A
Second
Conference
.
Philad
.
WEll
met
Martha
,
now
I
see
you
are
as
good
as
your
Word
.
Mar.
Nay
,
I
think
I
am
better
than
my
Word
,
for
I
am
not
only
come
my self
,
but
I
have
brought
one
or
two
with
me
.
Philetus
.
This
is
a
very
pleasant
Walk
,
and
a
curious
Shade
indeed
.
Moderatus
.
It
is
so
.
Philad
.
Why
,
here
I
love
to
retire
my self
sometimes
,
and
to
get
out
of
the
Noise
and
Hurry
of
the
World
,
which
too
much
interrupts
us
in
our
Contemplation
on
Divine
Things
;
yea
,
here
all
alone
,
I
can
take
a
view
of
the
Corruption
of
my
Heart
,
and
the
Errors
of
my
Life
,
and
see
the
Vanity
and
Uncertainty
of
all
created
Things
:
And
here
in
my
Walkings
and
Musings
,
methinks
all
the
Herbs
in
the
Field
,
the
Beasts
on
the
Earth
,
the
Birds
of
the
Air
,
preach
forth
the
wonderful
Love
,
Wisdom
and
Providence
of
God
;
and
many
other
things
are
represented
to
my
Thoughts
,
in
this
my
Solitary
Walking
:
but
I
will
not
prevent
our
Discourse
for
which
we
met
this
Day
,
&c.
Mar.
I
have
imparted
to
these
two
Friends
of
mine
the
Substance
of
our
Discourse
Yesterday
,
and
they
are
desirous
to
spend
this
Afternoon
with
you
,
I
hope
in
true
Love
and
Compassion
,
as
Friends
and
Lovers
of
the
Truth
of
God
,
and
your
Souls
good
;
knowing
that
if
you
should
remain
settled
upon
the
Dregs
of
any
rotten
Opinion
,
contrary
to
the
Truth
of
the
everliving
God
,
that
Sorrow
,
Shame
,
and
Confusion
of
Face
will
be
your
Portion
;
for
there
are
damning
Principles
,
as
well
as
damning
Practices
.
Philad
.
I
do
with
a
Cordial
Affection
readily
imbrace
you
all
,
and
also
believe
that
there
are
Principles
which
are
of
a
Grace-destroying
,
Heart-hardning
Nature
,
that
tend
to
banish
the
true
Fear
and
Love
of
God
,
and
to
nourish
Carnal
Security
,
and
beget
Strife
;
but
if
all
those
ingaged
in
Religious
Contests
,
would
leave
off
advancing
Parties
and
Opinions
,
and
aim
with
a
single
Eye
,
and
sincere
Heart
,
to
advance
Truth
and
Piety
,
with
Sobriety
and
Christian
Prudence
,
this
would
renew
that
brotherly
Love
and
Peace
,
which
is
now
almost
universally
destroyed
by
imprudent
Zeal
,
to
the
hazarding
of
all
true
Piety
,
and
indeed
Morality
and
all
.
Mod.
You
say
true
;
't
is
a
great
deal
of
pity
,
that
Persons
that
own
one
God
and
one
Lord
Jesus
Christ
,
and
expect
one
Heaven
,
should
be
so
injurious
to
each
other
,
as
to
put
off
that
Spirit
of
Gentleness
and
Meekness
,
which
doth
so
highly
become
the
Saints
of
Jesus
Christ
.
Philet
.
It
would
be
well
if
all
sorts
of
Christians
would
endeavour
patiently
to
bear
,
or
mildly
instruct
those
that
lye
under
Errors
and
Failings
;
this
would
maintain
and
cherish
Peace
and
Concord
in
all
the
Churches
of
Christ
.
Mod.
Well
then
,
in
this
Days
Discourse
,
let
it
be
accompanied
with
love
to
Truth
,
and
in
love
to
Peace
,
and
the
good
of
each
others
Souls
;
and
let
all
things
be
tryed
by
the
true
Standard
,
the
Word
of
God
:
and
wherein
you
find
each
other
mistaken
,
take
heed
of
passing
heady
or
hasty
Censures
upon
each
other
;
as
because
I
am
not
of
your
Mind
,
nor
you
of
mine
,
that
therefore
we
are
excluded
out
of
the
Kingdom
of
Heaven
:
this
will
make
us
out
of
love
with
one
another
.
Philad
.
I
have
found
it
too
true
,
that
many
that
can
speak
fair
,
yet
carry
Wrath
in
their
Hearts
,
neither
can
they
bear
the
least
Opposition
that
may
be
,
but
presently
they
carry
it
so
,
as
if
God
himself
was
opposed
,
when
their
Dictates
are
not
admitted
for
Divine
Oracles
;
and
because
I
cannot
see
that
to
be
a
Truth
,
which
I
believe
is
an
Error
,
presently
they
are
ready
to
say
,
I
cannot
see
it
,
because
God
hath
purposely
blinded
my
Eyes
,
and
am
such
a
one
as
is
cast
out
of
the
Love
and
Favour
of
God
;
and
when
this
is
once
settled
in
their
Hearts
,
how
can
I
expect
Love
from
them
,
unless
I
can
believe
they
can
be
better
to
me
,
than
they
represent
God
to
be
to
the
greatest
part
of
Mankind
?
Mar.
I
see
that
which
is
uppermost
will
out
;
you
still
are
of
the
same
mind
you
was
,
you
hold
fast
your
Error
,
and
will
not
let
it
go
.
Philad
.
Truly
I
am
much
of
Rawlin
the
Martyr's
Mind
;
when
the
Bishop
,
after
he
had
read
Mass
,
ask'd
him
if
he
would
revoke
his
Opinion
;
answered
,
my
Lord
,
Rawlin
you
left
me
,
and
Rawlin
you
find
me
,
and
by
God's
Grace
Rawlin
I
will
continue
;
and
tho
I
may
seem
to
you
to
err
,
yet
I
have
considered
every
Particular
,
and
it
seemeth
so
pleasing
an
Error
,
if
it
be
one
,
and
so
comfortable
a
Doctrine
to
poor
Mankind
,
and
doth
so
much
exalt
the
Justice
and
Mercy
of
God
,
that
I
think
I
shall
never
be
of
a
contrary
Mind
.
Yea
,
and
if
for
any
thing
in
the
World
I
could
suffer
the
Loss
of
all
that
's
dear
to
me
,
methinks
it
should
be
to
witness
to
this
great
Truth
.
Mar.
I
know
that
natural
Reason
seems
to
stand
on
your
side
;
but
you
must
know
,
and
allow
Faith
to
be
above
Reason
,
and
God
may
have
,
and
questionless
hath
Ways
and
Actions
,
which
are
known
only
to
himself
,
past
finding
out
by
Man
;
neither
doth
he
give
an
Account
or
Reason
of
any
of
his
Matters
,
Job
33.
13.
You
must
have
a
care
of
searching
into
God's
Decrees
,
they
are
not
to
be
fathomed
by
Man's
weak
and
shallow
Capacities
:
what
Eye
looks
upon
the
Sun
,
doth
not
by
that
dazle
?
So
,
while
Men
would
by
the
Eye
of
Reason
see
a
Cause
in
God's
secret
Will
,
they
stumble
and
fall
.
Pray
ye
,
what
Reason
can
be
given
concerning
the
Mystery
of
the
Trinity
?
or
that
the
second
Person
should
take
our
Flesh
upon
him
,
and
be
conceived
of
a
Virgin
?
or
that
the
same
Bodies
,
after
dissolved
to
Dust
,
should
be
restored
to
a
Spiritual
,
Immortal
,
and
Incorruptible
State
?
These
things
are
the
object
of
Faith
,
and
are
above
our
Reason
to
comprehend
or
define
;
yet
are
we
to
believe
these
things
to
be
Truth
,
because
revealed
to
us
by
God
in
his
Word
:
So
,
tho
it
be
beyond
the
Reason
of
Man
to
define
how
God
(
whose
Ways
are
all
equal
and
just
)
should
from
Eternity
predestinate
the
greatest
part
of
Adam's
Offspring
to
Everlasting
Misery
,
or
freely
and
unchangeably
ordain
the
coming
to
pass
of
every
thing
in
the
World
;
and
yet
he
himself
,
neither
guilty
of
Cruelty
,
or
the
Author
of
Sin
;
yet
we
ought
to
believe
it
is
so
,
when
declared
to
us
by
the
Word
of
the
Lord
.
Mod.
These
are
great
Mysteries
which
we
ought
not
to
pry
into
:
Secret
things
belong
unto
God
,
but
those
things
which
are
revealed
belong
unto
us
and
to
our
Children
,
Deut.
29.
29.
Philad
.
This
is
true
;
but
surely
Moderatus
,
This
wretched
Opinion
of
God's
positive
Reprobation
doth
not
carry
the
Nature
of
Divine
Mysteries
along
with
it
:
It
is
not
accompanied
with
so
great
Awe
and
Majesty
,
as
that
it
should
be
only
obeyed
,
and
no
way
disputed
:
For
God
himself
denies
it
to
be
any
Decree
of
his
,
Ezek.
3.
11.
And
as
Calvin
saith
,
We
should
not
be
ashamed
to
be
ignorant
of
some
of
the
Nature
of
Divine
Predestination
:
Yet
as
Eusebius
saith
,
'T
is
an
Argument
of
great
Sloth
and
Idleness
not
to
seek
unto
that
,
whereof
we
may
justly
make
inquiry
.
Hockins
on
God's
Decrees
,
Page
126
,
190.
Now
I
do
not
pretend
to
draw
the
Curtain
to
look
into
the
wonderful
and
astonishing
Mystery
of
the
Holy
and
Blessed
Trinity
,
or
of
the
Incarnation
of
the
Son
of
God
,
God
manifest
in
the
Flesh
,
1
Tim.
3.
16.
which
is
so
great
a
Mystery
,
that
infirm
Man
with
all
the
strongest
Faculties
of
his
Soul
cannot
reach
unto
.
I
also
freely
grant
,
that
whatsoever
God
hath
revealed
in
his
Word
,
must
needs
be
a
Truth
,
and
meet
and
worthy
to
be
believed
of
us
all
:
But
where
do
you
find
,
that
God
hath
revealed
in
his
Word
,
that
he
hath
appointed
the
greatest
part
of
the
World
to
Everlasting
Misery
?
and
tho
there
may
be
many
things
above
Reason
quite
out
of
the
Apprehension
of
it
,
yet
not
altogether
against
Reason
.
How
is
it
contrary
to
Reason
,
that
God
the
first
Being
of
all
things
,
being
Infinite
,
should
have
a
manner
of
subsisting
far
different
from
all
created
and
finite
Beings
?
Neither
is
it
contrary
to
Reason
,
that
God
should
be
able
to
make
a
Virgin
to
conceive
in
a
way
beyond
the
Course
of
Nature
,
or
ordinary
Providence
,
for
the
accomplishing
of
so
great
and
glorious
a
Work
,
as
the
saving
poor
lost
and
undone
Mankind
.
Neither
ought
it
to
be
look'd
upon
,
no
,
not
in
the
Eye
of
Reason
,
as
a
thing
incredible
,
that
God
should
raise
the
Dead
,
Act.
16.
8.
Is
it
not
every
way
as
easy
for
God
to
restore
a
Body
dissolved
to
Dust
,
and
give
a
Perfection
and
Glory
to
it
,
as
to
restore
a
dry
Hand
to
Life
and
Activity
in
the
Body
,
or
cause
Aaron's
dry
Staff
to
blossom
and
bare
Almonds
?
Can
Man
burn
a
Tree
into
Ashes
,
and
change
it
into
shining
Glass
?
And
cannot
God
cause
that
Dust
that
was
once
Flesh
,
to
become
Flesh
again
,
and
to
restore
it
to
a
Spiritual
,
Immortal
,
and
Incorruptible
State
?
But
to
let
this
pass
;
are
these
Friends
of
yours
,
to
whom
you
say
you
have
imparted
the
Substance
of
our
Discourse
,
&c.
of
your
Mind
?
Mod.
There
is
some
Difference
,
for
what
I
hold
you
have
heard
:
But
Philetus
looks
upon
Mankind
as
lying
in
the
Fall
,
under
the
Guilt
of
Adam's
Sin
;
so
that
God
looking
upon
Man
as
fallen
,
did
decree
the
greatest
Number
of
Men
to
Eternal
Misery
,
for
the
Declaration
of
his
Justice
,
without
affording
them
a
Saviour
;
which
is
the
only
Way
and
Means
of
their
Recovery
,
or
without
sufficient
Grace
for
the
avoiding
of
Sin
.
Philad
.
Truly
,
I
see
little
difference
between
you
;
you
both
place
the
Sin
and
Damnation
of
the
greatest
part
of
Mankind
upon
the
alone
absolute
Will
and
Pleasure
of
God
,
you
looking
upon
it
from
Eternity
,
he
as
lying
in
the
Fall
.
