evil of the ways of grace, which they understood not, 2 Pet. ii. 12; and of the gospel, in which they saw no beauty, it being hid to these lost ones, 2 Cor. iv. 3, who contemned and slighted it; were delivered up to a reprobate sense, Rom. i. 28; and because they loved not what they knew, were not able to know what to love, Rom. i. 21–23.

2. Another woe in this condemnation is, a spirit of benumbedness, insensibleness, cauterizedness, under all the most awakening administrations of God's word or rod; a judgment which the Scripture puts for all the misery and condemnation of the reprobate, and that which differenceth them from the elect. "He hath mercy on whom he will have mercy, and whom he will he hardeneth," Rom. ix. 18. And having spoken of the elect, he saith, "the rest were hardened," Rom. xi. 7. Of seducers, Paul speaks of some who had "consciences seared with a hot iron," 1 Tim. iv. 2, whom nothing awakens but eternal burnings, though too late, to a serious sensibleness of their estate. These seducers fed "themselves without fear," Jude 12.

3. A third woe in this condemnation is, incorrigibleness, and unreformedness under the means of salvation. All the dews of salvation fall upon them as showers upon the barren wilderness; and they are by God compared to drossy silver, which all the art and pains of the silversmith cannot refine; and therefore called reprobate silver, Jer. vi. 30. These seducers in God's orchard were trees without fruit, "twice dead, plucked up by the roots," Jude 12.

4. A fourth woe in this condemnation is, God's giving them up to strong delusion; a delighting in error and false doctrine, with believing it; and thus seducers are said not only to deceive, but to be deceived, 2 Tim. iii. 13; and those who received not the love of the truth, had strong delusion sent them from God, and upon them the deceivableness of unrighteousness takes hold, 2 Thess. ii. 10; and thus God suffered a lying spirit to deceive Ahab and his prophets, 2 Chron. xviii. 18-22.

5. A fifth woe in this condemnation is, a stumbling at and a quarrelling with the word of life, 1 Pet. ii. 8, and Christ the Rock of salvation. Thus Paul speaks of some who were contentious, and obeyed not the truth, Rom. ii. 8; and of seducers who resist the truth, 2 Tim. iii. 8. Like these in Jude, who contended so much against the faith, that all which Christians could do, was little enough to contend for it against those who made the gospel a plea for licentiousness.

6. A sixth woe in this condemnation is, progressiveness in sin, and, as the apostle speaks of seducers, a waxing worse and worse, 2 Tim. iii. 13; a walking so far into the sea of sin, as at length to be over head and ears; a descending to the bottom of the hill; a daily "treasuring up wrath," Rom. ii. 5; a proficiency in Satan's school; a growing artificially wicked, and even doctors of impiety.

7. Which, lastly, will prove the great and heavy woe, not to be contented to be wicked, and to go to hell alone, but to be leaders to sin, and to leaven others with impiety; and thus Paul saith, that seducers were deceiving, as well as deceived, 2 Tim. iii. 13. And Peter, that "many shall follow their pernicious ways," 2 Pet. ii. 2. And certainly, impiety propagated shall be condemnation heightened.

Secondly, Why is this punishment of seducers called condemnation ? Κρίμα for κατάκριμα, the cause for the effect. I grant condemnation is properly the sentence or censure condemning one to some punishment; and though in this place it is used for the very punishment itself, yet the Spirit of God fitly sets out this punishment of wicked men by a word

that denotes a sentencing them thereunto; and that, 1. Because a sentence of condemnation is even already denounced against them. 2. Because it is such a punishment as by judiciary sentence is wont to be inflicted upon guilty offenders.

(1.) It is really and truly denounced, &c. For besides God's foreappointing the wicked to this condemnation, as it is the punishment of sin, and the execution of his justice, wicked men are in this life sentenced to punishment, 1. By the word of God, which tells them that " God will render to every man according to his deeds; to them who do not obey the truth, but obey unrighteousness, indignation and wrath," &c., Rom. ii. 6, 8. And that "he who believeth not is condemned already," John iii. 18. 2. By their own conscience, which accuseth and condemneth as God's deputy, and here tells them what they deserve both here, and hereafter. "If our hearts condemn us," &c., 1 John iii. 20, &c. 3. By the judgments of God manifested against those who have lived in the same sins, the wrath of God being revealed against all unrighteousness, Rom. i. 18. 4. By the contrary courses of the godly: the practices of saints really proclaiming, that because the ways of the wicked are sinful and destructive, therefore they avoid them; and thus Noah sentenced the old world, by being a practical preacher of righteousness, 2 Pet. ii. 5; Matt. xii. 41, 42. And all these sentencings of wicked men do but make way for that last and great sentence to be pronounced at the day of judgment, to the punishment both of eternal loss and pain, Matt. vii. 23; xxv. 41.

