promised to Believers than to Unbelievers and yet more to sincere Christians than to mere Professors The distinction is to be understood in this Latitude that the same degree of Grace which is special in one respect may be common in another for that Grace whereof Faith is the condition is common in respect of that which obedience qualifies a Believer to receive as it is special with regard to that which does not require the condition of Faith and which an Unbeliever is capable of Wherefore the distinction is not accurate enough to be nice withal for if it be strictly held to there are several instances of divine Grace that will not fall under it because then onely the first Operations of the Spirit upon our mindes preventing all good inclinations in them will be common Grace and those onely which crown our obedience with perseverance special But admitting the former Latitude the distinction will reach every Operation of the Holy Spirit upon our mindes and the difference between that Grace which is common and that which is special may be so placed as that we may understand one another when we use the distinction And then I offer it to be considered whether it be not most agreeable to the Scriptures to place the difference between them in this that common Grace is that whereby we are led to the faith of Christ and the profession of Christianity and so includes all those goods desires that are excited and all those good dispositions that are produced in the mindes of men before they believe and special Grace that which is given to Believers onely for the strengthning of their Faith the increasing of their good desires and the enabling of them to live according to the Gospel For although there are degrees of that Grace to which Faith is pre-required and of that which is antecedent to Faith our Saviour's rule To him that hath shall be given holding equally in both cases yet it is observable that the promise of the Holy Spirit in St. Luke and all the particular promises of that nature in the Gospel are given onely to Believers and that we have no right to them but upon the performance of some condition required in the New Covenant Now since there are peculiar promises of the Holy Spirit which belong onely to them that believe it seems agreeable to the Scriptures to suppose Faith to be the first condition of special Grace and consequently that Grace to be common which requires not the performance of any condition undertaken by us when we are admitted into the Covenant It is in this sence that I shall understand the distinction because otherwise I think it will often prove a Distinction without Difference since in the strict meaning of the words the same Grace may be both common and special Thus also we may understand the difference between preventing and co-operating Grace and between preparing and perfecting Grace For these distinctions express the same thing in other respects that is meant by common and special Grace For that Grace which we call common because it is given without that condition which is necessary to qualifie us for greater Grace is also said to be preventing Grace with respect to God who is the first cause of all that is good in us and likewise preparing Grace with regard to some further improvement that we are thereby made capable of attaining And then co-operating and perfecting Grace are but other words expressing the same thing that is meant by special Grace with a like difference of respects So that these distinctions are to be understood with the same Latitude and used with the same caution that the former is If I am mistaken in this they are more subtile and intricate than I was aware of But the accurate use of these distinctions is not that which I contend for it is sufficient for me if I can make my meaning to be
the onely object of Sanctification and subject of Gospel-holiness for this one would think to be his meaning that a man must be a Believer before he can be an holy person since believing of the Gospel is an indispensible condition of obtaining that Grace by which we may obey it for I know not what we should understand by Gospel-holiness but the obedience of the Gospel But this is not that which he intends for if you examine the Chapter it self you will finde that by Believers he means Regenerate persons For he tells us that that the Spirit is promised and received as a spirit of Sanctification unto and by the Regenerate that is unto Believers and onely unto them and withal that the Qualifications of Faith and Obedience are not previously necessary to Regeneration which must needs be true if to be Regenerate be no other thing than to Believe and Obey the Gospel His meaning is that Regeneration or Faith and Obedience is previously required to sanctification which he confesseth to have some difficulty and so do I think too since no man can be regenerate who is not in some measure a sanctified or an holy person But he removes the difficulty by answering thus The same Spirit first worketh Faith and Obedience in us and then preserveth it when it is wrought So that his meaning is this Faith and Obedience are not conditions pre-required to Faith and Obedience but where they are preserved it is necessary they should be before This you will say is plain enough but the Doctor is not content to let it go so wherefore to clear the manner of it as he saith we may observe that Sanctification may be considered 1. As to the essential work of it which consists in the preservation of the principle of spiritual life and holiness communicated to us in our regeneration 2. As to those renewed actual Operations whereby it is carried on And then Faith also may be considered 