But
surely
God
never
left
any
Man
in
that
State
whereunto
Adam
brought
him
;
but
as
I
have
said
,
hath
graciously
provided
means
whereby
both
Sin
and
Misery
might
be
prevented
,
or
removed
,
if
timely
embraced
,
seeing
Christ
hath
abolished
that
Wrath
and
Death
,
and
hath
brought
Life
and
Immortality
to
light
by
the
Gospel
;
and
God
hath
so
far
reconciled
all
Sinners
to
himself
,
that
thro
the
Sacrifice
,
and
for
the
sake
of
that
Lamb
of
God
that
takes
away
the
Sins
of
the
World
,
he
is
graciously
pleased
to
be
reconciled
to
them
,
and
to
open
a
Door
of
Hope
for
all
the
Sons
of
Adam
.
And
tho
it
is
a
great
Truth
that
Adam
,
in
breaking
the
Law
of
his
God
,
brought
not
only
himself
,
but
all
his
Posterity
(
if
he
should
have
had
any
)
under
Sentence
of
Death
and
Condemnation
;
yet
did
the
Lord
,
who
delights
in
Mercy
,
before
he
pronounc'd
the
Sentence
due
to
him
for
Sin
,
graciously
promise
a
Saviour
,
Gen.
3.
15.
by
which
he
was
put
into
a
state
of
Recovery
from
this
dreadful
Fall
:
And
God
by
this
gracious
Promise
took
whole
Adam
into
Grace
and
Favour
.
And
you
can
no
more
exclude
any
from
Justification
of
Life
,
which
hath
abounded
towards
all
by
Christ
,
than
you
can
exclude
them
from
the
Condemnation
,
which
hath
abounded
towards
them
by
Adam
.
Rom.
5.
16
,
17
,
18
,
19.
Here
the
condemned
Ones
by
Adam
,
and
the
justified
of
Christ
,
are
computed
by
one
and
the
same
Number
:
For
as
we
hear
of
the
Condemnation
of
all
Men
by
the
Offence
of
Adam
,
so
of
no
fewer
than
all
Men
justified
by
Christ
,
and
no
more
than
many
made
Sinners
by
Adam
,
or
of
any
fewer
than
many
made
Righteous
by
Christ
.
Mar.
Let
it
be
well
observed
,
that
the
Scope
of
the
Apostle
in
this
place
,
is
to
shew
,
that
as
Death
and
Condemnation
came
inevitably
upon
all
the
first
Adam's
Posterity
,
by
his
Fall
;
so
shall
the
free
Gift
of
Righteousness
come
infallibly
upon
all
,
in
whose
room
and
stead
Christ
died
,
as
their
Second
Adam
,
their
Surety
and
Mediator
:
the
first
Adam's
All
was
all
Mankind
,
the
second
Adam's
All
was
the
Elect
,
upon
which
Justification
and
Sanctification
shall
most
certainly
and
infallibly
be
bestowed
upon
them
.
Philad
.
But
why
the
All
in
the
first
Clause
should
be
taken
for
all
Mankind
,
without
excepting
so
much
as
one
,
and
All
in
the
latter
should
exclude
all
Men
,
a
few
only
excepted
,
I
know
not
.
For
unless
Persons
will
take
to
themselves
a
lawless
Liberty
,
to
exercise
Dominion
over
the
Expression
of
the
Holy
Ghost
,
they
cannot
make
them
greater
or
lesser
in
one
Clause
than
in
the
other
:
for
if
Condemnation
should
come
upon
all
Men
by
the
offence
of
Adam
,
and
Righteousness
only
upon
some
few
by
the
Obedience
of
Christ
;
then
where
Sin
abounded
,
Grace
should
not
super-abound
,
as
Verse
20.
unless
Grace
hath
a
proportionable
Reign
unto
Life
,
(
so
as
to
put
all
Men
into
a
Capacity
of
Life
and
Salvation
)
as
Sin
reigned
over
all
Men
without
exception
unto
Death
.
Philet
.
The
Apostle's
Scope
is
to
shew
,
that
as
Death
came
in
by
one
publick
Person
,
so
Life
and
Salvation
came
in
by
another
publick
Person
;
and
that
the
Lord
Jesus
will
infallibly
justify
and
save
his
All
,
for
whom
he
undertook
,
and
died
as
their
Head
and
Representative
.
Philad
.
But
it
seems
you
will
not
own
,
that
the
Grace
of
Christ
did
profit
Mankind
,
as
much
as
the
Sin
of
Adam
damnified
it
:
No
,
you
make
Christ
less
than
Adam
;
and
that
Adam
did
more
to
the
damning
of
the
Souls
and
Bodies
of
all
his
Posterity
,
than
Christ
did
for
the
saving
of
them
;
if
so
,
what
will
become
of
Paul's
glorying
over
the
Grace
of
God
in
Christ
,
as
much
more
abounding
?
as
in
Verse
15.
For
if
thro
the
offence
of
one
,
many
be
dead
,
much
more
the
Grace
of
God
,
and
the
Gift
by
Grace
,
which
is
by
one
Jesus
Christ
,
hath
abounded
unto
many
.
But
now
if
many
more
Millions
of
Men
are
dead
,
thro
the
offence
of
Adam
than
are
made
alive
by
the
Grace
of
God
in
Christ
,
where
's
the
much
more
?
Philet
.
All
Men
being
fallen
in
Adam
,
God
beholding
Mankind
in
the
corrupt
Mass
(
and
he
being
the
Sovereign
Lord
of
all
)
might
at
his
Pleasure
,
and
in
his
electing
Love
,
pardon
one
,
or
a
few
of
fallen
Mankind
;
and
by
an
eternal
Decree
of
Reprobation
,
leave
the
greatest
part
of
Mankind
in
that
sad
and
depraved
Condition
,
without
any
Power
to
believe
,
or
a
Christ
to
believe
in
;
and
this
he
might
do
,
because
he
hath
an
absolute
and
uncontroulable
Power
,
and
Dominion
over
his
Creatures
.
Philad
.
Now
you
run
upon
a
Fundamental
Mistake
,
about
personal
and
absolute
Election
and
Reprobation
:
You
make
Adam's
Sin
the
Foundation
of
building
your
fearful
Opinion
upon
;
that
Man
suffers
Eternal
Damnation
for
Adam's
Sin
.
This
is
a
most
sad
Doctrine
,
that
God
should
lay
men
under
a
necessity
of
being
born
under
the
Guilt
of
that
Sin
,
which
was
out
of
their
Power
to
help
or
withstand
,
(
for
men
can
no
more
help
Adam's
Sin
,
than
they
could
help
being
born
)
and
yet
for
that
,
cast
away
the
greatest
part
of
Mankind
forever
;
Shall
one
Man
sin
,
and
will
the
Lord
be
wrath
with
all
?
Num.
16.
22.
'T
is
true
,
when
Man
by
disobedience
became
Bankrupt
of
the
Divine
Bounty
,
and
had
run
himself
so
far
in
Debt
,
both
to
the
Law
and
Justice
,
beyond
any
possibility
to
pay
the
Debt
,
the
Lord
in
Justice
might
have
left
him
in
the
Fall
,
and
made
him
Partaker
of
his
fierce
Wrath
:
Yet
was
the
Lord
pleased
to
break
forth
in
high
and
much
Mercy
,
and
in
the
tenderness
of
his
Love
,
deeply
compassionating
Man's
Misery
,
entered
into
a
Covenant
of
Peace
,
freely
giving
his
only
Son
to
satisfy
the
whole
Debt
,
and
set
us
free
;
(
for
which
we
are
obliged
to
be
unfeignedly
thankful
to
our
dear
Lord
,
and
truly
to
love
him
that
first
loved
us
)
and
hath
promised
,
that
whosoever
believes
in
him
shall
not
perish
,
but
have
Everlasting
Life
.
God
hath
now
tied
himself
by
promise
,
and
hath
firmly
indented
with
us
in
the
Covenant
of
Grace
and
Mercy
,
through
Christ
,
that
if
we
believe
and
obey
the
Lord
,
we
shall
undoubtedly
reap
the
blessed
Fruits
of
the
Promise
in
Eternal
Life
.
Therefore
I
beseech
you
,
do
not
entertain
such
dreadful
Apprehensions
of
an
Infinite
Gracious
God
,
that
he
should
send
Millions
of
Men
to
endless
torments
for
Adam's
single
Transgression
.
Surely
,
if
it
was
so
,
the
Holy
Ghost
,
who
so
effectually
in
the
Scriptures
of
Truth
vindicates
the
Righteousness
and
Equity
of
God's
Proceedings
in
the
Condemnation
of
wicked
and
ungodly
Men
,
would
have
insisted
more
or
less
upon
it
;
we
should
find
something
of
it
in
the
Word
of
God
,
either
from
Christ
,
or
some
of
his
Servants
;
but
I
cannot
find
the
least
hint
of
it
in
the
whole
Scripture
,
that
ever
the
Lord
decreed
to
assign
Men
their
Portions
with
Devils
for
that
Sin
,
it
being
taken
away
(
as
to
the
condemning
Guilt
of
it
)
by
the
Grace
of
God
in
Christ
.
Where
doth
the
Scripture
say
,
that
for
Adam's
Sin
in
eating
the
forbidden
Fruit
,
God
hateth
the
greatest
part
of
his
Posterity
?
yea
,
so
hates
them
,
as
to
reprobate
them
to
the
second
Death
?
but
plainly
tells
us
,
the
Child
shall
not
suffer
for
the
Father's
Sins
,
Ezek.
18.
Philet
.
But
doth
not
the
Lord
say
,
Exod.
20.
5.
That
he
will
visit
the
Sins
of
the
Father
upon
the
Children
,
&c.
Philad
.
Yea
,
but
't
is
to
those
that
hate
him
;
mind
the
words
,
If
Children
come
to
be
haters
of
God
,
as
their
Fathers
were
,
treading
in
the
same
steps
of
sin
and
disobedience
with
their
wicked
Parents
,
they
thereby
becoming
partakers
of
their
sins
,
shall
share
with
them
in
their
punishment
▪
But
this
doth
not
shew
that
God
will
condemn
any
for
that
offence
which
they
never
did
in
their
own
persons
,
especially
when
satisfied
for
it
by
their
Surety
.
And
as
Dr.
Taylor
saith
in
his
Apology
for
the
Baptists
,
speaking
of
Infants
dying
before
baptized
,
and
under
the
supposed
guilt
of
Adam's
sin
,
tells
us
,
That
original
sin
,
either
will
not
be
laid
to
their
charge
,
so
as
to
be
sufficient
to
condemn
them
;
or
if
it
could
,
yet
the
Mercy
and
absolute
Goodness
of
God
will
secure
them
,
if
he
takes
them
away
before
they
can
glorifie
him
by
a
free
obedience
.
As
Infants
without
any
consent
of
their
own
,
contracted
the
guilt
of
Adam's
sin
,
and
are
liable
to
all
the
punisament
that
can
with
Justice
descend
upon
his
Posterity
,
who
are
personally
innocent
;
so
Infants
shall
be
restored
without
any
Act
of
their
own
,
or
any
others
for
them
,
by
the
second
Adam
,
by
the
Redemption
of
Jesus
Christ
,
by
his
Righteousness
and
Mercy
.
Mod.
I
have
a
good
Opinion
of
all
dying
Infants
,
especially
Children
of
Believing
Parents
.
Philad
.
And
is
there
not
as
good
ground
of
hopes
for
all
,
as
some
?
Doth
not
Mr.
Baxter
,
a
Friend
of
yours
,
tell
us
,
in
his
More
Proofs
,
pag.
8.
That
all
Mankind
was
brought
by
Christ
under
a
Covenant
of
Grace
,
which
is
not
vain
,
nor
repealed
by
God
,
but
as
the
abuse
of
the
Grace
of
the
Covenant
may
cast
them
out
;
for
as
a
Covenant
of
intire
Nature
was
made
with
all
Mankind
in
innocent
Adam
,
so
a
Covenant
of
Grace
was
made
with
all
Mankind
in
lapsed
Adam
,
Gen.
3.
15.
in
the
Promised
Seed
;
and
renewed
again
with
all
Mankind
in
Noah
.
And
this
is
no
more
than
what
the
Scripture
agrees
with
,
Ezek.
18.
where
the
Lord
expresly
tells
them
,
That
he
that
sinneth
shall
die
;
that
the
Son
shall
not
bear
the
iniquity
of
the
Father
:
and
God's
dealing
thus
in
Mercy
with
fallen
Mankind
,
is
so
agreeable
to
the
pure
Nature
of
the
Deity
,
that
it
is
to
be
wondred
,
that
any
should
be
so
wicked
,
as
to
believe
that
he
hath
fore-determin'd
the
Reprobation
of
any
for
anothers
faults
,
and
when
they
themselves
were
uncapable
of
doing
good
or
evil
,
in
their
own
persons
.