(2.) It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders; and so it is in two respects: 1. Because it is righteous. 2. Severe.

[1] Righteous. These seducers were not spiritually punished without precedent provocations; "as they did not like to retain God in their knowledge, God gave them over to a reprobate mind," Rom. i. 28; and God sends them justly strong delusions, that they should believe and teach a lie, because they received not the love of the truth, 2 Thess. ii. 10, 11; and because they would not be scholars of truth, they justly become masters of error.

[2] The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence, because of its weight and severity. It is not raideia, or Meyxos, not a paternal chastisement, or a rebuke barely to convince of a fault; but it is pipa, the judge's sentence, condemning to punishment the guilty malefactor. It is not medicinal, but penal; not the cutting of a surgeon, but of a destroyer: the happiness of correction stands in teaching us, but this punishment is the giving of sinners up to unteachableness; and what is it indeed but a hell on this side hell, for God to withdraw his grace, and to suffer men to be as wicked as they will, to be daily damning themselves without control, to be carried down to the gulf of perdition, both by the wind of Satan's temptation, and, which is worse, by the tide of sinful inclination! for God to say, Be and do as bad as you will," be filthy still," Rev. xxii. 11, sleep on now, and take your rest, I will never jog nor disturb you in your sins. How sore a judgment is it to be past feeling, so as that nothing cooler than hellfire, and lighter than the loins of an infinite God, can make us sensible, though too late!

Obs. 1. The condemnation of the wicked is begun in this life. As heaven, so hell is in the seed before it is in the fruit. The wicked on this side hell are tunning and treasuring up that wrath, which hereafter shall be broached and revealed, Rom. ii. 5. The wicked have even here hell in its causes. The old

Tristitia nostra

in somnis transit.

quasi sedebam, quasi loquebar, quasi equitabam;

nit quod videbat.

inveneram, dicit

cus non esset, &c.

tado, non ipsa res.

bruises which their souls by sin have received in this life, will be painful when the change of weather comes, when God alters their condition by death. When thy lust asks, How canst thou want the pleasure? let thy faith answer by asking another question, How can I bear the pain of such a sin? Put sin into its best dress, and it is but gilded condemnation. Obs. 2. Spiritual judgments are ever quasi habet, quia the sorest. In God's withdrawing his Qui somnium in- grace, and delivering up to a reprobate dicat, addit quasi, sense, there is something of condemnation. The soul of a judgment is its quia cum evigi- seizing upon the soul. The greatest laverit, non inve- misery which can befall the body, is Quasi thesaurum but for the soul to leave it; and what mendicus, si quasi proportion bears this to the misery of non esset, mendi- God's leaving the soul! The death in In adversis um- death is the miscarriage of the soul. bra est, vel simili- If a man be not heart-sick, though Ansel. 2 Cor. vi. otherwise distempered, he is not feared; and if not soul-sick, and the union between God and him weakened, there is no danger. Bodily miseries are but appearing and opinionative, and there is a vanity in outward troubles as well as enjoyments. The apostle makes the greatest suffering of the body to be but as such, rather a dream than a reality of suffering. The poorest saint never had a drop of condemnation in a sea of calamity. His affliction is not laniena, but medicina; not butchery, but surgery; nay, the end of God's chastening is, that he may not be judged, 1 Cor. xi. 32. How different is the condemning of a malefactor from the reprehension of a son, the father's rod from the executioner's axe! If we endure chastening, the Lord Ideals with us as with sons, Heb. xii. 7. Strive not so much to get the rod taken off thy back, as to get it into a Father's hand. How madly merry is every obstinate sinner in all his worldly enjoyments! How unsuitable is thy music when thou art sacrificing that which should be dearer to thee than thy dearest child, and celebrating the funeral of thy preSi doles condoleo, si non doles doleo cious soul! Who would not commiserate his mirth, who goes dancing to his own execution, whose only strife is to double his misery by shunning the thoughts of that which he cannot shun? Be not taken with what thou hast in gift, but what thou hast in love. In receiving every mercy imitate Isaac's jealousy, and say, Art thou that very mercy, that mercy indeed which comes in the blood of Christ? Art thou sent from a Father, or a Judge? | What do I receiving, if I shall never be received? It is infinitely better that God should correct thee so as to awaken thee, than by prospering to let thee sleep in sin till it be too late to arise. It was better for the prodigal to be famished home than furnished out.

magis.

