I am willing to consider the strength of your Argument it is grounded upon a certaine Scripture phrase Oh that there were in this people an heart to fear me Oh that they were wise Oh that my people had hearkened unto mee c. Is it not great pity that good men and good Divines should be carried away into odde opinions upon the slight consideration of a phrase The Hebrew phrase runnes thus Quis dubis ut cor eorum sit hujusmodi i. e. ità dispositum illis ut timeant me omnibus diebus vitae suae This is Quis praestabit Who shall give or effect that such an heart were in them that they might feare mee all their dayes Now I pray consider if this were spoken properly might wee not answer God according to his owne language and say O Lord doest thou aske who shall give or make good unto them such an heart why who should doe such a worke as this but thy selfe for thou hast made the heart and thou alone canst change it we cannot change an haire of our head much lesse our heart and thou in thy Covenant of grace hast undertaken this even to be our Lord and God to sanctifie us and to this purpose thou hast given us thy Sabbath as a figne that thou the Lord doest sanctifie us to this and thou hast given us thy word which is that truth of thine according unto godlinesse which alone can sanctifie us and thou hast promised to circumcise our hearts and the hearts of our children that they shall love the Lord our God with all our hearts and as to love thee so to feare thee also and that all our dayes and to this purpose to put thy feare in our hearts that wee shall never depart from thee yea and to put thy spirit within us and to cause us to walke in thy statutes and in thy judgements and to doe them And surely if God desires such an heart to be in us hee will not false to give us such an heart seeing hee alone is able to worke such an heart in us Therefore I conclude this is not to be understood properly but figuratively And you may as well inferre out of that of the Psalmist The eyes of the Lord are over the righteous and his eares are open unto their prayers that God hath eyes and eares in proper speech as out of such places as these to conclude that humane ineffectuall desires and wishes and velleities are found in God If God transferre upon himselfe the members of our bodies in a figure of speech called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why may hee not as well transferre upon himselfe by the same figure of speech the desires and affections of our minds especially considering that God hath made us apt to be moved and wrought upon by such passionate expressions and it is Gods usuall course to worke in all things agreeably to their natures And I make no question but such expressions are usually prevalent with true Israelites with Gods owne people not so much by the force of a passionate expression which is accommodated to the condition of mans nature as chiefly by the operation of Gods Spirit whose sword the Word of God is I doubt not but Gods will is serious what way or course soever it takes but you are very adventurous upon your Readers credulity in endeavouring to perswade him that God willeth such a gracious heart in them in whom hee means not to worke considering as I presume your selfe beleeve although this discourse of yours makes mee not a little to stagger in this mine apprehension that God alone is able to worke such an heart in any yet you labour to expedite a facile way unto our faith or credulity rather to take hold of your Proposition by a familiar comparison A father you say perswades both his sonne and his servant to be cut both being dangerously sicke of the stone but when perswasions will not serve with his sonne hee taketh him and bindeth him hand and foot and causeth him to endure it The servant hee continueth to perswade to endure the like course of cure but proceedeth no further In this case you say the Master doth seriously desire the healing and life of his servant though he did not proceed to the cutting asunder of his flesh I grant all this but I wonder not a little that your selfe doe not observe the incongruity in this comparison which on no side is sutable for the sonne in this case is made to be cut against his will that hee may be healed but God forceth no man to conversion and repentance against his will that hee may be healed for indeed voluntas non potest cogi at least in respect of actus eliciti wherein consists repentance and conversion On the other side the servant is no more willing to be cut than the son for it is not in the power of man to change the will either of servant or of sonne but this is in Gods power and with an omnipotent facility as Austin speakes Omnipotenti facilitate convertit ex nolentibus volentes facit Now put the case that the Master should know that of all the meanes hee could use to make his servant willing to endure the cutting none but one would prevaile with him and that one would prevaile with him to make him willing should the Master use all other meanes which hee well knew would prove ineffectuall and purposely forbeare the other which hee well knew would prove prevalent In this case speake freely I pray whether this man did seriously and earnestly desire the cutting and healing of his servant and not rather the contrary To put the case home unto you you know what admonition David upon his death-bed gave to Solomon concerning Shimei Thou shalt not count him innocent for thou art a wise man and knowest what thou oughtest