Philet
.
What
will
you
go
about
to
deny
Original
sin
?
Shall
none
go
to
Hell
?
For
that
David
saith
,
Ps.
51.
That
he
was
born
in
iniquity
,
and
in
sin
did
his
Mother
conceive
him
.
Philad
.
Deny
Original
sin
,
no
;
but
I
do
believe
that
all
have
sinned
,
and
come
short
of
the
Glory
of
God
,
and
that
by
reason
of
Adam's
sin
,
Death
reigneth
over
all
,
of
which
none
is
free
,
being
all
concluded
in
unbelief
,
and
corrupted
in
the
original
.
Adam
,
when
he
was
first
created
,
was
said
to
be
made
in
the
Image
of
God
;
which
Image
did
not
only
stand
in
having
Dominion
over
the
Creatures
,
as
some
of
the
Ancients
have
expounded
it
,
neither
as
if
the
Soul
was
of
the
substance
of
God
;
but
the
Image
of
God
,
in
which
Adam
was
created
,
was
in
Knowledg
,
Righteousness
and
Holiness
,
Col.
3.
10.
Eph.
4.
14.
indued
with
all
Perfection
which
was
requisite
for
a
Creature
,
and
sufficiently
furnished
with
necessary
Wisdom
,
Mercy
,
Justice
,
Patience
,
Bounty
,
Love
,
Humility
,
and
such
like
;
that
so
they
might
,
in
some
measure
,
hold
forth
the
Divine
Perfection
and
Majesty
of
God
,
and
know
how
to
use
aright
their
Dominion
and
Sovereignty
over
all
the
inferior
Creatures
;
and
also
might
understand
the
Will
of
God
towards
themselves
,
that
so
they
might
render
that
Obedience
which
was
due
unto
God
,
as
their
supreme
Lord
and
Law-giver
,
whereby
they
might
have
been
forever
happy
and
blessed
.
But
now
Man
being
tempted
to
sin
,
soon
yielded
to
the
temptation
,
lost
the
Perfection
of
his
Nature
,
his
Holiness
,
and
pure
Innocence
,
which
was
the
condition
of
his
Blessedness
;
in
dissolving
of
which
he
lost
his
Happiness
,
and
was
driven
out
from
the
presence
of
the
Lord
,
being
now
fallen
from
a
most
glorious
condition
in
Creation
,
unto
the
miserable
state
of
Corruption
;
in
which
State
of
Corruption
it
is
said
,
Gen.
5.
3.
That
Adam
begot
a
Child
in
his
own
lineness
;
it
doth
not
say
that
he
begat
a
Son
in
the
Image
of
God
(
in
which
he
was
created
)
but
in
the
Image
of
himself
,
that
is
in
the
same
condition
of
himself
,
at
that
time
of
Generation
.
Had
Adam
begotten
Children
before
he
fell
,
he
had
begotten
a
Righteous
Seed
,
after
the
Image
of
his
Perfection
,
because
the
Image
of
God
in
him
was
unpolluted
;
but
begetting
Children
after
the
Depravation
of
his
Nature
,
the
Stream
could
not
rise
purer
than
the
Fountain
;
none
could
bring
a
clean
thing
out
of
an
unclean
one
.
And
though
all
,
with
respect
of
what
was
derived
unto
them
from
Adam
,
are
wholly
lost
,
and
in
the
strictness
of
Justice
worthy
of
eternal
Death
,
yet
the
guilt
of
it
(
as
to
eternal
Death
)
is
taken
away
by
the
abounding
Grace
of
God
,
vouchsafed
to
the
World
by
Jesus
Christ
;
which
extends
it self
to
all
that
were
lost
in
Adam
.
Philet
.
You
seem
to
hold
that
Adam's
sin
became
ours
,
and
we
all
involved
in
the
Fall
,
because
we
were
all
in
his
Loins
,
as
he
was
the
Root
and
common
Stock
from
which
we
all
,
by
the
appointment
of
the
Lord
,
should
come
;
yet
you
will
not
hold
that
any
deserves
Hell
and
Damnation
for
that
sin
.
Philad
.
You
cannot
prove
that
that
Death
which
was
threatened
to
Adam
,
if
he
disobeyed
the
Lord
,
was
Damnation
to
Hell-fire
;
neither
if
the
Promise
of
Christ
had
not
been
made
,
whether
Adam
had
lived
to
beget
Children
or
not
,
or
whether
he
had
not
immediately
gone
to
the
dust
,
from
whence
he
was
taken
.
'T
is
no
better
than
sinful
curiosity
,
to
be
too
confident
in
such
unrevealed
matters
:
't
is
the
safest
way
to
be
sober
,
and
to
go
no
farther
than
the
Scriptures
guide
us
;
and
where
the
Holy
Ghost
hath
not
a
Pen
to
write
,
let
us
not
have
a
Tongue
to
speak
:
God
hath
revealed
enough
to
make
us
wise
to
Salvation
.
Yet
this
I
say
,
that
whatsoever
State
Adam
was
in
,
there
was
all
Mankind
with
him
,
there
was
a
time
(
if
Eternity
may
be
called
so
)
when
all
Men
considered
as
in
God
,
were
nothing
but
God
himself
;
according
to
that
Maxim
,
Whatsoever
is
in
God
,
is
God
.
All
Men
had
a
being
in
God
,
before
they
had
a
being
in
Adam
,
Luk.
3.
38.
where
Adam
is
called
the
Son
of
God
.
2dly
.
There
was
a
time
,
when
Adam
,
and
so
all
Men
in
him
,
was
righteous
and
holy
,
as
during
his
State
of
pure
Innocency
.
In
which
State
all
Men
must
needs
partake
of
the
same
Holiness
and
Integrity
with
him
,
Eccl.
7.
3.
Rom.
5.
12.
1
Cor.
15.
22.
3dly
.
There
was
a
time
when
Adam
,
with
Eve
his
Wife
,
being
beguiled
by
Satan
(
free
from
all
inward
or
outward
Necessity
)
sinned
against
God
:
by
which
Transgression
they
became
liable
to
Eternal
Death
;
and
so
his
Judgment
,
Will
and
Affection
,
came
to
be
corrupted
:
in
which
State
all
Mankind
stood
,
and
so
Original
Sin
is
come
upon
all
,
and
Death
by
Sin
,
yea
,
upon
those
that
have
not
sinned
after
the
Similitude
of
Adam's
Transgression
.
4thly
.
There
was
a
time
when
God
,
who
is
rich
in
Mercy
,
of
his
Free
Grace
,
(
Isa.
43.
25.
Jer.
31.
3.
Hos.
14.
4.
Rom.
5.
8
,
9.
Eph.
1.
5
,
6.
1
John
4.
10.
)
did
enter
into
a
Covenant
of
Grace
with
Adam
,
and
all
Mankind
in
him
,
in
the
promised
Seed
,
Gen.
3.
15.
in
which
he
took
all
Men
to
Grace
and
Favour
:
for
surely
we
were
as
much
in
Adam
when
he
was
restored
,
as
when
he
fell
,
and
as
much
Partakers
of
his
Mercy
from
God
,
as
we
were
of
his
Sins
.
And
I
suppose
you
will
not
say
,
but
God
pardoned
this
Sin
in
Adam
,
upon
the
account
of
Christ
;
and
if
he
pardon
him
,
who
freely
acted
it
in
his
own
Person
,
do
you
think
he
will
send
others
to
Hell
for
it
?
God
forbid
.
Philet
.
How
then
must
Justice
be
satisfied
?
Philad
.
Have
not
I
told
you
often
,
that
it
was
by
Christ
?
He
poor
was
made
,
that
he
our
Debts
might
pay
;
He
base
became
,
to
take
our
Shame
away
.
He
entred
Bond
,
our
Freedom
to
procure
;
He
Dangers
try'd
,
our
Safeties
to
assure
.
He
scorned
was
,
our
Honour
to
advance
;
He
seem'd
a
Fool
,
to
help
our
Ignorance
.
He
Sin
was
made
,
our
Errours
to
conceal
;
He
wounded
was
,
that
he
our
Minds
might
heal
.
He
thirsted
,
that
our
Thirst
might
have
an
end
;
He
wept
,
that
Joy
our
Sorrow
might
attend
.
He
lost
his
Blood
,
that
we
our
Blood
might
save
;
He
died
,
that
we
Eternal
Life
might
have
.
Here
is
the
Lamb
of
God
,
that
hath
taken
away
the
damning
Guilt
of
Adam's
Sin
.
Philet
.
But
doth
not
the
Apostle
positively
say
,
Eph.
2.
3.
that
we
are
all
by
Nature
the
Children
of
Wrath
,
by
Nature
,
that
is
,
by
our
Nativity
or
Birth
?
Philad
.
What
;
did
not
Christ
take
away
the
original
Guilt
from
none
?
What
,
the
the
Elect
which
were
taken
into
the
Love
and
Favour
of
God
before
the
Foundation
of
the
World
,
yet
Children
of
Wrath
by
Birth
?
What
,
did
not
Christ
take
it
away
from
them
?
Pray
take
heed
you
charge
not
the
human
Nature
with
a
Sin
,
where
God
hath
not
,
under
pretence
of
doing
him
the
greater
Honour
thereby
,
tho
in
the
main
,
it
layeth
to
the
Lord's
charge
the
chief
Cause
of
all
Evils
.
Surely
by
Nature
here
,
cannot
be
meant
our
Descent
from
Adam
,
by
partaking
of
the
human
Nature
.
For
where
do
you
find
,
that
the
Wrath
of
God
is
entailed
upon
Adam's
Posterity
,
as
they
are
Men
?
but
as
they
are
vitious
and
sinful
,
Eph.
5.
6.
by
reason
of
their
actual
Sins
,
comes
the
Wrath
of
God
upon
the
Children
of
Disobedience
.
You
never
find
the
Judgments
of
God
threatned
to
any
for
Adam's
Sin
,
nor
against
the
human
Nature
,
as
if
the
very
Essence
and
Being
of
a
Man
was
the
Object
of
God's
Reprobation
.
Now
,
as
our
National
Laws
lay
no
Penalty
upon
a
Child
that
is
gotten
in
Adultery
,
because
it
partakes
of
the
Nature
of
a
Man
,
(
in
this
case
,
the
Child
is
by
all
acquitted
as
innocent
,
not
worthy
of
any
Punishment
;
it
being
a
thing
quite
out
of
its
Power
to
help
,
and
so
quite
out
of
the
reach
of
Penal
Laws
,
which
are
inflicted
upon
those
that
are
Criminals
:
)
and
so
it
is
in
Divine
.
I
will
give
you
three
Reasons
why
I
cannot
take
this
Scripture
in
your
sense
.
1st
.
Because
we
do
not
find
,
that
the
word
Nature
in
Scripture
,
signifies
Conception
,
or
natural
Birth
;
neither
is
it
mentioned
as
a
thing
that
is
sinful
in
it self
in
being
born
.
2dly
.
If
by
Nature
be
meant
our
Descent
from
Adam
,
and
by
Wrath
be
meant
to
be
so
under
the
Displeasure
of
God
,
as
to
deserve
Hell
,
notwithstanding
what
Christ
hath
done
for
them
,
then
I
cannot
see
,
but
all
dying
Infants
must
perish
eternally
;
for
they
cannot
be
born
again
by
Faith
in
Christ
,
and
yet
they
must
have
Salvation
by
him
,
or
not
at
all
,
and
how
they
should
have
it
by
him
,
but
as
he
was
the
Lamb
of
God
that
taketh
away
the
Sin
of
the
World
,
I
do
not
know
:
for
surely
Christ
hath
brought
a
greater
Advantage
to
human
Nature
,
than
the
Loss
it
sustained
by
Adam's
Sin
.
3dly
.
If
Nature
was
so
vile
a
thing
as
you
would
have
it
,
Christ
would
never
have
taken
our
Nature
upon
him
,
for
he
was
in
all
Points
like
unto
us
,
Sin
only
excepted
.
Now
,
if
all
that
are
conceived
and
born
,
be
by
their
Birth
,
Children
of
Wrath
;
then
,
why
was
not
Christ
under
it
also
,
for
his
Flesh
was
the
same
with
ours
?
Philet
.
But
he
was
conceived
by
the
Power
of
the
Holy
Ghost
in
a
wonderful
manner
,
without
the
help
of
Man
:
had
he
taken
Flesh
by
a
carnal
Generation
,
he
had
been
polluted
with
Sin
as
well
as
others
.
Philad
.
What
,
tho
he
was
formed
in
the
Womb
of
the
Virgin
,
so
as
to
be
without
carnal
Generation
;
yet
it
was
not
without
her
Conception
,
Luk.