Obs. 3. These condemned ones should warn us that we incur not the like condemnation with them. Saints should be examples of imitation, and sinners of caution. A good heart will get good even by bad men, and take honey out of the carcass of a lion. These seducers were mentioned and stigmatized by Jude with this black mark, not only to show that God was righteous in punishing, but that we might not be unrighteous and wretched in imitating them. And that we may not, (1.) Neglect not, undervalue not the truths of the gospel. Shut not thy eyes, lest God suffer Satan to blind them, Rom. i. 28; 2 Thess. ii. 9-11. How severely did God punish the heathens for opposing the light of nature! and will not Christ, when clearly discovered, and unkindly neglected, much more heighten thy condemnation? If Christ be not a rock of foundation, he will be a stone of stumbling. Fruits which grow against

G

a wall are soon ripened by the sun's heat, and so are sins which are committed under the sunshine of the gospel. The contempt of the gospel is the condemnation (John iii. 19) of the world, it brings swift destruction, 2 Pet. ii. 1. (2.) Preserve a tender conscience. Tremble at the first solicitations of sin, which make way for eternal, by taking away spiritual feeling. The deluge of impiety in which these seducers were drowned began with a drop. Many knots tied one upon another will hardly be loosed: every spot falling upon the clothes makes a man the more regardless of them; and every sin defiling the conscience makes a man the more careless of it. He who dares not wade to the ancles, is in no danger of being swallowed up in the depths. Modest beginnings make way for immodest proceedings in sin. The thickest ice that will bear a cart, begins with a thin, trembling cover that will not bear a pebble. As these seducers crept in by degrees into the church, so did Satan by degrees creep into them; they increased to more ungodliness, 2 Tim. ii. 16. They went down to this condemnation by steps; and after they had begun, they knew not where or whether they should stop. (3.) Take heed of turning the grace of God into wantonness, of abusing his goodness, either to soul or body, to impiety. Take not occasion to be sinful because God is merciful, to be long-sinning because God is long-suffering, to sin because grace abounds, to make work for the blood of Christ, to turn Christian liberty into unchristian libertinism. This must needs incense even mercy itself to leave and plead against thee; and what then will justice do? They who never enjoyed this grace of God, go to hell; they who have it and use it not, run on foot to hell; but they who abuse and turn it into wantonness, gallop or go to hell on horseback.

This for the first way in which the punishment of these seducers was considerable, viz. Its severity, "this condemnation." We now observe,

(2.) Its certainty, they "were before of old ordained to" it.

In this two things require explication. What this ordination is, of which the apostle here speaks; and, In what respect it is said to be "before of old."

bunt, memorice

tuunt agere. Hæc

æternum Dei con

sumpta est, quod silum quo ordiad salutem, Liber vocatur. Calv. prænuntiatum est Scripturis sunt in judicium.

nati sunt fideles

De quibus olim

quod deventuri Est. in loc.

faithful are

For the first, The word προγεγραμμένοι, Metaphora sumphere translated ordained, properly sig- ta ab iis qui in nifying, forewritten, enrolled, billed, codicillis scri booked, or registered. It seems, say causa, quæ stasome, to be a metaphor taken from re- metaphora inde cords in courts, wherein things are set down for an after-remembrance of them; or, according to others, from books of remembrance, wherein for the greater sureness of doing any thing, men write down what they purpose to do, and desire not to forget. Calvin draws the allusion from Scripture, in which the eternal counsel of God, wherein the elected to salvation, is called a book. Sure we are, it is a metaphorical speech; and by none of our protestant divines, as I remember, is that interpretation embraced which is given by some papists, who, haply, to wave the doctrine of reprobation, expound this forewriting here mentioned, to be the predictions by writing which went before in the Scriptures concerning these seducers. Nor can this writing here mentioned so be attributed to God, as if either he could properly be said to have a memory, or to remember any thing, or had any defect or weakness of memory, or had any material books wherein he wrote any thing at all; but this writing or booking is spoken concerning him άveρwло¬á¤ws, by way of resembling him to man, who, what he purposes exactly to remember, or certainly to do, he books and writes down

