to create mankinde out of necessity not out of liberty that is absurd But choosing some and reprobating others to ends forenamed maketh him create out of necessity 6 He who cannot doe worse then annihilate his creature cannot reiect it to the glory of Iustice God cannot doe worse for hee giues it but being Ergo can doe no worse then take away that he giueth it Ergo. 7 Such who are chosen to saluation through faith and sanctification such are in sinne But we are chosen Ergo. 8 Such who were all alike loued in Creation amongst such was no election nor reiection but we are all alike loued receiued like fauours had all life alike offred vs. 9 That which maketh the fall of man necessary so as man was not free to fall is not to be granted Gods decree to haue mercy glorified in some and iustice in other some doth impose necessity of falling Ergo. These be the chiefe reasons which I haue obserued for the vouching our election to be both after the decree of creating vs and permitting vs to fall into sinne Now then let vs set in equall pareill the arguments which shew that Gods electing of vs cannot be after the consideration of our creation and fall 1 That which is a meane by which God bringeth some to saluation vnto the glory of Grace and others to glorifie his iustice in deserued punishments that is after these ends decreed But the permission of the fall is vsed by God as a meane c. The first part is plaine for the ends must be in nature before the meanes to the end The second part may be thus cleared We see some by occasion of the fall saued to the glory of mercy which without the fall they could not haue beene Had Adam stood it is manifest that iustice should immediately and properly had the glory in all our saluations for we should haue liued according to Couenant Doe these things and liue in them Againe that sinne in whose punishment iustice doth glorifie her selfe the permitting it could not but be a meane but the punishment of Adams sinne lyeth vnremoued on all vnpenitent and vnbeleeuing persons for wee are by nature the children of wrath and Gods wrath abideth on him who beleeueth not abideth I say intimating that the wrath is not first inflicted vpon vnbeleefe but further continued whereas could wee by faith come to God he would be reconciled That which some obiect that the sinne of Adam not as it was contracted by him condemneth any but as it is continued by our vnbeleefe this is nothing to the matter For first it is false that many remaine not in the death of sinne and trespasse in which by nature they are conceiued Now these who haue the punishment of that sinne neuer remooued from them must needs be vnder that sinne once contracted by him And though the latter part of that exception is true in this sense that by reason of vnbeleefe that sinne hurteth them which otherwise would not yet in this sense it is not true viz. vnbeleeuers are onely condemned for that sinne of vnbeleefe not for that sinne they sinned in Adam also and other actuall transgressions But whither as first contracted or after continued it condemnes This is sure that vnlesse it may be verified that the sinne doth not by any meanes stand on any mans score so as to be condemned for it that it must needs be yeelded a meane whereby iustice is glorified in the iust reuenge of some Argument 2. No word teacheth that God had any other euent for doe this liue doth not proue that God propounded to attain this as his end that wee might all liue no more then in what day thou eatest thou shalt die the death doth argue that God had this end viz. that all mankind breaking his Law should die eternally Eyther God had no end in making his creature or this end which now hee compasseth or some other which he hath not attained But he could not be without his end in making him nor haue any other end which he hath not attained The first proposition is vndoubted the second is as cleare for to haue no end in working agreeth not to God a wise and vnderstanding agent to haue an end and not attaine it standeth not with his blessednesse for to haue a primary principall end which one affecteth is more blessed then not to haue it Againe he whose prouidence is so perfect that no inferiour cause can default beside his intention and permission his end cannot be disappointed Now it is plaine that no instrument can default further then hee intendeth it shall and chooseth to permit it for if any defect befall an instrument which the Artificer chooseth not his worke is troubled and it argueth ignorance or impotency in him that so worketh Argument 3. Either God did by his antecedent prouidence propound this end or he commeth to it by occasion of some euent But he doth not come to this end of sauing in Christ by occasion First this after-prouidence is imperfect not beseeming God when one after a thing is fallen out maketh the best of it and is rather post videntia then prouidentia Secondly this maketh God vse a more imperfect prouidence about his most excellent workes and come to that besides his primary intention which is far more glorious then the first end could haue beene intended Thirdly This maketh God like men to doe as hee may when hee is hindred from that he would Argument 4. That which doth take away the vnsearchable mistery of Election and reprobation is not to be admitted But to choose reiect after the fall doth euacuate this mistery For though God deale diuersly with men now in equall condemnation yet the iustice of this fact is apparant