to doe unto him and thou shalt cause his hoare head to goe downe to the grave with bloud yet withall Solomon must have a care of David his fathers oath for when Shimei came to meet David at Jordan David sware unto him by the Lord saying I will not slay thee with the sword Now while Solomon meditated on some course to take with Shimei suppose God should reveale unto him saying If thou proposest such a condition unto him to wit of building him an house in Jerusalem and to stay there and not passe over the brook Kidron hee will transgresse but if thou proposest any other like condition hee will observe it and hereupon Solomon should be moved to propose this conditon which hee knew Shimei would transgresse judge I pray whether this course proposed to Shimei were an evidence of Solomons earnest and serious affection concerning the saving of Shimei's life and not rather concerning his destruction In like sort when God perswades many by his Ministers to make them new hearts and new spirits and himselfe alone by the power of his Spirit is able to take the stony
both Junius did endeavour but very obscurely and Piscator hath endeavoured very perspicuously to reduce them into one If he failed therein especially in some one particular his failing rightly observed and discerned may open a way for the discovery of the entire truth But let the issue therof commend it selfe Your phrase of usefull truths I do not like amongst Arminians I often meet with such a course of arguing truth by the usefulnesse of it which is like the giving of the larger coat to him that is bigger because it is fitter for him when in the mean time he had no right unto it And though we can judge aright of a coats fitnesse to a body yet it is a dangerous course for us to presume so farre of our judgements in the usefulnesse of opinions as thereupon to conclude what are true and what are false 1. To choose before the world is to choose before the creation or Adams fall according to your owne exposition formerly mentioned but in this sense your selfe confesseth in the 4. place that Austin and Zanchy doe not concurre with others in this was there no more in Gods intention when he elected some then the manifestation of the riches of his glorious grace Did not God purpose to manifest also the glory of his remunerative justice Is it not undeniable that God will bestow salvation upon all his elect of ripe yeares before their departure out of this world by way of reward and crowne of righteousnesse which God the righteous Judge shall give at that day to all that love his Sonnes appearing It being a righteous thing with God as to recompence tribulation to them that trouble his Children so to his Children that are troubled rest with his Apostles when the Lord Jesus shall shew himselfe from Heaven with his mighty Angels in flaming fire rendring vengance c. When he shall come to be glorifyed in his Saints and be made marvellous in all them that beleeve c. It is great pity this is not considered as usually it is not especially for the momentous consequence thereof in my judgement sufficient if I mistake not to have stifled this opinion following touching Reprobation in the first conception of it 2. Touching the Second I have nothing to say for if you have any opinion concerning some benefit that redounds to the Reprobate by the death of Christ it is more then hitherunto you do discover 3. Touching the Third it were to be desired you did expresse whether no lesse powerfull motion would serve to the drawing of them to faith and repentance 4. Likewise touching the Fourth whether this powerfull worke being denyed to any it is possible for such a one to beleeve and repent unto salvation Concerning the order here mentioned though my opinion be that the object of predestination is massa nondum condita yet in no moment of nature or reason was the decree of God concerning Christs incarnation and our salvation by him before the decree of creation and of permission of Adams fall and consequently Election unto Salvation had the consideration of massa corrupta concomitant with it though not precedent only the consideration of massa nondum condita being antecedentall to all these decrees Likewise in my opinion they doe mistake who take the Synod of Dort to maintaine the consideration of massa corrupta as precedent to Election though they beginne with signifying what God purposed to bring to passe upon the fall of mankind in Adam And Galvin in his answere to Pighius confesseth that the safest course is to treate of predestination upon the consideration of the corrupt masse in Adam As touching what you have delivered touching Election in Christ our head in the first place that I have already examined Our Divines commonly conceive a double act of Reprobation as Bellarmine and others of the Papists doe 1. Negative as they call it a non-election or Reprobation unto which some adde a purpose of forsaking the creature excluding it from glory and from sufficient meanes of grace in Christ 2. Positive ordaining it to condemnation The former they conceive to be absolute as being an act of Gods soveraigne Lordship over the creature without all respect to sinne The latter they conceive as being an act of vindicative justice to presuppose originall sinne at the least and some of them as Bellarmine actuall sinne also whom Paraus in this point seemeth to give way unto 1. To the first of these acts I wholly assent so farre as it resteth in a non-election or preterition of the creature according to the libertie of Gods absolute soveraignety That which is added to it of a purpose of forsaking the creature and to exclude it from glory and from sufficient meanes of grace in Christ before all respect of sinne I want warrant from scripture to condescend unto But this Negative act I would rather expresse in such words as the holy Ghost hath used before me and so distinguish it into two branches That before all respect of good or evill in the creature 1 God did not so love the world I meane the world of mankind distinguished from the elect this is plaine from the Apostles comparison of Jacob and Esau Rom. 9. 