1.
31.
I
hope
I
need
not
tell
you
how
dangerous
it
is
to
believe
,
that
Christ
passed
through
the
Virgin
,
as
Water
through
a
Spout
,
without
partaking
of
her
Substance
.
But
surely
he
took
Flesh
,
not
only
in
,
but
of
the
Virgin
;
and
was
as
really
David's
Son
and
his
Offspring
,
as
he
was
David's
Root
and
David's
Lord
.
So
that
I
think
it
's
no
more
Sin
in
us
in
being
conceived
and
born
of
our
Mothers
Substance
,
than
it
was
for
Christ
to
be
formed
of
his
Mother's
Substance
.
And
I
suppose
,
that
what
was
Adam's
personal
Sin
,
was
not
the
Affection
of
an
universal
Nature
;
nor
can
you
prove
there
was
the
consent
of
human
Nature
to
it
,
but
meerly
of
Adam
.
Now
,
where
there
is
no
consent
or
acting
,
there
could
be
no
Transgression
;
Transgression
is
the
Breach
of
a
Law
,
of
which
Nature
may
not
be
guilty
,
when
Persons
are
.
Philet
.
But
Adam's
Sin
became
ours
,
because
we
were
then
all
in
his
Loins
,
and
he
was
the
common
Root
or
Stock
,
from
which
we
all
should
come
;
so
that
hereby
we
came
to
be
included
and
involved
in
the
Sin
of
Adam
.
Philad
.
Why
then
are
we
not
guilty
of
all
other
Sins
which
Adam
committed
after
,
as
well
as
the
first
?
yea
,
of
all
the
Sins
of
our
Progenitors
,
since
we
were
in
their
Loins
,
as
well
as
in
Adam's
:
So
that
yet
this
Scripture
doth
not
prove
what
you
bring
it
for
;
it
doth
not
prove
that
any
deserves
Hell
and
Damnation
by
Birth
,
nor
can
it
favour
or
support
that
horrible
Doctrine
of
God's
positive
and
absolute
Rejection
of
Men
for
Adam's
Sin
:
but
this
Scripture
is
better
understood
of
those
that
sin
against
the
Law
of
Nature
,
which
the
God
of
Nature
,
according
to
his
divine
Will
,
hath
placed
in
them
,
Rom.
1.
26.
Rom.
2.
14.
1
Cor.
11.
14.
which
Light
discovers
Sin
,
reproves
,
yea
,
judges
and
condemns
for
Sin
:
If
our
Hearts
condemn
us
,
&c.
and
tho
the
Light
set
up
in
them
,
the
Law
written
in
their
Hearts
,
did
flash
Wrath
in
their
Faces
,
their
Consciences
accusing
them
,
Rom.
2.
15.
yet
they
abused
the
Light
,
or
Law
of
Nature
,
living
in
Sin
and
Disobedience
,
and
so
were
by
Nature
the
Children
of
Wrath
,
&c.
and
so
are
all
that
come
to
act
Sin
;
but
no
Persons
by
Birth
are
thus
the
Children
of
Wrath
,
nor
none
out
of
the
Covenant
of
Grace
made
with
Adam
,
till
they
come
to
abuse
the
Grace
of
the
Covenant
:
For
God
hates
none
till
they
first
hate
him
,
leaves
none
till
they
first
forsake
him
,
makes
none
Partakers
of
Everlasting
Burning
,
till
they
kindle
his
Wrath
by
their
actual
Sins
;
for
he
doth
not
so
delight
in
the
Blood
of
Souls
,
as
by
his
pure
and
naked
Will
,
to
decree
Man
to
Eternal
Death
,
before
they
enjoy
any
Life
,
or
commit
the
least
Sin
.
Infants
are
accounted
Innocent
;
and
our
Saviour
tells
us
,
't
is
not
the
Will
of
his
Father
that
any
of
those
little
ones
perish
.
Philet
.
This
is
a
strange
assertion
,
to
say
,
That
all
Infants
come
into
World
in
a
state
of
Innocency
;
and
that
if
they
die
in
Infancy
,
they
die
in
a
state
of
Innocency
:
Alas
!
there
is
a
universal
depravedness
in
the
Soul
of
an
Infant
,
which
if
it
live
to
express
it
,
will
discover
it self
.
A
young
Cub
of
a
Fox
or
Wolf
doth
not
presently
discover
its
ravenous
nature
,
but
it
is
inherent
in
it
,
bred
with
it
,
and
Men
kill
those
young
Cubs
,
though
they
never
did
any
mischief
,
because
it
is
their
natures
to
be
ravenous
and
mischievous
:
So
an
Infant
hath
the
Seed
of
all
Sin
,
a
corrupt
Nature
,
though
it
doth
not
act
as
it
doth
when
Age
comes
on
;
and
I
say
,
God
may
for
the
guilt
of
Adam's
sin
,
and
because
there
is
such
Rebellion
and
Wickness
in
Man's
nature
against
him
,
glorifie
his
Justice
upon
them
;
though
they
should
die
in
their
Infancy
,
they
are
far
from
dying
in
Innocency
.
Philad
.
It
seems
by
what
you
hold
,
because
Man
may
slaughter
Beasts
of
Prey
without
any
cruelty
or
injustice
,
therefore
God
may
as
well
,
nay
more
,
appoint
as
many
of
poor
Infants
to
the
Torments
of
Hell
,
if
he
pleaseth
,
and
yet
be
just
and
good
notwithstanding
:
May
we
not
as
well
reason
thus
?
God
without
any
injustice
,
appointed
brute
Creatures
to
be
slain
for
Man's
use
,
therefore
he
may
ordain
Men
to
be
cast
into
Hell
Torments
for
ever
.
Though
God
permitteth
,
nay
appointeth
Man
to
slaughter
Beasts
,
that
they
might
be
Meat
for
his
use
,
and
so
giveth
him
power
to
kill
them
;
yet
it
would
be
look'd
upon
barbarous
injustice
and
cruelty
to
prolong
the
Life
of
a
Beast
to
vex
and
torture
it
,
to
shew
what
Power
and
Sovereignty
he
hath
over
it
.
So
I
do
not
doubt
,
but
God
may
,
when
he
pleases
,
take
away
the
Life
of
an
Infant
,
or
Man
;
yea
,
resolve
them
to
nothing
,
without
any
cruelty
or
injustice
:
Yet
he
cannot
without
both
these
,
decree
to
keep
them
alive
in
Hell
,
there
to
torment
them
without
end
,
to
shew
his
Sovereignty
,
without
just
cause
in
the
Creature
.
Some
poor
Infants
never
so
much
as
saw
the
Light
of
this
World
,
or
receiv'd
the
least
Good
,
and
yet
must
be
punished
with
Devils
to
Eternity
.
O
wretched
Doctrine
!
Philet
.
I
do
not
think
God
would
have
destroy'd
the
Old
World
,
and
called
them
the
World
of
ungodly
,
and
destroy'd
Sodom
and
Gomorrah
,
and
made
them
suffer
the
vengeance
of
eternal
Fire
,
amongst
whom
,
no
doubt
,
were
many
Infants
,
if
all
Infants
were
innocent
:
I
will
not
meddle
to
determine
the
eternal
State
of
those
that
die
in
Infancy
;
to
be
sure
you
go
too
far
to
assert
what
you
do
,
you
are
not
the
Sovereign
and
Judg
of
all
.
Philad
.
All
Infants
,
through
the
Grace
of
God
in
our
Lord
Jesus
Christ
,
are
discharged
from
the
condemning
Power
of
Original
sin
;
and
they
having
no
actual
sins
,
't
is
not
the
infirmity
of
their
Nature
shall
damn
any
:
neither
can
it
,
I
hope
,
enter
into
the
heart
of
a
Christian
,
to
believe
that
God
should
create
any
Infants
on
purpose
to
damn
them
;
and
though
it
be
true
that
Original
sin
is
come
upon
Infants
,
and
Death
by
sin
,
yet
this
is
as
true
,
that
Original
Sin
was
not
committed
against
the
Covenant
of
Grace
;
and
seeing
that
you
cannot
prove
any
Infant
hath
sinned
against
the
Covenant
of
Grace
,
they
cannot
come
into
Condemnation
of
Hell
Torments
,
for
our
Gracious
God
will
condemn
none
but
those
that
first
destroy
themselves
by
sinful
courses
,
though
't
is
true
they
many
times
suffer
the
first
Death
for
the
sins
of
others
,
as
those
you
mention
.
Mar.
All
Infants
are
under
a
Sentence
of
eternal
Damnation
,
only
such
Infants
that
are
elected
,
and
have
the
Principles
of
Grace
infused
in
them
,
shall
be
sav'd
.
Philad
.
What
then
is
become
of
that
Gracious
Speech
of
the
Almighty
God
,
Ps.
145.
His
tender
mercy
is
over
all
his
works
?
sure
damned
Infants
have
no
share
in
his
Mercy
;
no
,
not
so
much
as
a
Toad
,
by
a
thousand
degrees
.
And
thus
by
your
Doctrine
you
not
only
most
dreadfully
preach
Millions
of
poor
harmless
Souls
to
Hell
,
but
also
represent
the
Father
of
Mercy
and
God
of
Goodness
,
more
like
a
Tyrant
that
destroys
his
Subjects
for
will
and
pleasure
(
though
they
never
provok'd
him
by
breaking
the
least
Law
in
their
own
Persons
)
only
to
shew
his
Power
over
them
:
Would
not
such
dealing
be
look'd
upon
(
amongst
Men
)
meer
Cruelty
,
when
acted
by
bare
Prerogative
and
Power
,
not
being
attended
with
Equity
,
Justice
and
Mercy
?
Would
this
be
Cruelty
in
Man
,
and
shall
we
think
,
that
the
Infinite
God
,
who
is
Goodness
and
Truth
it self
,
will
harbour
it
,
or
that
he
will
proceed
with
Man
according
to
his
Absolute
Power
and
Sovereignty
,
without
being
accompany'd
with
Justice
and
tender
Mercy
?
Or
do
we
think
the
Lord
will
fall
below
man
,
and
suffer
himself
to
be
out-done
in
Justice
,
Mercy
,
and
Goodness
,
by
any
of
his
Creatures
?
Surely
,
no
:
so
though
the
Nature
of
man
is
too
sadly
depraved
,
by
the
sin
of
our
first
Parents
;
yet
it
must
needs
be
a
contradiction
to
the
Divine
Goodness
,
Mercy
,
and
Justice
of
God
,
to
say
that
any
suffer
for
their
Fathers
sins
.
Mar.
You
talk
of
God's
Justice
,
as
if
God
could
not
punish
one
for
the
fault
of
another
,
and
yet
be
Just
;
you
do
not
know
what
you
talk
of
,
I
'll
give
you
an
instance
to
the
contrary
;
't
is
that
of
Saul
utterly
destroying
of
the
Amalekites
,
1
Sam.
15.
2
,
3.
he
was
to
slay
both
man
and
woman
,
Infants
and
Sucklings
;
and
the
reason
was
,
because
Amalek
laid
wait
for
Israel
when
he
came
up
from
Egypt
,
ver.
1.
Exod.
17.
8.
But
now
what
had
this
People
done
,
that
was
so
many
Generations
remov'd
from
Israel
coming
out
of
Egypt
?
Or
what
had
the
poor
Infants
and
Sucklings
done
?
Or
how
can
it
stand
with
Justice
,
that
the
Fathers
committed
the
fault
,
and
the
Children
are
punished
for
it
?
Philad
.
This
was
only
to
a
Temporal
Death
;
I
hope
you
will
not
say
that
it
was
the
Decree
of
God
,
after
Saul
had
destroy'd
those
Infants
and
Sucklings
Bodies
,
that
he
would
send
their
Souls
to
Hell
for
their
Fathers
faults
;
sure
it
was
not
the
sin
of
Infants
that
caused
the
Lord
to
plead
in
such
wrath
with
them
,
no
more
than
the
Cattle
which
was
to
be
destroy'd
as
well
as
they
;
Was
God
offended
with
the
Beasts
of
the
Field
?
But
come
,
I
believe
it
was
no
unjust
thing
in
God
,
to
take
away
by
Death
those
Infants
and
Sucklings
,
no
more
than
to
take
away
by
Death
many
thousands
which
daily
die
through
the
World
;
for
Death
reigns
over
all
,
and
when
Infants
are
taken
away
,
either
by
a
Natural
Death
,
or
in
any
cruel
manner
,
't
is
for
Sin
,
even
that
of
Adam's
;
yea
,
many
times
their
own
Parents
Sin
hastens
the
Death
of
the
Child
:
and
in
Temporals
,
very
often
the
Children
suffer
for
the
Father's
fault
;
not
only
in
the
good
things
of
this
Life
,
but
also
Death
it self
,
as
in
the
Old
World
,
and
in
the
overthrow
of
Sodom
;
and
are
slain
with
the
Sword
as
in
this
Case
,
and
likewise
in
those
common
Calamities
which
have
befallen
Nations
and
Cities
.