for God may punish with death or make that treason trespasse which is committed against him Who will challenge this fact of iniustce Argument 5. That which maketh God will some of his creatures conditionally that is not to be granted But to make God choose after the fall maketh him to haue willed ineffectually some other end Gods will were not omnipotent should it not effect what euer it willeth Gods velle is posse neither can he haue a conditionall will I will giue my creature life if he keepe this commandement For either he must suppose that his creature must doe some thing which he will not make him and then he were not omnipotent or think that he will make him doe that thing and on doing it giue him life and this in effect a will most absolute or he must know that hee neither will nor can doe it and yet will this on a condition which he doth see impossible and this were friuolous Argument 6. That which maketh God looke out of himselfe for determining his will But to elect and reiect after the fall suspendeth that determination of his will on qualification fore-seene in the creature Ergo. The first part is manifest For it
iustice of God Col. 2. By his crosse he triumphed ouer spoiled principalities c. By death he destroyed him that had the power of executing death Thirdly this death doth obtaine the spirit to be giuen vs which doth free vs from the captiuitie of lusts and inable vs to finde liberty in actions of godlinesse Christ was put vnder the Law that we might be redeemed and receiue the spirit of God This spirit is that life of the world for which he did suffer death as the Gospell speaketh Last of all through this death we haue deliuerance from all euils so that all teares in Gods time shall be wiped from our eyes and in the meane while all our sufferings are so changed that they are not effects of Gods reuenging iustice to destroy vs but they are such things in which God doth offer himselfe as a father intending to make vs partake further by meanes of them in the quiet fruit of righteousnesse Vse 1 The Vses of this are manifold 1. It letteth vs see that loue of Christ to dye for vs when now we did practise nothing but open hostility against him Rom. 5. Vse 2 Againe we see how fitly that is spoken of this bloud that it cryeth for better things then the bloud of Abell This doth appease reuenge not prouoke it this doth call for all kinde of blessings Wherefore let vs get our consciences sprinkled with this and flye to it by faith as they were wont to the sanctuary to the hornes of the alter for this is our true refuge in euery necessitie This doth shew vs how we should esteeme of all those benefits as remission of sinne c. which are purchased by it Things bought at high price we doe esteeme of them accordingly Many will not come out of their vanity but leaue the thing as not worth the taking which Christ hath purchased with his dearest bloud Knowing that you are redeemed from your vaine conuersation not with siluer and gold but with the bloud of Christ a Lambe vndefiled Doct. Remission of sinnes out of his rich grace Whence obserue First that to haue our sinne forgiuen is to be redeemed Reconciliation Redemption Remission Iustification One thing in regard of diuers respects diuersly named or set free from all euill That which before he called Redemption is here called Remission of sinne Our naturall estate if it be considered as a spirituall bondage Christ his deliuerance is redemption but if it be considered as a state in which we stand guilty and vnder punishment of the Law then Christ his deliuerance is the procuring of remission of sinne and they cannot but be one in substance though in reason and consideration they differ For what is forgiuenesse of sinne but an act of grace acquitting vs from all the guilt and the whole punishment of all our sinne And as we did speake of redemption so we may speake of remission For though the sentence of pardon be wholly and at once passed to vs yet the execution of the sentence is heere begun only and shall then be consummate when euery teare shall be wiped from our eyes in which regard we may grant without any danger of Popery that in the life to come euen at the time of Christs appearing to refresh vs or to reanimate our bodies by the returne of the soule to them that euen then sinnes shall be blotted forth that is the sentence which had absolued vs from all the punishment and consequences of sinne shall then be fully executed Againe the force of this remission is such that it setteth men free from the condemnation of Gods iustice in the Law from that power of the Deuill and my conscience condemning of mee from the life and power of sinne which is the death of the soule from all miseries and death which come in as a wages of sinne Vse This then should stirre vs vp to seeke remission of sin it is to be redeemed or set free from all euill to get our sin forgiuen therefore Dauid saith Blessed is the man whose sinne is forgiuen to whom God imputeth not sinne Looke as Malefactors will turne euery stone make all their friends they haue to get a pardon for their liues so would wee bestirre vs to get this pardon which once gotten we shall be sure to haue in Gods time all teares wiped from our eyes we shall see our selues deliuered from all euill Obserue secondly that euery belieuer in Christ receiueth forgiuenesse of his sinnes though by nature wee are in our sinnes lie in euill of guilt and punishment yet once getting faith on Christs