11. 12 13. 2. God did not give the world to Christ by him of grace to be brought to salvation as he did the elect for they are not said to be written in the Lambs book of life from the beginning of the world Revel 13. 8 17 18. And indeed all who were given to Christ doe in fulnesse of time come unto him Joh. 6. 37. Gods hatred of Esau before he had done good or evill reacheth to this act also Rom. 9. 13. 2. Touching the positive act which they conceive I wholly agree with them that God ordaineth none to condemnation but upon sinne presupposed Annihilate the creature God may without presupposall of sinne for annihilation is an act of Soveraignetie suteable to creation but condemne it he may not without presupposall of sinne For condemnation is an act of justice and presupposeth a rule of justice transgressed and thereby wrath or just revenge provoked onely this positive act of Gods counsell about the world of mankind severed from the elect upon serious consideration of sundry passages of Scripture I would rather distinguish into a double act 1. Whereby without all respect of good or evill in the men of this world God ordained them unto judgment according to their works Ezech. 33. 20. to judgment I say not of condemnation which presupposeth sinne in the creature to be condemned but judgment I meane of just retribution whereby God is willing to deale with them according to their works in justice justice I say aswell distributive to reward them with life if they continue in obedience as vindicative to punish them to death if they provoke him by carelesse and wilfull disobedience Hitherto even to this act the hatred of God to Esau reached 2. Whereby upon the
convert and God should heale them therefore I am willing to consider what you bring to the contrary Your first place is out of Deut. 8. 16. Who fed thee in the wildernesse with manna which thy fathers knew not to humble thee and to prove thee and that hee might doe thee good in thy latter end That of humbling thee Junius and Piscator reads thus ut affligeret te belike partly in reference to that which followeth and to prove thee for as much as temporall humiltation hath more congruity to the proving of them than spirituall as whereby they humble themselves and which followeth the proving of them rather than goeth before it partly in reference to the third Verse going before where it is said more at full Therefore hee humbled thee and made thee hungry and fed thee with manna which thou knewest not neither did thy fathers know it that he might teach thee that man liveth not by bread onely By which words wee may gather a faire interpretation of that you alledge If it be spoken of humiliation spirituall thus Hee fed thee with manna to humble thee that is to teach thee to humble thy selfe and so indeed his providence providing alike to them all did equally teach them all to humble themselves But did God intend that every one should de facto humble himselfe why then did hee not give them eyes to see and eares to heare and an heart to perceive as Deut. 29. 4. Moses tells them plainly saying Yet the Lord hath not given you an heart to perceive and eyes to see and eares to heare unto this day I deny not but God did manifest by the course of his providence towards them what hee did require and deserve at their hands namely that they should humble themselves to walke with the Lord their God and the phrase to humble thee applyed even to the most carnall may have a faire construction that thou shouldst be humbled or humble thy selfe understanding it ex officio for hereby hee did manifest that this was their duty answerable to Gods proceedings with them and yet futher considering that hee representeth his owne gracious proceedings with them by the proceedings of an earthly father with his children Verse 5. Know therefore in thine heart that as a man nurtureth his sonne so the Lord thy God nurtureth thee no marvell if he expresseth his affections and desires towards them suteable to the desires and affections of an earthly father who being not able effectually to procure their amendment yet desires it And this is Gods usuall course to expresse himselfe in such language per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shall wee hereupon take liberty to build doctrines as touching the nature of God as if that which is figuratively uttered were properly delivered Hee proved them all I confesse and upon the probation some proved good silver and others no better than drosse and thereupon hee did good to the one in their latter end and not unto the other Neither did hee ever purpose that good in their latter end should redound unto any but as they should be humbled wherein humiliation is made the condition of doing them good not of Gods purpose or intention And withall God gave unto those that were truly mortified that is truly humbled hearts to perceive eyes to see and eares to heare but hee gave not the like grace unto all And looke what is said of Gods intention to humble them the same may be said of Gods intention to purge them according to that Ezek. 24. 