But
what
,
will
any
one
dare
to
say
that
such
Infants
and
Sucklings
are
damned
?
Who
can
forbear
trembling
at
such
a
dreadful
conceit
?
And
surely
you
that
hold
than
Infants
have
sin
enough
from
Adam
to
damn
them
to
Hell
,
had
need
bring
good
Scripture-proof
for
such
a
dreadful
Doctrine
.
But
I
need
say
no
more
to
this
,
than
to
refer
you
to
what
Mr.
Grantham
hath
writ
upon
this
Subject
,
in
his
Answer
to
Mr.
Petto
,
and
Mr.
Firmin
,
in
his
Presumption
no
Proof
,
and
his
Infants
Advocate
,
First
and
Second
Parts
;
where
,
if
you
be
not
wedded
to
your
Opinion
,
or
blinded
with
Prejudice
,
you
will
see
that
though
all
are
guilty
of
Adam's
Sin
,
Rom.
5.
14.
yet
Infants
by
the
presentment
of
the
Satisfaction
of
Christ
,
are
,
and
shall
be
sav'd
,
for
the
free
Gift
cometh
upon
all
,
Rom
5.
18.
Mar.
Come
,
leave
this
,
Philetus
,
you
may
easily
perceive
that
Philadelphus
owns
that
rotten
and
corrupt
Opinion
of
universal
Redemption
,
a
grand
piece
of
Popery
.
Philet
.
Yea
,
I
see
he
's
an
Arminian
,
and
I
doubt
a
Free-willer
too
,
which
is
an
old
Pelagian
Heresy
,
and
hath
been
condemned
for
an
Error
long
since
,
by
the
best
and
most
knowing
Christians
.
Philad
.
This
is
but
the
Devil's
subtilty
and
delusion
to
hood-wink
Peoples
Eyes
,
and
to
draw
on
a
Vizor
upon
the
lovely
Face
of
true
Religion
,
to
make
it
extremely
deformed
,
that
so
People
may
start
at
the
naming
of
it
.
Mod.
Come
pray
let
us
have
no
Heats
.
Philad
.
There
shall
be
none
for
me
;
yet
methinks
they
deal
in
our
Day
and
Time
,
by
those
that
own
the
Truths
of
the
Lord
,
much
like
the
barbarous
Pagans
did
by
the
Christians
under
the
persecuting
Emperors
,
who
,
that
they
might
have
some
Pretence
to
put
them
to
death
,
loaded
them
with
odious
Names
and
Imputations
,
as
if
all
the
Troubles
that
were
in
the
World
happened
for
their
Sakes
:
As
may
be
seen
in
Tertullian's
Apology
for
the
Christians
.
Or
as
they
did
when
they
put
them
to
death
in
their
publick
Theater
;
they
put
upon
them
the
Skin
of
some
Savage
Beast
,
or
put
them
into
the
shape
of
Monsters
,
such
as
the
nature
of
Man
has
the
most
Antipathy
against
,
that
they
might
be
the
more
excited
to
destroy
them
,
and
the
more
expos'd
to
the
fury
of
the
Dogs
.
Even
so
the
noise
of
Arminians
,
Pelagians
,
Popery
,
Free-willers
,
and
I
know
not
what
,
sounds
so
terrible
to
the
Ears
of
some
,
that
they
neither
will
nor
dare
examine
either
the
Writings
or
Opinions
of
those
that
differ
from
them
,
by
the
Word
of
God
.
Mod.
Neither
will
nor
dare
!
for
what
reason
?
Philad
.
Why
,
only
their
Teachers
whom
they
admire
have
drawn
them
into
a
dislike
of
the
Truth
of
God
,
by
putting
the
Name
of
Ignominy
and
Reproach
upon
them
:
What
tho
the
Papists
hold
universal
Redemption
,
and
are
so
unhappy
to
hold
this
part
of
Truth
in
unrighteousness
?
Doth
it
therefore
cease
to
be
a
Truth
?
Or
must
I
be
ashamed
or
afraid
to
own
it
because
held
for
a
Truth
by
them
?
May
I
not
as
well
renounce
the
Scriptures
of
the
Old
and
New
Testament
,
yea
God
and
Christ
too
,
lest
I
should
be
accounted
a
Papist
?
The
Devil
held
that
Christ
was
the
Holy
One
of
God
,
and
may
not
I
do
so
too
?
It
will
not
excuse
any
in
the
Rejection
of
any
Truth
,
to
say
the
Papists
hold
it
.
Tho
it
was
told
Paul
,
Acts
28.
22.
That
this
Sect
was
every-where
spoken
against
;
yet
it
did
not
turn
him
out
of
the
way
,
or
make
him
out
of
love
with
the
Truths
of
God
,
neither
ought
it
to
do
any
;
and
tho
you
may
call
this
Truth
,
Popery
,
Arminianism
,
&c.
yet
was
it
owned
for
a
Truth
,
before
Popery
or
James
Arminius
was
heard
of
,
or
had
any
being
in
the
World
,
and
is
indeed
the
ground
of
all
Saving-Truth
,
and
Soul-establishing
Comfort
,
since
the
Foundation
of
the
World
;
and
the
contrary
to
it
will
be
found
to
appear
rotten
and
unsound
,
having
no
firm
footing
in
the
Word
of
God
,
let
it
be
varnish'd
over
with
never
such
dresses
of
Words
,
or
pretence
of
Zeal
,
thereby
to
make
the
Face
of
it
shine
in
the
Eyes
of
others
.
And
I
must
tell
you
,
I
look
upon
it
to
be
a
piece
of
daring
Pride
in
any
that
shall
confidently
attempt
to
set
bounds
and
limits
to
God's
infinite
Wisdom
and
Goodness
acted
towards
all
Men
,
in
the
death
of
his
Son
.
Philet
.
Well
,
I
am
one
of
those
that
hold
that
God
looking
upon
Man
in
the
Fall
,
did
set
his
Love
upon
some
of
the
fallen
Race
,
chusing
some
to
eternal
Life
and
Salvation
,
for
which
he
gave
his
Son
to
die
for
them
,
and
rejected
others
,
and
never
afforded
them
an
Object
to
believe
in
,
nor
power
to
believe
,
but
hath
left
them
to
perish
.
Philad
.
Pray
prove
what
you
affirm
,
if
you
can
.
Philet
.
That
God
chuseth
some
to
Life
,
and
leaveth
others
in
the
Fall
,
of
his
meer
Will
and
Pleasure
;
I
prove
it
by
the
Instance
of
Jacob
and
Esau
,
Rom.
9.
13.
As
it
is
written
,
Jacob
have
I
loved
,
and
Esau
have
I
hated
.
And
this
was
done
before
they
were
born
:
the
one
elected
to
eternal
Life
,
and
the
other
reprobated
to
eternal
Death
,
and
this
at
the
meer
Will
and
Pleasure
of
God
.
Philad
.
I
know
it
is
concluded
from
this
Text
,
that
Esau
in
Person
was
damned
;
but
this
is
but
Mens
Rashness
and
Presumption
;
there
is
not
the
least
Syllable
in
all
the
word
of
God
(
that
I
know
of
)
for
Persons
to
ground
such
a
Belief
,
or
from
whence
to
draw
such
a
dreadful
Conclusion
,
that
Esau
should
be
damned
eternally
.
Love
and
Hatred
in
this
Text
may
be
with
respect
to
Temporal
Blessings
;
and
so
Esau
may
be
said
to
be
hated
,
and
Jacob
loved
,
because
to
Jacob
was
given
the
fruitful
Land
of
Canaan
,
and
to
Esau
was
given
the
barren
Country
of
Mount
Seir
:
Or
Love
and
Hatred
may
be
with
respect
to
Christ
,
the
promised
Seed
;
and
so
Jacob
was
separated
or
sanctified
,
to
be
the
Fore-father
of
Christ
according
to
the
Flesh
;
and
Esau
,
with
respect
to
that
rejected
,
and
so
was
but
a
common
or
profane
Person
.
(
Now
this
was
one
end
of
Circumcision
,
to
distinguish
the
Family
,
of
whom
Christ
should
be
born
,
and
to
keep
that
People
,
of
whom
the
Messiah
was
to
come
,
unmixt
from
the
idolatrous
Nations
.
)
Now
Esau
very
justly
lost
that
Blessing
for
selling
his
Birth-Right
at
so
base
a
Price
;
for
Esau
being
the
Elder
of
Right
,
the
Blessing
did
belong
to
him
;
but
he
undervaluing
of
it
,
sold
it
to
his
Brother
:
So
that
now
the
Blessing
,
as
well
as
the
Birth-Right
,
was
his
Brothers
;
and
so
after
Isaac
had
blessed
Jacob
,
Esau
could
by
no
Means
cause
his
Father
to
repent
,
or
reverse
his
Blessing
,
tho
he
sought
it
carefully
with
Tears
,
Heb.
12.
17.
but
said
,
Gen.
27.
33.
I
have
blessed
him
,
and
he
shall
be
blessed
,
he
could
not
recal
it
again
.
Yet
this
Rejection
,
as
to
his
being
the
Person
from
whom
the
Messiah
should
come
,
or
with
respect
to
temporal
Blessings
,
gives
no
one
Ground
to
aver
,
that
he
was
reprobated
,
in
respect
to
the
Salvation
of
his
Soul
:
or
these
Words
might
be
spoken
,
with
regard
to
what
they
would
do
in
time
,
God
certainly
knew
what
Esau
would
do
in
time
,
and
might
thereby
shew
what
would
in
time
be
done
unto
him
;
or
rather
with
respect
to
the
Works
of
the
Flesh
and
the
Spirit
:
Esau
being
a
Type
of
the
one
,
and
Jacob
of
the
other
;
so
the
Works
of
the
Spirit
are
pleasing
to
God
,
and
always
beloved
of
him
:
and
so
the
Works
of
the
Flesh
are
abominable
to
him
;
so
that
these
two
may
be
but
two
Types
,
as
Sarah
is
said
to
be
of
the
Gospel
,
and
Hagar
of
the
Law
,
and
Isaac
and
Ishmael
Types
of
the
two
Covenants
,
Gal.
4.
21
,
to
31.
Besides
,
it
is
very
plain
,
that
it
is
not
Jacob
and
Esau
personally
to
be
understood
in
this
Text
,
but
two
distinct
Nations
,
or
People
,
which
should
proceed
from
them
;
as
may
be
seen
,
if
you
read
Gen.
25.
23.
Rebekah
being
with
Child
,
and
finding
a
strange
strugling
in
her
Womb
,
went
to
inquire
of
the
Lord
,
and
received
this
Answer
;
Two
Nations
are
in
thy
Womb
,
and
two
manner
of
People
shall
be
separated
from
thy
Bowels
,
and
the
Elder
shall
serve
the
Younger
,
and
the
one
People
shall
be
stronger
than
the
other
People
.
You
see
the
Lord
did
not
tell
this
good
and
godly
Mother
,
that
one
of
those
she
went
with
should
be
damned
to
all
Eternity
,
but
speaks
of
them
as
two
Heads
of
two
Nations
;
for
we
do
not
find
these
Words
,
the
Elder
shall
serve
the
Younger
,
ever
fulfilled
in
Jacob
and
Esau
personally
.
Where
do
you
find
,
that
Esau
was
subser
vient
to
Jacob
?
but
rather
the
contrary
,
Jacob
calling
Esau
Lord
;
so
that
this
Text
speaks
not
of
single
Persons
,
but
of
Nations
;
and
so
the
Love
and
Hatred
there
spoken
of
is
National
,
as
you
may
see
by
comparing
this
Verse
with
Obadiah
,
and
Psal.
44.
4.
where
the
Edomites
are
called
Esau
,
and
the
Jews
Jacob
:
and
the
cause
why
the
Lord
hated
the
Posterity
of
Esau
,
was
for
their
Wickedness
and
Enmity
against
the
Israelites
the
Seed
of
Jacob
,
Verse
1
,
to
12.
and
so
Malachi
1.
2
,
3
,
4.
I
loved
Jacob
and
hated
Esau
,
and
laid
his
Mountains
waste
;
but
this
could
not
be
before
Esau
was
born
,
or
had
any
Mountains
to
lay
waste
;
so
that
it
cannot
be
here
understood
a
personal
Hatred
:
for
't
is
plain
,
that
what
is
here
said
is
upon
a
national
Account
.
Now
for
the
better
understanding
this
Rom.