bloud we are iustified we haue forgiuenesse of sin are accepted as righteous to life through Christ his obedience though the one is named yet the other is by a Synecdoche to be conceiued Euen as Kings to shew their clemency in entring their reignes they giue out free pardons to many kinde of trespasses so God to glorifie his mercy it pleaseth him to giue to vs in Christ the forgiuenesse of all our sinnes My meaning here is to speake precisely of remission of sinne as it is distinguished from imputing righteousnesse which I conceiue as a distinct part concurring in our iustification About this then we will inquire three points 1. In what order we haue it 2. What is the extent or latitude of it in respect of sinne and punishment 3. How we who haue it can be said to belieue the remission of our sinnes For the first as the supreame power of sauing or destroying is with God so of remitting and holding sinne vnremitted Wee are therefore to conceiue our remission first of all as in the gracious purpose of God toward vs who knoweth on whom hee will haue mercy and whom hee will harden as we thus had in Gods eternall purpose so we haue it giuen vs in time by way of execution First wee haue it giuen to Christ our Head for vs all for he being made sinne for vs euen as a suretie hauing all our debt layd on him hee could not be raised vp till now all our sins were done away Ergo Paul 1 Cor. 15. saith That if Christ were not risen we were still in our sinnes where hee maketh the cleering of vs all from sinne and Christ his resurrection to be accompanied one with the other Againe God did reconcile the world not imputing sinnes in Christ which could not be without remitting all their sinnes for whom his Christ did vndertake Besides were not our sinnes forgiuen in him we could not be raysed vp set in heauenly places with him for before we can haue quickning giuen vs in Christ we must haue pardon of sinne giuen vs. Further what did Christ shed his bloud for but that he might actually get the pardon of our sins Finally he doth distribute nothing to vs which by vertue of his obedience he receiueth not for vs. In the third place this remission is communicated from Christ to vs in manner following 1. Christ sendeth
an edge vpon our thankesgiuing Least we should forget this dutie to God God hath left some trouble some remainders like the weather in ache of a wrested ioynt when now it is restored How thankefully would wee take it to be set free from the drakenesse deadnesse sensuality earthly mindednesse which we still finde as a clog and chaine to the spirits of vs If this would be so gratefull to be set free from circumstances which molest vs onely how much more is that our substanciall deliuerance from the reuenging iustice of God from the power of the diuell holding vs vnder the curse from the power of our conscience iustly condemning vs from the power of sinne commanding as King how much more is this to be extolled This mercy was not showed to the Angels creatures more excellent then our selues Should one set vs free from the state of Villenage or ransome vs from the Gallies we could not think our selues thankfull enough to them much lesse can wee euer be thankefull enough for this benefit Vse 2 It should stirre vp spirituall ioy Looke Isa 44.23 where the insensible creatures are called vpon to reioyce for the redemption of Gods people when they were redeemed from Babell the ioy did put them into an extasie they knew not whither they were a sleepe or a wake Let vs pray to God to moue the scales from our eyes and take the vaile from our hearts which will not let vs reioyce in so excellent mercy It followeth Through his bloud Obserue what it is by which wee are ransomed and redeemed euen the bloud of Christ This was it which in the bloud of all the Sacrifices was prefigured We are redeemed saith Peter not with siluer or gold but with the bloud of Christ a lambe vndefiled When any are captiue here and there we haue but two waies vsually by which we redeeme them The first is by force of armes when we powerfully rescue them the other is by course of iustice when wee send some ransome and by way of change set them free For with-draw that voluntary couenant who doubteth but that had the creature kept his innocency a thousand yeares God was free to haue annihilated him Now it is in vaine to dispute what God might haue done by absolute power for God may out of his absolute soueraignty not haue punished Adams sinne both because it was against himselfe not others to whom he is tyed to doe iustice and especially for that the demonstration of his reuenging iustice springeth not from the necessity of his nature but from his voluntary disposition as well as the giuing life perpetuall to obedience for a certaine space performed And finally because God is able were he pleased to shew this power to turne it to his glory which mens impotency not attaining maketh them that they cannot alwaies with iustice forgiue euen that in which themselues are trespassed Yet seeing God hath determined that his iustice shall take her reuenge if by breach of couenant she be wronged hee cannot but execute punishment neither may he set vs free from the same but so as wronged iustice may receiue satisfaction Againe we know which maketh the Scripture say it was meete and necessary that Christ should be consecrated through suffering that he should suffer and so enter his glory See Luke 24.26 Heb. 2.17 Death corporall and spirituall such