and his seeing it ab aeterno, it is no way con∣sequent, that he gives him no power to escape Damnation, viz. Grace to be able to stand and not fall, or Grace to recover if he will make use of it, but the contrary rather follows; For how can God see him damned for the betraying Christ, and not repenting and returning, unless this were done wil∣fully by him (sins of weakness and ignorance find∣ing mercy, as in the case of Saul, persecuting the Church) and unless he were first a Disciple of Christ, and so were illuminated, and assisted by Christ, and if he were so, then he had this power and Grace, or might have had it, if he were not wanting to himself, and if so, then this was not so ill to him (in this sense, of which now I speak) as to have been irrespectively reprobated, and never vouchsafed this Grace.§. 17. So when you say It is worse in respect of God, and prove that because he must be deprived of the free exercise of his omnipotence] there is no truth in that consequence, or the reason of it. For Gods omnipotence consists not in being able to make both parts of a contradiction true, that were in the very attempt a departing from veracity, a falseness, a sin, and so the greatest impotence, and so most con∣trary to omnipotence. And such is that, which alone your consequence, and the reason of that supposes, making that not to be, which he foresees will be, for by the latter part of that expression you mean that wch from eternity he sees to be done, and then to be done and not to be done, is in terminis contradictory. And this impotence or not being able to cause the same thing at once to be and not to be, is far from all notions of Stoical fatality, that I ever heard of (els sure all rationall creatures must be Stoicks, for 0