1. As to its original communication infusion c. into the Soul or as to the seed principle and habit of it and thus 't is wrought as all other graces is in Regeneration 2. As to its actings in us or as unto actual believing or the exercise of Faith and the fruits of it in holy obedience Now saith he Sanctification in the first sence respects Faith also in the first i. e. the preservation of the seed principle c. of Faith belongs unto the sanctifying work of the Holy Spirit and so believers onely are sanctified And in the latter sence it respects Faith in the latter also that is the progress of the work of the Sanctification is accompanied with the actings and exercise of Faith i. e. the actings of Faith are pre-required to a progress in sanctification and thus Faith is both ways a necessary qualification in and unto them that are sanctified This is that which our Author calls Clearing but is in my minde confounding what was clear enough before viz. that where Faith and Holiness are preserved they must be before and that the sanctifying work of the Spirit consists in the preservation of them which is all that he means onely he has drest it up with formal distinctions and solemn phrases as men use to do that would seem to say something when in effect they say nothing at all For all this while I do not see that difficulty removed how that which he makes to be a necessary qualification of being at all sanctified should not be as necessary to Regeneration since I cannot understand how a man should be regenerated without some measure of sanctification But the worst of it is that the difficulty is impossible to be removed if Regeneration and Sanctification that namely which is the condition of obtaining eternal Life be the very same thing as I say they are and for the proof thereof I refer the Doctor to the Chapter of Regeneration Now after all our Author's designe in distinguishing thus artificially between Regeneration and Sanctification was this that he might seem to grant there were some Qualifications required to make us capable of the sanctifying Operations of the Holy Ghost which no man can deny without facing down the Word of God though all the while he granted no such thing excepting onely in this sence that the Holy Ghost will take care to keep those in a sanctified state who are sanctified or which is the same thing who are regenerated already For to Regeneration it is very plain that he makes no qualification on our part necessary at all and that I do not wrong him by saying so will appear from his own words He saith The chief and principal ends for which the Holy Spirit is promised may be reduced to four heads the three first of which are Regeneration Sanctification and Consolation And this he saith is the plain order and method of these things 1. He is promised and received as to the work of Regeneration unto the Elect 2. As to the work of Sanctification unto the Regenerate 3. As to the work of Consolation unto the Sanctified This is the Scheme of those Qualifications which he supposeth are previously required to the respective works of the Holy Spirit and it is plain that he makes no other qualification necessary to the regenerating work of the Spirit but Election which according to him signifies an absolute Decree of God that some certain persons shall be glorified and if there be any persons thus absolutely chosen I confess they need no other Qualification for the regenerating work of the Spirit But now as the Doctor very well observes this Election is no Qualification on our part but onely the secret purpose on the part of God what himself will do From whence I conclude that if Election be the onely qualification previously required to Regeneration then no Qualification on our part is necessary thereunto and further that if his Elect onely shall be regenerated then no such Qualification can be profitable to any one else nor can it make him capable of the regenerating Grace of the Holy Ghost Lastly if both these things be true then besides many other evil consequences fundamentally repugnant to the very nature and designe of the New Covenant between God and Man it unavoidably follows that the promises of Grace can never afford us a good reason to do any thing in order to our Regeneration Which inconvenience of confining Election to eternal Life first of all and then the promises of regenerating Grace to a few certain persons without any respect to what they are one needs not the Doctor 's abilities to be sensible of though I finde it requires greater than his own to remove it unless a man may be said to remove an Objection by dissembling the force of it instead of answering it For the Doctor proposes it thus May a person saith he who is yet unregenerate pray for the spirit of Regeneration to effect that work in him May he
other part of it look'd backward to keep off the first And at this rate a Childe may confute all the Arguments in the world that are brought for or against any thing Having thus discovered our Author's fallacious way of proceeding upon this Head and his art in declining the proof of what he so boldly affirms concerning personal Election and the promise of regenerating Grace being made to his Elect it may not now be unnecessary to put the Reader in minde that I have not been wandring all this while from the designe of this Section which was to shew that we have no reason to expect God's special Grace such as that is whereby we are enabled to keep the Commandments of Christ if we be not on our parts qualified to receive it Now I do not see how this can be admitted for a certain truth on supposition that there are any absolute promises in the Scripture