as is a punishment of sinne but not sinfull Desertion not in regard of vnion and sustentation but of consolation Impression of wrath death being made as seruiceable for our good and the feare of it being taken away by him who hath tasted it for vs and swallowed it vp into victory We know that he hath by way of ransome redeemed vs as being the fittest way both to deliuer vs out of his grace freely and yet to show himselfe iust in so iustifying or redeeming of vs See Rom. 3.25 For further opening this point Marke two things 1. What is vnderstood by Christ his bloud 2. How it hath set vs free from bondage By his bloudy death vpon the crosse or his bloudy and cursed death the Scripture maketh vs redeemed By his death Heb. 9.12 and by yeelding himselfe to be made a curse for vs Gal. 3.13 the commandement giuen to Christ being this That he should lay downe his life for our redemption For looke as a surety must pay in such death as the Law inflicteth on sinners such death as is ioyned with the curse As he was our surety and vndertooke to answer our sinnes the God-head did but sustaine him that he should not be swallowed vp of it as the brasen couering of the Alter did make it fit to endure that materiall fire 3. The assault of those impure spirits for the houre or time for all those powers of darkenesse was then come when this his redemptory suffering approached Christ our surety was to take vpon him our debt of death both corporall and spirituall so farre as he might neither the vnion of his person nor yet the holinesse of his nature any whit diminished The Scripture doth mention his bloud so frequently both because this circumstance is most sensible and was the body in which all the typicall bloud of sacrifices in the Law had his accomplishment And Ergo as when wee reade that Christ was flesh we must not thinke as Apollinarius that he tooke no soule so when we reade his bloud shed or bodily death wee must not thinke that he dyed not a spirituall death in soule also The fathers who denyed that he dyed in soule deny it not absolutely but after a sort viz. that he dyed not such a death in soule as did destroy the essentiall life of it like as death bodily doth the life of the body nor yet any such death as did either separate his soule from vnion with God or did imply any sinfull corruption as it did in vs whose soules are dead in sinnes and trespasses Now this death is it by meanes whereof Gods grace doth set vs free and that in most iust manner First from the guilt of sinne in as much as it doth pacifie and satisfie iustice her displeasure against sinne This obedience of that great God our Sauiour being farre more effectuall to please and satisfie then the sinne of the whole world could be to displease and prouoke iustice against vs For though it be finite in it selfe yet in the person it becommeth infinite for the value of it Hence it is that God that is God as now in his reuenging iustice is gone forth is said to smell a sauour of rest in the death of Christ and by Christs being put vnder the Law or curse of Gods reuenging iustice made manifest in the Law we are said to be redeemed from the Law or curse as by an al-sufficient ransome accepted of iustice Secondly Now this bloud or death doth free vs from the Diuell for Sathans power ouer vs was by reason of sin and the punishment due to it from the
one with the word of truth the Gospell of saluation verse 13. The summe is Which so rich benefits of wisedome and vnderstanding he did worke in vs when now he had opened vnto vs that secret wisedome which his will had ordained to our glory that Gospell of saluation which he did out of his gracious pleasure which within himselfe not looking at any thing in vs he purposed toward vs. Doct. Obserue first God worketh sauing wisedome in none to whom he openeth not the doctrine of wisedome the Gospell of saluation As God did promise that the hearts of the foolish should vnderstand so likewise he did promise that all of vs should be taught of him And looke as the precepts of Grammer and doctrine of Logicke must be made knowne and opened vnto vs before we can get the Art or wisedome of Grammer and Logicke so it is we must haue vnfolded the doctrine of Gods sauing wisedome before wee can haue wrought in vs the diuine qualitie of this wisdome which commeth from aboue For further vnderstanding it is fit to consider what things this opening of the Gospell comprehendeth in it or how God doth open this sauing wisdome to vs. 1. Outwardly by propounding the doctrine of it vnto our eares which he doth by his Ministers for this cause Ministers are called such as teach others in wisdome Col. 2. the end Such as feede with wisdome and vnderstanding Ier. Such as make wise as it is Dan. 12.3 For though it be read wise the word hath an actiue signification and importeth to make wise or bring to wisedome as the next word doth not signifie iust men but such as turne others to righteousnesse Euen as in great Schooles there are inferiour Vshers as well as the principall Master so it is here It pleaseth God by mans outward ministery to open the eyes of the minde and bring from darkenesse to light but mans teaching which goeth but to the eare cannot doe this matter Wee must therefore consider God speaking within the minde by holding out some such light and causing such an inward illumination as doth speake things no lesse to the minde then a word audible doth report them to the eare This is it which we are said to heare