beforehand. And the Scripture speaks of four metaphorical books or writings which God has. 1. The book of his providence, or God's knowledge and decree of all the particular persons, things, and events that ever were or shall be in the world; and in this book were written all the members of David, Psal. cxxxix. 16; and all the tears of David, Psal. lvi. 8. 2. The book of the last and universal judgment, which is the perfect knowledge that God hath of the actions of all men, good and bad, according to which at the last day he will give judgment: thus it is said, "The judgment was set, and the books were opened," Dan. vii. 10. And, I saw the dead, small and great, stand before God; and the books were opened," Rev. xx. 12. It is a term taken from public judgments here among men, wherein are produced all the writings of informations, depositions of witnesses, &c., to show that God's omniscience shall discover and rehearse all actions, and his justice proceed accordingly. 3. "The book of life," Rev. xx. 12; xxii. 19; called also "the Lamb's book of life," Rev. xiii. 8; xxi. 27; which is God's eternal decree to bestow grace and glory upon some; and in this are set down the names of the elect: of these it is said often, Their names are written in the book of life, Phil. iv. 3; Luke x. 20; and at the last day this book is said to be opened, because it shall then be manifested to all who are elected. 4. This writing here mentioned by Jude, namely, that black bill, or the catalogue of those whom God hath appointed unto wrath, 1 Thess. v. 9, ordinarily considered as the positive or affirmative part of reprobation, wherein God decreed justly to damn some for sin. For reprobation is considerable in a double act. First, negative; which is that of preterition, or passing by of some, and God's will not to elect them. Secondly, positive; which is God's ordaining them to punishment for sin. And in both these acts there is a double degree.

In the first, the negative act, 1. God's denying his grace in this life. And, 2. His denying them glory and salvation in the next life.

In the positive or affirmative act, 1. God's ordaining the wicked to blindness and obduration here. And, 2. Eternal condemnation hereafter. And upon Holy Scripture are both these acts, and both the degrees of each of them, evidently grounded. 1. Concerning the negative act speaks the Spirit of God, John x. 26, "Ye are not of my sheep." And Matt. vii. 23, "I never knew you." Matt. xiii. 11, To them it is not given "to know the mysteries of the kingdom." And Matt. xi. 25, "Thou hast hid these things from the wise and prudent," &c., "for so it seemed good in thy sight." And Rev. xiii. 8; xx. 15, there are some mentioned "whose names are not written in the book of life." 2. Concerning the positive or affirmative act, speaks the Spirit of God in 1 Pet. ii. 8, where the apostle mentioning those that stumbled at the word, and were disobedient, saith, They were appointed thereunto." And Rom. ix. 18, "Whom he will he hardeneth." And ver. 21, he speaks of vessels made to dishonour. And ver. 22, of vessels of wrath fitted to destruction." And John xvii. 12, Judas is said to be a "son of perdition." And here Jude saith that these seducers were written down, and "appointed to this condemnation," which was their abode among the faithful, with an obstinate opposing of the truth and faith of Christ, making way to their own eternal condemnation; a doctrine (I confess) not more distasteful to the bad, than hard to be understood by the best. It is no where, as Pareus remarks, when treating upon it on Rom. ix., perfectly apprehended but in that eternal school. Í profess my greater desire to study than discuss it. I did not seek it, nor dare I altogether shun it; ever

remembering, that though we must not rifle the cabinet of the secret decree, yet neither bushel the candle of Scripture discovery; the former being unwarrantable curiosity, the latter sinful ingratitude. Briefly therefore,

For the second, in what respect this ordination is said to be "before of old." The word náλai, of old, is sometimes applied to a thing done a little time before: Pilate asks of Joseph, who came unto him to ask the body of Jesus, whether he had been máλai, any while dead. The word, as Dr. Twiss observes, does not signify any definite time. It is applicable even to eternity. And though, as he remarks, the signification of the word is not extended to eternity by any force in itself; yet from the matter whereof the apostle treats, viz. the ordination or decree of God, which is eternal, it ought to be so extended. The denial of the eternity of God's decree was one of the prodigious doctrines of Vorstius. As the Ancient of days was before there was a day, so this "of old" was before there was an age. Which as it refers to the forementioned ordination, comprehends, in the judgment of many learned and godly divines, as well,

The independency and absoluteness, as the immutability and unchangeableness, of this ordination.