9.
we
must
take
notice
what
was
the
main
thing
the
Apostle
was
carrying
on
:
Now
,
the
main
thing
that
he
was
upon
,
was
not
to
maintain
absolute
and
personal
Election
and
Reprobation
;
this
was
not
the
way
to
convince
the
Jews
of
their
Sin
,
in
rejecting
and
crucifying
the
Lord
of
Life
and
Glory
,
and
their
slighting
the
Gospel
;
for
this
would
have
been
the
way
to
establish
them
in
their
Error
,
of
being
the
only
elect
People
in
the
World
,
because
Abraham's
Seed
,
to
whom
the
Promise
was
at
first
made
;
and
therefore
their
State
safe
enough
,
tho
they
did
not
believe
in
Christ
.
And
saith
Mr.
Loveday
,
p.
224.
It
is
known
for
a
Truth
,
that
there
was
no
People
under
Heaven
more
cordially
principled
in
personal
Election
than
they
:
they
took
all
but
themselves
to
be
reprobated
,
and
forbad
the
Gospel
to
be
preached
to
the
Gentiles
,
that
they
might
be
saved
,
1
Thess.
2.
16.
The
Jews
,
the
Elder
Brother
,
could
not
bear
to
see
the
kindness
shewed
by
the
Father
to
the
Prodigal
,
Luke
15.
Nay
,
Peter
himself
greatly
questioned
his
Lawfulness
of
going
to
preach
to
the
Gentiles
,
till
convinced
of
it
by
a
Vision
from
Heaven
,
Act.
10.
And
when
Peter
came
to
Jerusalem
,
they
contended
with
him
about
his
going
and
conversing
with
the
Gentiles
,
Act.
11.
1
,
2.
Yea
,
and
for
some
time
after
the
death
of
Stephen
,
many
preached
the
Word
of
God
to
none
but
the
Jews
only
.
It
appears
,
that
notwithstanding
Christ
had
given
a
Commission
to
preach
the
Gospel
to
the
whole
World
;
yet
they
were
ignorant
of
the
calling
of
the
Gentiles
to
partake
of
Mercy
through
Christ
.
Now
if
the
Jews
had
understood
,
that
personal
Election
and
Reprobation
had
been
the
thing
Paul
was
about
to
prove
,
they
would
never
have
quarrelled
with
him
about
it
;
for
they
believed
,
that
if
any
People
in
the
World
was
beloved
of
God
,
it
must
needs
be
themselves
;
for
they
above
all
other
were
chosen
to
be
a
peculiar
People
,
and
beloved
for
their
Father's
sake
,
and
unto
them
pertained
the
Adoption
and
the
Glory
,
and
the
Covenant
,
Rom.
9.
12.
but
this
was
not
the
Point
,
but
the
great
Controversy
between
Paul
and
the
Jewish
Rabbies
,
was
about
the
Terms
of
Justification
,
whether
by
the
Law
,
or
by
Faith
;
or
upon
what
account
a
Sinner
might
be
justified
and
saved
;
and
who
was
the
Person
to
whom
the
Blessing
belonged
.
Now
the
Apostles
Business
is
to
assert
and
maintain
Justification
and
Salvation
to
come
in
by
Christ
alone
,
without
the
Works
of
the
Law
;
and
that
there
was
an
absolute
Necessity
of
believing
in
Jesus
Christ
(
where
God
hath
afforded
the
Means
)
both
by
the
Jews
as
well
as
Gentiles
;
which
will
appear
,
if
you
look
Chap.
3.
4.
and
Chap.
10.
30.
and
in
Gal.
2.
10.
he
shews
,
that
a
Man
is
not
justified
by
the
Works
of
the
Law
,
but
by
Faith
.
And
this
he
proves
from
the
Example
of
Abraham
,
who
was
not
justified
himself
by
Works
,
but
by
Faith
;
and
tho
the
Jews
boasted
much
of
their
being
Abraham's
Seed
,
yet
he
tells
them
Abraham's
Seed
was
many
;
one
by
Hagar
,
another
by
Sarah
.
Now
if
the
Promise
was
made
to
Abraham's
natural
Seed
,
then
Ishmael
as
well
as
Isaac
,
and
Esau
as
well
as
Jacob
had
inherited
the
Promise
:
but
the
Promise
was
not
made
to
Seeds
,
as
of
many
,
but
to
a
Seed
;
which
Seed
was
those
that
believe
and
walk
in
the
steps
of
Abraham
,
Rom.
4.
12.
These
,
whether
Jews
or
Gentiles
,
were
truly
and
only
to
be
the
reputed
Children
of
Abraham
,
Gal.
3.
7.
and
Heirs
of
the
Promise
,
Verse
29.
so
that
it
is
neither
Birth
nor
Works
was
perferred
by
God
,
nor
any
thing
should
be
challenged
by
Birth
or
Works
,
but
only
through
Faith
in
Christ
;
and
so
the
Elder
serve
the
Younger
,
that
is
,
the
Jews
the
Elder
,
which
seek
Salvation
by
the
Works
of
the
Law
,
or
according
to
the
Flesh
,
shall
not
have
it
;
but
the
Gentiles
,
the
Younger
,
who
seek
Salvation
by
the
free
Grace
of
God
,
through
Faith
in
Christ
,
shall
have
it
,
Rom.
9.
33
,
&c.
So
that
this
Text
proves
not
what
you
bring
it
for
;
neither
can
you
fairly
understand
it
of
such
a
Love
or
Hatred
,
as
to
prove
either
Persons
or
Parties
are
saved
or
damned
;
much
less
doth
it
prove
,
that
God
hates
any
personally
,
considered
as
they
are
Sinners
in
Adam
,
&c.
Very
well
,
saith
Dr.
Homes
,
p.
8.
God
cast
off
none
till
they
cast
off
him
,
2
Chron.
36.
16.
Prov.
29.
1.
And
in
the
New
Testament
,
only
for
the
Sin
of
refusing
Christ
,
all
along
is
Damnation
pronounced
:
—
God
doth
not
actually
cast
them
off
beyond
all
Remedy
,
till
they
actually
cast
off
him
,
and
so
cast
them
off
,
not
for
original
Sin
,
but
actual
Sins
;
and
that
not
too
for
every
actual
Sin
,
but
for
those
that
cast
off
the
Remedy
,
namely
,
the
Word
of
Christ
,
and
Christ
the
Word
.
Philet
.
That
God
choseth
some
,
and
leaveth
others
in
the
Fall
,
I
prove
from
the
very
Word
,
Elect
,
or
Election
;
which
is
a
separation
,
or
singling
out
some
(
in
a
way
of
Mercy
or
Choice
)
from
a
Number
;
and
whether
these
Scriptures
do
not
prove
this
Election
to
be
personal
,
without
any
respect
unto
Faith
,
2
Tim.
2.
19.
Phil.
4.
3.
John
10.
3.
Act.
19.
15.
Rom.
11.
5
,
7.
Rev.
7.
4.
Rom.
9.
11.
Mark
13.
20.
Eph.
1.
4.
1
Pet.
1.
20.
Tit.
2.
14
,
&c.
Philad
.
But
you
know
that
the
Word
Election
doth
not
always
suppose
Rejection
,
but
preferring
one
thing
above
another
;
and
it
is
frequent
in
Scripture
to
call
both
things
and
Persons
of
great
Value
,
of
special
Worth
and
Excellency
in
their
kind
,
Elect
or
Chosen
,
1
Sam.
26.
2.
Isa.
22.
7.
In
this
sense
the
Messiah
was
termed
by
the
Jews
,
the
Elect
or
Chosen
of
God
,
Luke
23.
35.
and
called
a
Corner-Stone
,
elect
and
precious
,
1
Pet.
2.
4.
and
Paul
an
elect
or
chosen
Vessel
.
And
Dr.
Hammond
tells
us
,
The
Greek
Words
used
in
Rev.
17.
14.
viz.
Chosen
and
Faithful
,
are
joined
together
,
as
words
of
the
same
import
.
Mod.
I
hope
,
Philadelphus
,
you
will
not
dare
to
limit
the
Lord
;
suppose
God
hath
Elected
some
to
Life
and
Salvation
from
Eternity
,
or
from
the
Fall
;
Is
not
God's
Mercy
his
own
?
May
he
not
do
with
it
as
he
pleaseth
?
What
if
God
will
give
to
one
that
comes
into
the
Vineyard
at
the
eleventh
hour
,
nay
give
to
one
gratis
,
for
doing
nothing
,
as
much
as
he
will
to
me
for
working
according
to
my
Covenant
,
what
wrong
doth
he
do
to
me
?
Why
should
my
Eye
be
evil
because
God
is
bountiful
,
or
I
repine
that
another
obtains
Mercy
?
Philad
.
I
am
none
of
those
that
pretend
to
keep
the
Keys
of
God's
Secrets
:
I
dare
not
say
God
never
did
,
nor
ever
will
chuse
any
personally
considered
.
But
can
it
justly
be
concluded
from
God's
predestianting
,
some
,
personally
consider'd
,
to
Eternal
Life
,
that
therefore
all
the
rest
were
decreed
absolutely
to
Condemnation
,
without
any
respect
to
their
Disobedience
;
any
more
than
when
a
King
,
without
any
Condition
premised
,
pardons
some
that
are
guilty
of
the
same
Offence
with
others
;
that
he
thereby
implys
,
that
all
the
rest
(
to
whom
he
offers
Pardon
upon
such
conditions
as
they
were
able
to
perform
)
should
be
Executed
without
Mercy
?
Neither
do
I
see
any
grounds
from
these
Scriptures
,
that
we
must
needs
understand
Persons
under
a
personal
consideration
,
without
respect
to
Faith
in
Christ
,
or
any
other
Qualification
,
to
be
the
object
of
Electing
Love
,
and
as
such
shall
infallibly
enjoy
Eternal
Salvation
;
I
know
no
Scripture
that
saith
so
,
nor
can
any
Man
be
said
to
be
chosen
before
the
Foundation
of
the
World
,
or
from
the
Fall
,
any
otherwise
than
in
the
Decree
of
God
,
which
is
brought
forth
in
time
,
when
they
come
actually
to
believe
in
Christ
;
for
God
calleth
things
that
are
not
,
as
if
they
were
,
Rom.
4.
7.
and
it
is
a
usual
thing
in
Scripture
to
speak
of
things
to
be
done
in
time
,
as
if
already
done
;
as
Rom.
8.
30.
where
the
Apostle
speaks
as
if
they
were
already
glorified
,
yet
not
actually
glorified
,
nor
any
otherwise
,
than
in
the
Purpose
or
Decree
of
God
:
and
so
2
Tim.
1.
19.
Tit.
3.
5.
they
are
said
to
be
saved
,
who
were
not
at
that
time
actually
saved
;
so
in
Ephes.
1.
4.
they
are
said
to
be
chosen
in
him
before
the
Foundation
of
the
World
,
though
not
chosen
till
they
came
to
believe
in
Christ
;
for
as
Christ
was
called
a
Lamb
slain
from
the
Foundation
of
the
World
,
Rev.
13.
8.
though
not
slain
till
he
took
Flesh
upon
him
,
which
was
some
thousands
of
Years
after
,
even
so
Persons
are
said
to
be
Elected
from
the
Foundation
of
the
World
,
though
not
chosen
till
they
be
in
Christ
;
and
when
Persons
have
once
obtained
a
Being
in
Christ
by
Faith
,
they
may
truly
be
said
to
be
Chosen
,
by
virtue
of
that
Decree
of
Election
,
which
was
in
God
before
the
Foundation
of
the
World
,
whereby
he
decreed
to
chuse
all
those
to
Salvation
who
should
repent
of
their
Sins
,
believe
in
his
Son
,
and
be
obedient
to
his
Will
;
and
when
they
come
into
this
State
,
God
may
be
said
to
chuse
them
before
the
Foundation
of
the
World
,
by
virtue
of
the
Decree
that
was
in
him
.
So
that
whatsoever
Elective
Love
God
hath
,
or
might
have
for
any
of
the
degenerate
Sons
of
Adam
,
more
than
for
others
:
Yet
this
is
a
thing
,
that
wholly
lies
hid
in
the
secret
Counsel
of
God
,
and
wholly
unknown
to
us
;
but
this
the
Scripture
reveals
for
a
truth
,
That
whomsoever
God
predestinates
,
them
he
calls
,
before
they
are
either
justified
or
glorified
,
Rom.
8.
30.
and
so
2
Thess.
2.
13.
through
Sanctification
of
the
Spirit
and
belief
of
the
Truth
,
&c.
Now
if
the
Saints
are
chosen
to
Salvation
through
,
&c.
and
were
called
to
it
by
the
Gospel
,
then
they
were
not
chosen
actually
before
they
had
believed
the
Truth
,
or
before
they
heard
the
Gospel
.
And
to
make
this
more
plain
,
you
know
Paul
was
a
chosen
Vessel
,
or
a
most
choice
Instrument
,
a
Vessel
for
the
Lord's
use
,
Acts
9.