and learne from the father should not the father speake and teach wee could not heare neither is it an outward voice for all that heare this voyce come to Christ which is not verified in the other And this is that light which diffusing it selfe through the word wee heare doth make the things of God visible to the soule Euen as not the ayre alone but the ayre now inlightned is the meane by which things are made discerneable to the bodily eye In the third place we must consider that God doth together with this illumination which speaketh and propoundeth things within the minde he doth I say together with it open the eye of the vnderstanding the eare of the deafe heart to see and attend vnto it This is called sometime renewing the vnderstanding giuing light opening the heart to attend remouing the vaile For if I will shew to a blinde man any thing it is not enough to propound the obiect and to procure an externall light by which it may be discerned but I must restore the sight of the blinde eye before I can show it the thing proposed So it is with vs who are spiritually blinde before we can haue opened to vs the things of God Vse 1 The vse of this is first to rebuke such who thinke they can be wise enough to saue their soules though they haue none to open to them to instruct them in this hidden wisedome of the Gospell Blindnesse and bold presumption accompany each other But deceiue not your selues Thou who canst not go to a Towne two myles off which thou neuer wentest to but thou must inquire and get some guide and direction canst thou finde the way to heauen hauing no guide no direction Thou who canst not learne thy A B C. but thou must haue a Schoolemaster why wilt thou imagine thy selfe able without helpe of teaching to learne this high point of wisedome which teacheth to liue happy with God world without end Vse 2 Let vs attend vpon the Preaching of the Word and the teaching of this wisedome as euer we would haue it begunne or increased in vs Blessed are they who waite at her gates at the postes of her doore A speech borrowed from Clyents or Patients who waite to haue accesse to their learned Counsell and to the Physitians whose aduise they seeke for Yea let vs seeke for that inward teaching of God in whose light onely we come to see light Doct. Obserue secondly That the doctrine of our saluation through Christ is a hidden secrecie The Apostle calleth the doctrine of Christ crucified 1 Cor. 2. a hidden wisedome which the chiefe for wisedome in this world knew not 1 Tim. 3. Without doubt saith the Apostle great is the mistery of godline sse naming after points of doctrine concerning Christ Iesus And needes it must be so for the great volume of the whole creature hath not one letter or syllable in it of this wisedome They reueale a wisedome for in wisedome God made the heauens and founded the Earth in vnderstanding but those who knew this wisedome best Pro. 3. learned nothing of this sauing wisedome in Christ 1 Cor. 1. Againe there is no sparke of light in man by nature able to conceiue this secret The wisedome of the Law the light of nature reacheth not for the light of reason discerneth that God is to be loued and honoured that I am to doe as I would be done to and not after that measure I would not receiue But of sauing man kinde lost by faith on Christ and repentance there is no light left which can trace any step of this doctrine Thirdly the knowledge it selfe is of that height that from what time we haue the spirit which doth teach it wee cannot in this mortality know it any thing as we should wee see but in a glasse know but in part like Children which know not fully the things they know Now that which is hid in so great measure from vs who are now light in the Lord how great a secret is that in it selfe But to open this a little further The Gospell of saluation may be called a Mistery in three regards 1. absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know If a thing within my minde be such that no creature can know it further then I make it knowne none doth know the things in Man but the spirit of Man how great a deepe and secret is that which is within God himselfe Thus it ceased when God did first reueale it but yet a Mistery still in regard of the spare reuelation and small number of those to whom it was manifested For a thing is not onely hid while I
iniuriously handled God would haue Christ not onely dye but suffer being innocent an vniust condemnation yea the sinfull manner of afflicting is heauier to Gods children then the affliction it selfe Beside that in many of their exercises it is not the act which doth or could afflict them but the sinne of the act not speech from Shemei but sinfull reuiling speech was Dauids exercise Wherefore being not absolutely euill but good to God in regard of the vse of it he may ordaine and will it as good or rather the good vse of it 6. Though Gods will and worke may be in sinne yet it is not alike in the sinne which his creature in innocency may fall into as it is in regard of that sinne which he may fall into when now he is for state sinfull 7. God may furnish forth his creature so that he may per se and yet may per accidens make defection and hee may will that his creature shall sinne being suffered to it selfe by accident of it own liberty and vertibilitie 8. Or hauing made his creature so that when he may obey he will in such and such circumstances take occasion and willingly and wittingly sin God may decree to set him in