13. Because I would have purged thee and thou wast not purged thou shalt not bee purged from thy filthinesse till I have caused my wrath to light upon thee I would have purged thee voluntate praecepti represented by the meanes used in his word which failing hee resolveth to take another course even by judgements in his works meaning to goe on in avenging the quarrell of his Covenant Levit. 26. 25. untill their uncircumcised hearts were humbled Levit. 26. 41. purposing so at length to effect it as hee professeth Ezek. 22. 15. saying I will scatter thee among the heathen and disperse thee in the countries and will cause thy filthinesse to cease from thee Yet this is not so much by the power of afflictions as by the power of his Spirit Esay 57. 17. For his wicked covetousnesse I was angry with him and have smitten him I hid me and was angry yet hee went away and turned after the way of his heart I have seen his wayes and I will heal them But when these ends are not attained God complaines you say He had used these meanes in vaine Indeed Jer. 2. 20. hee saith Of old have I broken thy yoke and burst thy bonds and thou saidst I will no more transgresse but like an harlot thou runnest on all high hills and under every green tree But this is rather a conviction of their unfaithfulnesse in not keeping Covenant with him than a complaint But be it a complaint as such complaints are attributed unto God like as men complaine when they cannot help but take heed wee doe not here-hence inferre that God is like man not able to prevent crosse events contrary to his expectation Neither doth hee there say Hee had used these meanes in vaine for before hee used them he knew at least you will not deny it what would be the issue and no wise man I think will set himselfe to doe that which hee knowes will prove vaine in respect of the end intended by him But Jer. 10. 30. the Lord saith thus I have smitten your children in vaine they have received no correction and this plainly argueth as you say his first and chiefest intent was to heale and not to harden It is true upon a superficiall scanning of the place it seemeth that God intended to heale them but of any comparison made between two ends intended the one chiefly the other secondarily not the least glympse of evidence But I deny that hee intended healing at all in this case for if hee did that being his owne worke why did hee not heale them Will you say Because they would not receive instruction but went after the way of their own hearts still This is a vaine answer for this is no impediment unto God as I prove first by cleare evidence of Scripture Esay 57. 17. I have smitten him and yet hee went after the way of his heart neverthelesse mark what followes I have seen his wayes and I will heal them Secondly by cleare demonstration of reason to heale them is to bring them to repentance Now will you say that God is ready to performe this provided that they doe repent If they repent already what need is there of Gods grace to bring them to repentance and what is it to prerequire repentance on mans part to this end that God may give them repentance as if man must first repent and then God will give him repentance But some will say What
communicating life and glory unto him Which to my judgement doth manifestly intimate that you acknowledge in God a purpose to communicate life and glory to Esau some way or other And if you did acknowledge a purpose in God not to communicate life and glory at all unto him this Aquinas confesseth and wee joyntly with Aquinas confesse that it is nothing lesse then to hate him For if God will have a man to bee and will not have him to bee saved surely hee will have him in the end to bee damned For in the end there will bee found no middle state equally remote from salvation and damnation But you doe in plain termes acknowledge a purpose in God to deale in justice with Esau and to give him life or death according to his works I presume you will not avouch this of all them that you account the world of mankinde For I doubt not but you will except Infants As for men of ripe years is it not as true of the elect as of those you call the men of the world that they shall bee dealt withall according to their workes I doe not say according to their deserts but according to their works keeping my self to your own phrase Hath not the Apostle professed 2 Cor. 5. 10. That wee must all appeare before the judgement seate of Christ that every man may receive the things which are done in his body according to that hee hath done whether it be good or evill But these works I confesse are different for either they consist in obedience or disobedience either to the Covenant of the Law or to the Covenant of Grace either to the Law of works or to a Law of Faith Now as for those whom you call the world of mankinde and concerning whom you professe God hath a purpose to judge them according to their works I demand whether your meaning is God wil judge them according to their works in reference to the Covenant of the Law or in reference to the Covenant of Grace If in reference to the Covenant of the Law then the meaning must bee this God hath a purpose to save them in case they perform exact obedience to his Law But in case