15.
yet
he
tells
us
,
that
he
was
before
a
Blasphemer
,
and
a
Persecutor
,
and
Injurious
,
1
Tim.
1.
13.
and
writing
to
his
Son
Titus
,
ch.
3.
3.
speaking
of
himself
,
saith
,
We
our selves
were
sometimes
foolish
,
disobedient
,
deceiving
,
serving
divers
Lusts
and
Pleasures
,
living
in
Malice
and
Envy
,
bateful
,
and
hating
one
another
.
Now
shall
we
say
that
Paul
during
his
unbelief
and
impenitence
was
in
a
justified
State
,
an
adopted
Child
of
God
?
Surely
no.
Philet
.
Well
,
how
and
when
came
Paul
to
be
an
adopted
Child
of
God
?
Philad
.
How
,
why
first
God
humbles
him
,
brings
him
to
the
foot
of
Christ
,
calls
him
by
his
Grace
,
Gal.
1.
15.
to
which
Call
he
was
obedient
,
Acts
26.
19.
and
was
regenerated
and
born
again
by
the
Washing
of
Regeneration
,
and
Renewing
of
the
Holy
Ghost
;
by
which
he
was
led
to
believe
and
obey
the
Gospel
,
Acts
24.
14
,
15
,
16.
and
to
live
intirely
to
him
that
died
for
him
,
and
so
he
came
to
be
sanctified
,
justified
,
and
to
obtain
Mercy
.
Philet
.
I
believe
that
Paul
,
being
an
Elect
Person
,
was
as
much
in
the
love
and
favour
of
God
,
before
he
believed
as
after
;
yea
,
the
Elect
Corinthians
,
that
were
Fornicators
,
Idolaters
,
Thieves
,
Drunkards
,
&c.
1
Cor.
6.
9
,
10
,
11.
had
as
much
right
to
Salvation
before
they
believed
as
after
.
Philad
.
I
look
upon
this
Speech
of
yours
(
that
Paul
and
the
Corinthians
during
their
unbelieving
State
,
were
as
much
in
the
love
and
favour
of
God
as
after
)
to
be
very
impious
,
and
opens
a
gap
for
Men
to
run
into
all
manner
of
Abomination
;
for
if
I
once
fancy
my self
to
be
one
of
the
Darlings
of
Heaven
,
one
of
the
Elected
ones
,
and
that
I
cannot
possibly
sin
my self
out
of
the
love
of
God
,
and
that
I
am
no
nearer
Salvation
after
I
believe
,
than
I
was
before
;
Why
may
not
I
take
liberty
to
commit
any
crime
?
For
it
seems
Heaven
may
be
found
in
the
way
to
Hell
,
and
in
the
Service
of
Sin
and
Satan
;
I
may
fulfil
the
Lusts
of
the
Flesh
,
and
of
the
Mind
,
and
be
fruitful
in
the
works
of
Darkness
,
and
God
love
me
never
the
worse
:
no
danger
of
forfeiting
my
Sonship
,
if
this
be
true
;
all
the
Precepts
of
Vertue
and
Holiness
,
with
all
the
gracious
Promises
of
an
Eternal
Reward
in
Heaven
,
are
all
in
vain
;
and
all
those
powerful
dissuasions
from
Sin
,
with
those
severe
threatnings
of
an
Eternal
Punishment
as
a
Reward
to
the
guilty
,
are
all
invalid
,
if
the
greatest
sinner
,
the
most
prophane
Liver
,
may
arrive
at
Heaven
as
well
as
the
most
eminent
Saint
:
Did
ever
such
Doctrines
proceed
from
the
Lips
of
Truth
,
or
are
they
to
be
found
in
the
true
Sayings
of
God
?
No
,
no
,
but
rather
the
contrary
,
Eph.
5.
5.
Rom.
2.
8
,
9.
1
Cor.
6.
9
,
10
,
11.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
&c.
so
that
no
Man
that
is
an
unregenerate
sinner
,
is
,
or
can
be
said
actually
to
be
Elected
till
Grace
comes
,
and
Faith
comes
and
puts
him
into
Christ
,
Eph.
3.
17.
This
is
evident
from
the
Ephesians
;
Paul
calls
them
Elect
or
Chosen
before
the
Foundation
of
the
World
;
and
yet
however
Elected
,
he
tells
them
,
that
during
the
time
they
walked
according
to
the
Course
of
this
World
,
&c.
they
were
the
Children
of
Wrath
as
well
as
others
,
and
at
that
time
they
were
without
Christ
,
and
Strangers
to
the
Covenant
of
Promise
,
having
no
hope
,
and
without
God
in
the
World
,
Eph.
2.
12.
Surely
it
is
impossible
for
any
Person
to
be
in
Christ
and
out
of
him
;
dead
and
alive
;
old
and
new
born
at
one
and
the
same
time
;
so
that
before
Conversion
we
are
not
actually
justified
:
This
is
so
clear
a
thing
,
that
the
Assembly
in
their
Confession
Chap.
11.
say
,
God
did
from
all
Eternity
decree
to
justifie
the
Elect.
Nevertheless
they
are
not
justified
until
the
Holy
Spirit
doth
in
due
time
actually
apply
Christ
unto
them
.
And
so
Dr.
Homes
,
in
his
Antidote
against
Antinomianism
,
p.
56.
If
the
Lord
impute
Christ
to
me
a
true
Christian
,
my
sins
unto
him
,
as
2
Cor.
5.
ult.
and
so
reputes
me
justified
actually
in
him
:
He
doth
all
this
under
the
notion
of
Faith
,
Rom.
4.
3.
If
any
say
we
are
eternally
justified
in
God's
Election
or
Purpose
;
we
reply
,
just
so
as
we
eternally
believe
in
God's
Purpose
,
for
he
hath
purposed
eternally
both
equally
:
He
that
eternally
purposed
to
justifie
,
did
eternally
purpose
to
justifie
by
Faith
.
Mar.
But
doth
not
the
Apostle
say
in
Rom.
4.
5.
That
God
justifieth
the
ungodly
?
Philad
.
Yea
,
but
we
do
not
read
of
those
that
persevere
in
their
ungodliness
,
that
he
will
justifie
them
;
for
as
God
hath
never
promised
,
so
he
never
purposed
Salvation
to
an
unregenerate
heart
,
and
a
loose
life
.
Persons
may
pleasingly
dream
themselves
the
Friends
and
adopted
Children
of
God
,
tho'
they
will
know
,
to
their
own
smart
,
that
all
that
are
under
the
Reign
of
sin
,
are
yet
under
wrath
:
No
Enemy
to
God
and
Holiness
is
actually
elected
,
nor
hath
receiv'd
the
Spirit
of
Adoption
;
and
if
they
have
not
receiv'd
the
Spirit
,
they
are
none
of
his
.
Now
where
the
Spirit
of
God
comes
,
it
convinces
of
sin
,
John
16.
7
,
8.
and
witnesseth
with
their
Spirits
that
they
are
the
Children
of
God
,
Rom.
8.
16.
but
do
you
think
that
the
Holy
Spirit
will
witness
for
us
or
bring
Joy
and
Comfort
to
us
,
if
at
the
same
time
our
Consciences
testifie
to
our
Face
,
that
our
Deeds
are
Evil
;
and
that
our
walking
is
not
such
as
to
be
deemed
the
workmanship
of
God
,
created
in
Christ
Jesus
to
good
Works
,
which
God
hath
before
ordained
?
Doctor
Cliffora
upon
the
New
Covenant
,
p.
14.
saith
excellently
;
Can
you
imagin
that
the
Spirit
seals
to
a
Blank
,
and
witnesseth
to
a
Lye
?
What!
teach
People
to
cry
Abba
,
Father
,
before
they
are
born
of
God
?
or
persuade
them
they
are
justified
when
in
a
state
of
unbelief
,
and
the
Wrath
of
God
abides
upon
them
;
or
assure
them
they
are
Heirs
of
the
Promise
,
when
they
are
Strangers
to
the
Covenant
;
or
that
their
Estate
is
safe
,
when
a
Curse
,
and
Death
and
Hell
are
denounced
against
them
?
Is
this
the
Spirit
's
witnessing
,
do
you
think
?
or
his
way
of
sealing
?
No
,
he
first
works
Grace
upon
the
heart
,
and
then
gives
testimony
to
his
own
work
;
he
sanctifies
first
,
and
then
seals
to
the
day
of
Redemption
,
Eph.
1.
13
,
14.
Rom.
8.
14.
As
many
as
are
led
by
the
Spirit
of
God
,
are
the
Sons
of
God
;
and
those
that
have
not
Christ's
Spirit
,
Christ's
Image
,
cannot
have
any
true
Fellowship
with
him
:
Can
two
walk
together
except
they
be
agreed
?
Amos
3.
3.
Doth
Reconciliation
with
God
stand
with
agreement
with
Satan
?
Can
a
League
with
Heaven
and
Hell
stand
together
?
Do
you
think
that
the
Judge
of
all
the
Earth
will
say
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
,
to
his
Enemies
?
But
Philetus
,
what
makes
you
think
that
Paul
and
the
Corinthians
were
as
much
in
the
Love
and
Favour
of
God
,
before
they
believed
as
after
?
Philet
.
Why
,
because
their
believing
and
obeying
the
Gospel
,
was
an
Effect
of
their
Election
:
Our
Persons
must
first
please
God
before
our
Actions
can
please
him
;
and
when
once
God
loves
a
Person
,
he
never
ceaseth
to
love
him
,
for
the
Gift
and
Calling
of
God
are
without
Repentance
,
Rom.
11
,
29.
and
so
Malachi
4.
6.
I
am
the
Lord
,
I
change
not
:
Now
if
Paul
and
the
Corinthians
were
elected
before
they
were
born
,
and
that
then
God
set
his
Love
upon
them
,
and
after
during
their
Unbelief
and
Sin
,
should
be
supposed
not
to
love
them
;
it
would
argue
a
strange
Inconstancy
and
Mutability
in
God
;
and
so
according
to
this
Notion
of
Election
,
God
must
be
supposed
one
while
to
hate
a
Person
when
wicked
,
and
another
while
to
love
him
when
regenerate
.
Philad
.
Indeed
,
if
we
must
needs
understand
,
that
God
had
elected
Paul
and
the
Corinthians
,
as
Paul
,
or
as
Men
simply
so
considered
,
and
not
as
Believers
,
or
as
their
being
in
Christ
by
Faith
;
then
for
God
to
love
a
Person
to
Day
,
and
hate
him
to
Morrow
,
would
evidently
shew
a
change
in
his
Affection
,
according
to
the
change
made
in
the
Creature
.
And
I
must
needs
tell
you
I
like
this
plain
dealing
the
best
;
you
are
herein
truer
to
your
Principles
,
than
many
of
your
Brethren
that
hold
this
Point
of
personal
Election
.
But
for
my
part
,
I
believe
that
God
loveth
and
accepts
more
of
Actions
that
are
good
,
than
of
mere
Persons
;
and
contrary
to
what
you
say
,
that
such
and
such
Actions
do
therefore
please
him
,
because
the
Person
pleaseth
him
;
but
rather
because
their
Actions
please
him
,
therefore
their
Persons
please
him
:
tho
God
hates
all
the
Workers
of
Iniquity
,
Psal.
5.
5.
yet
said
he
to
Cain
,
Gen.
4.
7.
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
and
Heb.
11.
5
,
6.
Before
his
Transgression
he
had
this
Testimony
,
that
he
pleased
God
,
but
without
Faith
he
could
not
:
Read
John
14.
23.
and
15.
14.
and
16.
27.
These
are
those
that
he
will
love
;
yet
may
those
that
were
once
beloved
of
God
by
reason
of
Sin
,
come
to
be
the
object
of
his
hatred
,
Isa.
63.
9
,
10.
But
they
rebelled
and
vexed
his
Holy
Spirit
;
therefore
he
was
turned
to
be
their
Enemy
,
and
fought
against
them
;
Now
you
that
say
,
that
where
once
God
loves
,
he
must
never
cease
to
love
;
Pray
you
,
what
think
you
of
the
Angels
that
fell
?
Do
you
think
God
did
not
love
them
while
they
stood
in
that
pure
and
holy
State
,
in
which
they
were
created
?
and
if
he
did
,
do
you
think
that
he
loves
them
now
in
their
Apostacy
?
So
God
is
said
to
love
Jacob
and
Israel
,
yet
at
another
time
he
is
said
to
hate
Israel
,
Jer.
12.
7
,
8.
Amos
6.
8.
yet
is
this
taken
off
again
,
Isa.
60.
15.
whereas
they
were
hated
,
God
loved
them
again
.