such conditions in which he will sinne and leaue him without putting any impediment which in effect is to will that sinne shall be by his permission 9. God may doe that which may directly bring a sinner to commit sinne as he may smite him with blindnes in vnderstanding with prauity for as death bodily is a good ferne in the nature sinful of things though not good to a liuing person so is this blindnesse prauitie hardnesse of heart good in themselues though not good to man who should be conformable to the Law and free from them good as inflicted not as contracted and receiued Secondly God may suspend all actions which in any degree tend to hinder Thirdly God may prouoke by occasions of finning not onely set things which he may take occasion to peruert The reason of all is it were iust with God to consummate spirituall death vpon his creature now sinfull and Ergo much more lawfull to execute such a degree as is inferiour These Conclusions premised the Arguments vsed for defence of the negatiue part may be more easily answered then many of those for the affirmatiue Argument 1. To the first it is denied that it is either cruelty or iniustice in God to ordaine that the creature shall fall through it owne wilful defection and so glorifie his iustice in deserued punishment to constrain the creature and make it sinne vnwillingly and yet to determine to punish it were to punish it without cause as delighted with cruelty Secondly I answer as much may be obiected against their permission That which is cruelty and iniustice not befalling sauage men that is farre from God But to set his childe neuer hauing offended him in such a taking in which hee doth see hee will certainely make away himselfe and not to hinder him when he might euery way as well doe it and that with speaking a word is cruelty and iniustice farre from sauage men Now all this different Diuines confesse of God First that he did set him being euery way yet innocent in such circumstances Secondly that he could haue hindred him by suggesting some thought effectuall to that end Thirdly that if God had thus hindred him mans will should haue beene no lesse free and Gods primary purpose should haue bin more promoted Fourthly that God determined notwithstanding all this he would permit him fall Reuenging iustice cannot be glorious but in iust punishment iust punishment cannot be where there is no iust merit on the creatures parts iust merit there can be none if the creature doe not wittingly and wilfully sinne against God from the voluntary counsell of it ergo as God will haue the end so hee cannot will the creature shall sinne otherwise then from the wilfull defectibility of it Argument 2. To the second I answere denying the proposition God may will an occasion of manifesting his iust wrath or else he cannot will the demonstration of his owne perfections but to say God cannot effect the show of this or that perfection in himselfe is ouer-harsh and vnbeseeming the power and wisedome of the almighty Hee who hath the creature so in his power that he cannot make defection further then hee willeth hee must needs will the being of that which his iustice shall punish before it can come to be yea it is so with men that sometime they do draw this or that fact from another with which they are iustly angry so farre as to punish it in the offenders Thus a master draweth forth the vnfaithfulnesse of a seruant Of which somewhat more in the last argument This may be retorted That which maketh God vnable of himselfe to shew his perfections is not true But that which saith hee cannot ordaine or will the being of sinne maketh him vnable of himselfe to shew his reuenging iustice ergo it is absurd Argument 3. The second part of that third Argument is denied It is one thing to make mankinde in some part capable of life another thing to will and intend it should all attaine life This latter was neuer in God But God said doe this and liue Ans This doth shew what God would haue the creature take as his will not what was his secret will within himselfe or it shewed what way the creature might attaine life both for himselfe and his seede but it doth not shew that God had this will within himselfe that his creature should with effect performe this for then hee would haue wrought it in his creature euen as the threatning doth not shew that it was Gods finall pleasure within himselfe that wee should all lye in death if that wee sinned Argument 4. The second part is again denied To giue a commandement to my creature to doe this or that which I am minded within my selfe he shal not do is no vntruth when it is not for to deceiue but for triall or otherwise As in Abraham Offer thy sonne Isaak yet Gods will was not to haue him offered the command ergo doth not lay downe what was Gods will within himselfe for these were contradictory in the Diuine will if hee should be said to will in himselfe at the same time and not to will within himselfe the offering of Isaak Thus here it is no vntruth for God to signifie this as his will to Adam that he should doe vnto life that in charge when yet it was not his will to haue him with effect performe it and looke as God in his threatning did signifie as his finall will that which was not his finall pleasure touching mankind without any vntruth so heere Argument 5. The second part is denied wee doe not affirme the substraction of any grace he had neyther doth this follow on decreeing his fall but onely the not superadding of that