made to some particular men that God will regenerate them or that there are any certain persons whom without consideration of any qualities in them God decreed to save But if these are groundless suppositions themselves I understand not which way any man should think to obtain the special Grace of God but by performing the condition on which it is promised And then I say with Dr. Owen that Believers are the onely object of Sanctification and subject of Gospel-holiness not meaning by Believers as he doth holy persons though the word is and may be so used but those merely that are perswaded that Jesus is the Christ. I onely adde that these Believers must visibly own themselves the Disciples of Christ and they must use earnest Prayers for that divine Grace which will enable them to do the Will of God upon Earth as it is done in Heaven For both these conditions are supposed in that promise of the Holy Spirit made to the Disciples of Christ which is mentioned in Luke 11.13 Wherefore if Believers themselves do not perform these conditions they have no reason to expect that special Grace which is there promised Finally since the Spirit of God is promised to dwell in good men onely if the Disciples of Christ do not improve that Grace which they obtain by their Prayers to actual amendment and a sincere obedience of the Gospel it would be a vain presumption in them to think that God will communicate those fuller measures of Grace to them while they are thus unreformed which are signified by his dwelling in us SECT 3. Having thus shewn you who are the Objects of special Grace I proceed to a third conclusion which being proved nothing else seems necessary for the satisfying of this Question To whom the Holy Spirit is given Wherefore I adde 3. That common Grace or that which is not suspended upon the performance of any condition required in the Covenant is given to all those that live under the ministration of the Gospel My meaning is they are all prevented with that Grace which makes it possible for them to begin well i. e. to desire the knowledge of God's ways with a purpose of walking in them when they are known and then to be convinced that the Gospel is the Word of God by the use of those external means which God hath afforded them I do not say that every one of them hath this Grace always bestowed upon him for it is possible that some of those to whom the Word of God is spoken may put it away from themselves as the Jews did and be at length forsaken by the divine Grace and left under an obstinate and unteachable minde as they were Much less shall I venture to say how long the divine Spirit moves upon the Souls of men to make them teachable and willing to learn the truth before he gives them over For God hath reserved this matter to his own Soveraign pleasure and therefore we neither ought to set limits to his patience nor to presume upon the length of it But all I say is this That Grace of God which prevents our first good inclinations and desires and is necessary to make us capable of learning the Truth is given to as many as have the Gospel preached to them so that until by their obstinacy they have utterly forfeited the divine Grace and Blessing it is in their power to lay aside prejudice to attend to the Word of God and receive the knowledge of the truth Out of many Arguments which the Scripture affords to this purpose I shall chuse but one having already drawn out this Part into a greater length than I expected but that concluding strongly enough to spare me the labour of producing any more The Argument I mean is founded upon those passages in the New Testament wherein those to whom the Word of God is made known are threatned with eternal Damnation if they believe it not and with more grievous punishments than had been inflicted on them if the Gospel had never been preached to them Thus saith our Saviour to his Apostles Go ye into all the world and preach the gospel to every creature He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16.15 16. If any man hear my words and believe not but rejecteth me the word that I have spoken the same shall judge him in the last day John 12.47 48. He that believeth not is condemned already because he hath not believed in the Name of the onely begotten Son of God John 3.18 Further the severity of that punishment which belongs to them who believe not is intimated plainly in the aggravation of their fault as our Saviour saith If I had not come and spoken unto them they had not had sin they could not have been accused of this particular sin of not believing in me and that would have mitigated their other faults but now they have no cloak for their sin they are every way inexcusable and therefore the more punishable John 15.22 But it is fully express'd in Matth. 11.20 where we finde our Saviour upbraiding the Cities that rejected him and declaring it should be more tolerable for Tyre and Sidon and Sodom at the day of judgement than for them vers 22 23. These testimonies of Scripture being premised I argue thus If all that preventing Grace which is necessary to believing be not sometime given to all that hear the Gospel then it would be always impossible for some that hear to believe and that without their fault But it is not always thus impossible for any therefore such Grace is sometime given to all The former Proposition is evident for as long as I want that which is necessary to the doing of any thing so long is that thing impossible to me and if it be not my fault that I want the former neither is the impossibility imputable to me as a fault Finally it is not my fault that I want it if I could never do any thing to procure it and 't is