they continue not in every thing that is writen in the book of the Law to doe it Gods purpose is to condemn them to everlasting death Now I appeale to every sober Christians judgement whether if God hath no purpose to save them but upon condition of such obedience and withall hath a purpose to damne them upon condition of such disobedience whether all things considered it may not bee more truely avouched that God hath a purpose to damne them but no purpose at all to save them If it bee spoken in reference to the Covenant of Grace I dispute against it first in the same manner The conditions of the Covenant of Grace on mans part being Faith and Repentance if God will not save them but upon condition of faith and repentance and will damne them in case of infidelity and impenitency then surely if it shall bee found that the men of this world are far more prone to infidelity and impenitency then unto faith and repentance it followeth that God purposeth rather to damne them then to save them But in case they are naturally carryed to infidelity and impenitency and have no power to beleeve in Christ and to break off their sinnes by true repentance then it followeth as well in respect of this Covenant of grace according whereunto God will deale with them as in respect of the former Covenant of the Law that God hath no purpose to save them but hath a purpose to damne them unto everlasting fire But so it is of all those whom you call the world of mankind namely that they have no power to believe in Christ or to break off their sinnes by repentance but are naturally carryed on unto infidelity and impenitency as I prove thus They that cannot discern the things of God but account them foolishnesse they cannot beleeve in Christ But such are all they whom you call the world of mankind for they are not regenerate and consequently they are meere naturals Now the naturall man as the Apostle speakes perceives not the things of God for they are foolishnesse unto him Again all such persons are still in the flesh Now the affection of the flesh is enmity against God is not subject to the Law of God neither indeed can bee Secondly I prove that God cannot deale with them whom you call the world of mankinde according to the Covenant of Grace For if hee should hee should save them all as I prove thus If whatsoever God requires by this covenant on mans part God undertakes to perform on his part then it is impossible but that all must bee saved with whom hee meanes to deale according to this covenant But whatsoever by this covenant God requires on mans part God himself undertakes to perform on his part as I prove thus First in generall God undertakes in this covenant to bee our Lord and our God to sanctifie us Therefore hee undertakes to give us faith and repentance Secondly in speciall and first doth God require at our hands that wee should love him with all our hearts and with all our soules God undertakes to perform this I will circumcise thine heart and the heart of thy children that thou shalt love the Lord thy God with all thine heart and with all thy soule Doth God require at our hands that wee feare him And God also undertakes on his part to work us unto this Jer. 32. 40. And I will put my feare into their hearts that they shall never depart away from mee Doth God require Faith this also on his part hee performes Act. 2. ult God added to the Church dayly such as should bee saved And Philip. 1. 29. To you it is given to beleeve in him and to suffer for him Doth God require Repentance Even to this end God sent his Sonne to give repentance unto Israel and forgivenesse of sins In a word it is God that makes us perfect unto every good work to do his will working in us that which is pleasing in his sight through Jesus Christ Heb. 13. 21. Answ But in the second place it may bee argued that Gods raising up of Pharaoh to this intent to shew his power in his hardning and overthrow argueth the like hatred of Esau as of Pharaoh viz. a purpose of passing both by without communicating grace or glory unto them To which I answer a difference there is between Esau and Pharaoh though not in their finall condition nor in 〈◊〉 purpose concerning them Yet in the degree of their present estate whereunto they were severally come when God gave out his severall Oracles concerning them both for hee saith not of Pharaoh God raised him up to shew his power in his hardning and overthrow before hee had done good or evill as hee said of
him will you say that every naturall man hath power to discern the nature of God in such sort as to preserve himself from blasphemy every way The third place is out of Rom. 2. 4 5. Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance 5. But thou after thine hardnesse and heart that cannot repent heapest up unto thy self as a treasure wrath against the day of wrath Now if this doth imply any ability in man of seeking the Lord and finding mercy from him it must needs bee in the way of repentance And this I confesse is a cleare way both of seeking the Lord and of finding mercy from him But dare you say that a naturall man hath power to repent I presume you will not unlesse you frame repentance after such a notion as will bee found to bee neither seeking of the Lord nor finding mercy from him And you your self here professe that God deprives them of those drawing and effectuall means without which none can come to repentance And in the very place alledged it is expressely said of them whom God is said to lead to repentance that the hardnesse of their heart is such that they cannot repent The fourth is taken out of Rom. 2. 