1. This ordination, according to some, was absolute, from all causes in the creature; "of old," before these seducers were, before their sins were, in respect not only of their actual existence, but even of their prevision also and foresight of their futurition or coming to pass hereafter. And in delivering their judgment herein, they consider reprobation, with Aquinas and other schoolmen, either in respect of the act of God reprobating, God's willing and decreeing; or in respect of the effect thereof, the things willed or decreed, as God wills that one thing should be for another.

1. q. 23. Art. 5.

Non est assignare

parte actus vo

supr.

(1.) As to reprobation in respect of the act or decree of God's reprobating, or God's willing or decreeing; they say, the sins of the creature cannot be assigned as the cause of reprobation; and herein they agree with Aquinas and the sounder schoolmen. They conceive that the causam divinæ decree of reprobation was not without voluntatis ex the foresight of sin; yet that the sight lendi. Aquin, ubi of sin was neither in order of nature or time, before reprobation, nor after it; but purely, evenly, and equally accompanying it. That God's decree to permit sin, from whence comes prevision of sin, and to condemn for sin, were not the one subordinate to the other, or of a diverse order; as if the one were the end, and the other the mean; but coordinate, and of one and the same order and means, both accommodated to one and the same end: God neither condemning that sin may be permitted, nor permitting sin that he might condemn; but permitting sin, and condemning for sin, that the glory of his justice might be manifested; the glorious manifestation of his justice being not advanced only by permission of, or only by condemning for sin, but by both jointly, or together; according to which apprehension, sin foreseen could not be the cause of reprobation. They conceive, that God not depending upon any condition in the creature, no other way foreknew the futurition of sin, than by his own decree to permit it. And they further urge, if consideration of sin were before God's decree of reprobation, then the decree of permission of sin should have been before the decree of reprobation; and so God should intend the permission of sin before he intended the damnation of man for it; and then it would follow, (in regard that what is first in intention is last in execution,) that damnation for sin should

be in execution before the permission of sin, for which men are damned. And this is the argument oft urged by Dr. Twiss; to which he sometimes adds, that whatsoever is first in intention, has the nature of an end in respect of that which follows it; but the permission of sin cannot be considered as an end in respect of the damnation of men, it being impossible that men should be damned to this end, that sin should be permitted. And they of this opinion assert, that if because God decreed that condemnation shall only be for sin, it follows that sin is a cause of that decree, it will also unavoidably follow, because God hath decreed that salvation shall only be in a way of good works, that good works are a cause of that decree; they conceiving that though good works do not go before salvation with the same efficacy wherein sin goes before damnation, good works being only dispositive causes of the one, and sins meritorious causes of the other, yet that they go before it with the same order of necessity. And they add, that the apostle removes both from the election of Jacob, and the reprobation of Esau, the consideration of all works either good or evil, as well in respect of their prevision as actual existence; to the end that he might show that the purpose of God, according to election, was not according to works, but of him that calleth; and so by the same reason, that the decree of the reprobation of Esau was not of evil works, but of Him that calls and leaves whom he will.

(2.) As to reprobation in regard of the effect, or rather consequent thereof, the things decreed and willed, or as God wills that one thing should be for another, it is not doubted, albeit God's eternal volitions or decrees depend not upon any temporal ob- | ject or causes, as the prime motives thereunto, but that God by his eternal decree ordained, that this or that event in the temporal execution shall not follow but upon this or that going before; as, that in those of years, the actual bestowing of eternal life shall depend upon believing, repenting, and persevering, and that the actual punishing with eternal death shall depend upon final unbelief and impenitency. This is not to make the eternal decrees of election and reprobation dependent upon the foreseen contingent acts of man's free-will, but to make temporal events, acts, or things one to depend conditionally upon another, for their being or not being in time.

