I note first, that he hath no reason to say, the case agitated between us is, whether the cause why God punisheth one man more than another, be his irresistible power, or man’s sin. The case agitated between us is, whether a man can now choose what shall be his _will_ anon, or at any time hereafter. Again, it is not true that he says, it is my opinion that the irresistible power of God is the cause why he punisheth one more than another. I say only that when he doth so, the irresistible power is enough to make it not unjust. But that the cause why God punisheth one more than another, is many times the will he hath to show his power, is affirmed in this place by St. Paul, _Shall the thing formed, say to him that formed it_, &c. And by our Saviour in the case of him that was born blind, where he saith, _Neither hath this man sinned nor his parents; but that the works of God may be made manifest_. And by the expostulation of God with Job. This endeavour of his to bring the text of St. Paul to his purpose, is not only frustrate, but the cause of many insignificant phrases in his discourse; as this: “It was in their own power, by their concurrence with God’s grace, to prevent these judgments, and to recover their former estates,” which is as good sense, as if he should say, that it is in his own power, with the concurrence of the sovereign power of England, to be what he will. And this, that “God may oblige himself freely to his creature.” For he that can oblige, can also, when he will, release; and he that can release himself when he will, is not obliged. Besides this, he is driven to words ill-becoming him that is to speak of God Almighty; for he makes him unable to do that which hath been within the ordinary power of men to do. “God,” he saith, “cannot destroy the righteous with the wicked;” which nevertheless is a thing ordinarily done by armies: and “He could not destroy Sodom while Lot was in it;” which he interpreteth, as if he could not do it lawfully. One text is Genesis xviii. 23, 24, 25. There is not a word that God could not destroy the righteous with the wicked. Only Abraham saith (as a man): _Shall not the Judge of all the earth do right?_ Another is Genesis 22): _Haste thee, escape thither; for I cannot do any thing till thou be come thither_. Which is an ordinary phrase, in such a case where God had determined to burn the city and save a particular man, and signifieth not any obligation to save Lot more than the rest. Likewise concerning Job, who, expostulating with God, was answered only with the explication of the infinite power of God, the Bishop answereth, that there is never a word of Job’s being punished without desert; which answer is impertinent. For I say not that he was punished without desert, but that it was not for his desert that he was afflicted; for punished, he was not at all.