14 15. When the Gentiles which have not the Law doe by nature the things contained in the Law they having not the Law are a law unto themselves which shew the effect of the Law written in their heart their conscience also bearing witnesse and their thoughts accusing one another or excusing I wish things were carryed with lesse ostentation and with more judgement then to alledge Scriptures and put the Reader upon making Arguments for them thence For my part I see no colour in all this to justifie any power and sufficiency in a Reprobate to seek the Lord and to finde mercy from him though I make no question but they have power to abstain from many things prohibited in the Law of God and to doe things commanded as touching the substance of the duty commanded or the action forbidden though they are farre enough off from doing it for Gods sake and out of the love of God with all their heart and with all their soule as whom they knew not even the very best of them 1 Cor. 1. 21. 1 Thess 4. 5. The fifth is drawn out of Luk. 16. 11 12. If yee have not been faithfull in the wicked riches who will trust you in the true treasures And if you have not been faithfull in another mans goods who shall give you that which is your own Hence you seem to infer that carnall men naturall men have power and ability to perform faithfulnesse in the administration of temporall riches and you might proceed further to inferre that by performing such fidelity which is in their power to perform they should have true riches and such as should never bee taken from them And what is to maintain that God doth dispence grace according to works if this bee not And yet this latter is with more probability inferred then the former For certainly God doth reward faithfulnesse in little with the bestowing of greater gifts as Matth. 25. 21. 23. But albeit they that are unfaithfull in little are unworthy to have greater gifts bestowed upon them yet herehence it doth not follow that meer naturall men have so much power of goodnesse in them as to bee faithfull unto God in the use of those naturall gifts which God hath bestowed upon them yet in spight of this unworthinesse which God findes in his Elect before their calling hee doth neverthelesse trust them with true riches And if they were faithfull therein they would bee found faithfull also in greater things For ver 10. our Saviour professeth That hee who is faithfull in the least is also faithfull in much The sixth place is Act. 7. 51 52. Yee stiffe-necked and of uncircumcised hearts and eares yee have alwayes resisted the Holy Ghost 52. Which of the Prophets have not your Fathers persecuted That which you stick upon I doubt not is this that they are said alway to have resisted the Holy Ghost both they and their Fathers Wee deny it not but will you herehence infer that they had power and ability to yeeld to the Holy Ghost If this inference like you then you may bee bold to inferre in like manner That because many resist the Holy Ghost moving them to faith and repentance therefore they have power and ability to yeeld to the Holy Ghost in this also that is to beleeve and repent Yet your self professe in this very Section that God deprives them of those drawing and effectuall means without which none can come to wit to the Lord and finde mercy from him which yet undoubtedly they should do did they beleeve and repent Yet I deny not but they might have abstained from persecuting the Prophets but I deny that it was in the power of any of them being but naturall men to abstaine from it in a gratious manner and acceptable in the sight of God And so long as they did not abstain so is it fit to call it a seeking after the Lord or finding of mercy from him I presume you will not deny but that many a Jew in the Apostles daies were free from faction contenting himself to enjoy his own course quietly and peaceably was yet further off from grace then Paul that persecuted the Church God calling him in the midst of his furious pursuite and not calling others though farre more peaceably disposed toward the Church of God then Saul The seventh place alledged is Act. 13. 46. Then Paul and Barnabas spake boldly and said It was necessary that the Word should first have been spoken unto you but seeing you put it from you and judge your selves unworthy of everlasting life wee turn unto the Gentiles Hence you inferre that these Jewes were inabled to doe more then they did in seeking the Lord and finding mercy from him But I would gladly know wherein that seeking of the Lord consists Had they not railed against Paul as I confesse they had power to spare that had they not contraryed him nor spoken against those things which were spoken by him as I confesse they might have held their tongue had this been to seek the Lord more then they did or in better manner then they did I think not for they might have contained themselves from all this nay they might have pretended some propensions to imbrace the Gospel which yet had it been performed in hypocrisie it had nothing commended them in the sight of God As Diasius when hee could not prevaile with his brother to draw him back to Popery pretended some propension in himself to hearken unto him but wee know what the issue was even to slit his head as the issue of Judas his following Christ was to betray him I think they that deale so and through zeale