And yet, (1.) The cause of reprobation, in respect of denying of grace, external, whether in regard of the outward means; or internal, either common or saving; is the will and pleasure of God. As it is the mere will and pleasure of God whereby in time men are reprobated from grace, was from eternity; for as God does or does not in time, so it he purposes to do or not to do from all eternity. Now, that in time the denial of grace is from the will and pleasure of God, is most evident from Scripture, which teaches that God calls to grace, and gives the very means of salvation to whomsoever he will. The Spirit suffered not Paul to preach at Bithynia, Acts xvi. 7. To you it is given (saith Christ) to know the mysteries of the kingdom of heaven, and to them it is not given, Matt. xiii. 11; Deut. xxix. 4. And because it seemed good in his Father's sight, he hid these things from the wise and prudent, Matt. xi. 25. Tyre and Sidon would have made better use of the means of grace than the Jews, yet God bestowed those means not upon the former, but upon the latter.

But, (2.) The cause of reprobation, in regard of God's denial of glory, is not merely from God's will and pleasure, but from the pravity and sin of men. God in time denies glory in regard of men's impiety, and therefore he purposed to deny it for that. 'De

66

|

part from me," will Christ say only to the "workers of iniquity," Matt. vii. 23. "There shall enter into the New Jerusalem nothing that defileth." "The unrighteous shall not inherit the kingdom of God." And, (3.) The cause of reprobation, in regard of blindness and obduration in sin in this life, and eternal damnation in the life to come, is from man's impiety. God decreed that condemnation should not be but for sin, nor hardening but for preceding rebellion, nor that the wages of death should be paid without the work of sin. No man is ordained to a just punishment but for some sin; but the withdrawing of grace, the blindness and obduration of sinners, are the punishments of preceding sin, as appears, Rom. i. 27, God gave them up, &c. that they might receive the recompence (avriuosiav) of their error which was meet. To crown or to damn is an act of judiciary power, and proceeds according to the tenor of the revealed gospel. The eternal decree of the damnation of the very devils, was never determined to be executed otherwise than for their

own misdeeds.

Cons. 1. 12. c. 15.

2. This expression "of old" notes De ratione æterthe immutability and unchangeable- nitas est inmutaness of this ordination; the rò aμera- bilitas. Aug. OETOV Tñs Bouλns aurou, the immutability of his counsel; that which is eternal is unalterable. This ordination is like such a booking and writing down of a thing as shall unfailingly be performed. Nor can this book or writing of God, as a man's book may, be lost or burnt, but it continues irreversibly and inviolably to be performed; he who wrote it wants not skill, nor will, nor power, to bring to pass whatever he hath written in it. What God hath written he hath written; and though sometimes he changes his denunciations, yet never his decrees: "I am the Lord, I change not," Mal. iii. 6. "The Strength of Israel is not man, that he should repent," 1 Sam. xv. 29. "His counsel shall stand," Prov. xix. 21. "The Lord hath purposed it, who shall disannul it?" Isa. xiv. 27. The number of those appointed to wrath, 1 Thess. v. 9, is determined as well materialiter, who, as formaliter, how many they are. God's appointments are peremptory, not depending upon the variable will of man, as if God had determined certainly concerning none, but only as he sees they will believe or not believe; for how suits it with the wisdom of God, so to work as to determine nothing of the end of his work? to make man, and not to appoint what shall become of him? How with the love he bears to his own glory, to have creatures more beholden to themselves than to their Maker? to hear them using this language, That we may escape hell, if we will, we thank God; but that we do, we thank ourselves, who by the use of our free-will made that possibility beneficial to ourselves?

Obs. 1. Groundless are the exceptions which corrupt minds raise against delivering this doctrine of reprobation, and weak are the calumnies with which they load it.

(1.) For the first, God cannot be charged with cruelty in any man's reprobation. It is no cruelty in God to deny him grace to whom it is not at all due, but an act of just liberty and free power, Rom. ix. 21; nor can it be cruelty, but vindicative justice, for God to appoint men to punishment for sin, Rom. ix. 22. This will be more clear, if we consider that by reprobation all grace is not denied, but only that grace which is peculiar to the elect. That which is afforded by the administration of common providence, either under the law of nature, or the dispensation of the gospel, being not

Ea gratia quæ per

communis provi rationem sive sub lege nature, sive gelica hominibus pensatur, per

dentiæ adminis

sub gratia Evan

vario dimenso dis