So
that
God
may
love
at
one
time
,
and
hate
at
another
,
without
the
least
change
in
him
,
in
respect
of
Love
or
Hatred
,
because
no
Person
of
Man
is
supposed
to
be
the
Object
of
elective
Love
,
but
only
as
Righteous
,
nor
any
Person
the
Object
of
Reprobation
,
but
only
as
Wicked
;
so
that
the
Love
of
God
being
set
upon
such
kind
of
Persons
as
are
true
Believers
,
those
who
have
Christ
formed
in
them
,
whose
Souls
are
regenerated
and
formed
into
the
Image
of
Jesus
,
and
Partakers
of
the
heavenly
and
divine
Nature
,
having
received
that
heavenly
and
divine
Anointing
,
by
virtue
of
which
they
become
Christians
,
1
Cor.
6.
17.
John
15.
being
wrought
into
a
Conformity
to
Jesus
;
this
is
that
State
,
in
which
the
true
Election
stands
;
Christ
being
the
elected
Root
,
and
Believers
the
elected
Branches
.
These
are
those
whom
God
doth
justify
,
and
will
glorify
;
these
are
those
whom
the
Lord
hath
set
apart
for
himself
,
Psal.
4.
3.
These
are
those
whom
the
Lord
hath
chosen
from
the
rest
of
the
World
to
be
his
own
peculiar
Favourites
,
upon
whom
he
intends
to
bestow
an
heavenly
Inheritance
;
and
as
Persons
decline
from
Christ
,
living
in
a
State
of
Unbelief
and
Impenitency
,
being
Strangers
to
the
Life
of
God
,
disobedient
,
and
to
every
good
Work
reprobate
,
they
remaining
such
,
are
in
that
state
in
which
Reprobation
stands
,
not
being
brought
over
to
Christ
,
in
whom
the
Father
is
well
pleased
.
So
that
I
conceive
that
Unchangeableness
which
the
Scripture
asserts
of
God
,
is
to
be
considered
with
respect
to
his
Essence
,
Attributes
and
Decrees
,
and
not
in
his
constant
loving
the
same
Persons
,
how
wicked
soever
they
prove
.
For
,
suppose
God
should
dearly
love
a
Person
while
he
is
faithful
to
him
;
and
in
case
this
Person
should
apostatize
,
and
die
in
a
state
of
Impenitency
,
and
he
should
destroy
him
with
eternal
Death
,
this
doth
not
shew
the
least
Alteration
in
any
of
the
Lord's
Attributes
,
either
of
Love
,
Goodness
,
Mercy
,
Justice
,
&c.
And
suppose
a
Man
passeth
from
a
State
of
Sin
,
wherein
he
lived
to
the
Displeasure
of
the
Lord
,
to
a
State
of
Faith
and
Holiness
,
and
in
this
Condition
comes
to
injoy
the
Love
and
Favour
of
God
;
yet
his
Love
and
Hatred
cannot
be
said
to
be
changed
,
tho
the
Persons
of
Men
change
never
so
often
from
Good
to
Evil
,
or
from
Evil
to
Good
:
This
shews
indeed
a
change
in
Man
,
but
no
change
at
all
in
the
Lord
;
he
still
loves
and
hates
,
but
what
he
loved
and
hated
before
.
Pray
consider
,
Ezek.
18.
at
what
Instant
I
spake
,
&c.
if
it
doth
Evil
,
I
will
repent
:
Here
you
see
God
is
said
to
repent
,
so
he
is
said
to
repent
that
he
made
Man
upon
the
Earth
,
Gen.
6.
6.
he
is
said
to
repent
that
he
made
Saul
King
,
1
Sam.
15.
11.
And
yet
the
Scriptures
cannot
be
broken
,
which
testify
that
with
God
is
no
Repentance
,
or
shadow
of
change
,
1
Sam.
15.
29.
Num.
23.
19.
James
1.
17.
Mal.
3.
6.
Psal.
102.
25.
yet
here
is
no
real
Contradiction
:
And
as
I
said
before
,
in
respect
of
his
Essence
,
Attributes
and
Decrees
,
God
cannot
repent
;
yet
after
the
manner
of
Men
he
is
said
to
repent
,
in
respect
of
his
Works
;
for
as
Men
,
when
they
repent
,
alter
their
Works
,
so
,
when
God
alters
his
Work
,
he
is
said
to
repent
,
as
in
Gen.
6.
6.
I
will
(
saith
God
)
destroy
Man
from
the
Earth
,
for
it
repents
me
,
&c.
God
made
Man
to
dwell
upon
the
Face
of
the
Earth
,
but
now
coming
to
destroy
Man
from
off
the
Earth
,
seems
to
repent
;
and
so
concerning
Saul
,
I
repent
that
I
have
made
Saul
King
,
that
is
,
I
have
determined
to
depose
him
,
and
to
prefer
another
.
And
so
concerning
Ely
,
&c.
Delawn
Sacr.
p.
50.
So
that
no
such
Conclusion
can
reasonably
be
drawn
from
God's
once
loving
,
he
must
for
ever
love
(
how
wicked
soever
the
Person
proves
afterwards
)
or
else
be
mutable
;
for
I
do
not
find
in
Scripture
,
that
God
hateth
any
of
the
Works
of
his
Hands
,
as
they
are
his
Creatures
,
nor
any
thing
but
Sin
and
Sinners
for
the
cause
of
Sin
:
and
there
is
the
same
Consideration
,
or
the
like
Reason
of
his
Election
being
placed
upon
Faith
and
obedient
Persons
,
or
Persons
really
brought
over
to
Christ
.
Philet
.
The
Elect
are
justified
in
the
Eternal
purpose
of
God
;
and
tho
the
Elect
do
sin
,
yet
the
Lord
sees
it
not
so
,
as
to
condemn
them
for
it
,
neither
can
it
do
them
any
hurt
,
or
make
them
less
lovely
in
the
sight
of
God
.
Philad
.
Hold
,
one
word
before
you
go
any
farther
;
you
seem
to
say
God
was
never
an
Enemy
to
the
Elect
:
Do
you
not
by
this
make
the
Fall
of
Adam
(
in
whom
the
Elect
were
included
)
a
mere
Fiction
,
and
the
whole
Story
of
the
Gospel
concerning
Christ's
Suffering
a
Fable
,
and
the
Passion
of
Christ
,
if
you
grant
he
suffered
for
the
Elect
,
a
mere
Vanity
,
more
than
needs
,
to
die
to
reconcile
and
bring
those
into
Friendship
with
God
,
which
were
never
out
of
his
Love
,
nor
with
whom
he
was
never
offended
?
Philet
.
I
say
,
all
the
Sins
(
of
the
Elect
,
both
past
,
present
,
and
to
come
)
are
taken
away
by
Christ
,
Rom.
8.
33.
Who
shall
lay
any
thing
to
the
Charge
of
God's
Elect
,
&c.
and
so
Rom.
4.
23.
Isa.
35.
8.
The
Lord
hath
laid
upon
him
the
Iniquity
of
us
all
;
and
1
Pet.
2.
24.
himself
bore
our
Sins
on
his
Body
,
&c.
and
what
I
said
,
I
will
say
,
that
tho
the
Elect
may
sin
as
well
as
others
,
yet
their
God
in
Christ
will
never
un-son
them
,
nor
yet
touching
their
Justification
and
eternal
Salvation
,
will
he
love
them
ever
a
whit
the
less
;
yea
,
tho
they
commit
never
so
many
,
and
great
Sins
:
For
this
is
a
certain
Truth
,
that
as
no
Good
in
them
,
or
done
by
them
,
did
move
him
to
elect
and
justify
them
,
and
to
give
them
eternal
Life
;
so
,
no
Evil
in
them
,
or
done
by
them
,
can
move
him
to
take
that
away
,
when
once
given
.
Philad
.
This
is
like
that
which
is
in
the
Mouth
of
some
,
Be
in
Christ
,
and
sin
if
thou
canst
;
what
pity
is
it
that
Men
pretending
to
Wisdom
and
Sobriety
,
and
Professors
of
Godliness
,
should
fall
into
such
Raptures
as
are
next
to
Madness
?
What
a
bundle
of
Errors
are
here
wrapt
up
together
,
and
that
under
Scripture-guize
;
but
surely
you
do
not
read
the
Scripture
in
that
Spirit
in
which
it
was
wrote
,
or
else
you
might
see
,
notwithstanding
the
Apostle's
triumphing
,
that
till
Persons
repent
of
their
Sins
and
turn
to
God
,
they
stand
charged
with
many
things
,
as
I
have
told
you
from
Eph.
2.
and
from
Paul
,
who
was
before
his
Conversion
,
a
Persecutor
,
a
Blasphemer
,
and
confess'd
himself
the
chief
of
Sinners
;
yea
,
before
the
Apostle
comes
to
this
Triumphing
,
he
was
long
exercised
with
Frights
,
Terrors
within
,
and
Frightnings
without
,
and
tells
the
Corinthians
,
1
Cor.
2.
3.
that
his
Preaching
among
them
was
in
great
fear
and
trembling
;
so
that
we
must
Fight
before
we
Triumph
,
and
Mourn
before
the
Lord
Comfort
us
.
And
how
clearly
doth
1
Pet.
2.
24.
shew
that
the
proper
intention
of
Redemption
is
Dominion
,
eternal
Redemption
is
an
eternal
Obligation
to
Service
.
Ye
are
bought
with
a
price
,
ye
are
not
your
own
;
your
Bodies
and
Spirits
are
the
Lord's
,
1
Cor.
6.
19
,
20.
Rom.
14.
9.
You
may
see
that
one
end
of
Christ's
being
a
Redeemer
,
was
that
he
might
be
a
Sovereign
Lord
over
his
Purchase
;
yea
,
this
is
one
great
end
of
the
Lord
's
entering
into
Covenant
with
his
People
,
promising
to
do
great
things
for
them
,
Ezek.
11.
19
,
20.
I
say
,
the
end
of
all
is
,
that
they
might
serve
him
:
Hockins
on
God's
Decree
,
p.
93.
Can
we
entertain
so
ignoble
a
belief
,
that
the
eternal
Son
of
God
should
suffer
for
any
less
end
than
to
advance
our
Human
Nature
to
the
greatest
height
of
Piety
and
Purity
of
Life
;
and
to
raise
our
Souls
to
the
most
refined
and
sublimate
goodness
?
What
,
did
Christ
take
our
Nature
upon
him
,
and
become
Surety
for
us
,
and
pay
such
an
infinite
price
for
us
,
that
we
might
spend
more
freely
and
daringly
on
the
Stock
of
our
Surety's
Satiffaction
?
Ah!
Who
can
with-hold
their
Eyes
from
Tears
,
to
think
that
any
should
make
use
of
Mercy
to
damn
them
?
For
many
had
not
been
guilty
of
so
many
Sins
,
nor
persisted
in
them
without
Repentance
,
had
it
not
been
for
their
false
hope
in
Christ
,
not
considering
Christ
came
to
redeem
from
all
Iniquity
,
as
well
as
from
all
Wrath.
Philet
.
But
Christ
dying
for
the
Elect
,
hath
thereby
fulfilled
all
Righteousness
,
satisfied
Divine
Justice
,
and
purchased
Heaven
for
them
.
Philad
.
And
what
then
?
Philet
.
Why
,
then
there
's
no
doubt
but
they
shall
be
saved
;
for
in
the
very
moment
of
Election
they
were
pardoned
of
all
Sins
past
,
present
,
and
to
come
.
Philad
.
What
,
as
if
now
nothing
could
endanger
their
Souls
,
they
have
enough
for
Heaven
:
Pray
what
should
hinder
them
from
bidding
all
Sin
welcom
?
Why
may
they
not
kill
,
whore
,
&c.
and
commit
all
Abomination
;
and
if
impleaded
for
it
,
bring
in
this
as
an
Evidence
,
that
they
were
in
the
very
moment
of
Election
pardoned
of
all
Sins
past
,
present
,
and
to
come
;
they
have
a
Gracious
God
that
will
forgive
them
,
and
a
Surety
who
hath
paid
for
all
?
Philet
.
I
perceive
what
you
are
driving
at
:
You
hold
that
Faith
and
Obedience
in
us
to
be
the
cause
of
God's
Electing
or
Chusing
us
to
Life
and
Salvation
:
Doth
not
the
Scripture
prove
that
Election
is
not
according
to
foreseen
Faith
,
not
because
Men
do
or
will
believe
,
but
because
they
should
believe
,
Rom.
9.
11.
1
Pet.
1.
2
,
3
,
4.
2
Tim.
1.
9.
Tit.
1.
1.
Now
if
Faith
and
Obedience
be
the
cause
of
God's
loving
us
,
then
here
is
Merit
;
this
eclipses
the
Glory
of
God's
free
Love
,
and
renders
Salvation
of
Debt
,
and
not
of
Grace
.
Mar.
This
is
down-right
Popery
;
nay
,
I
affirm
,
that
Faith
and
Repentance
are
no
more
a
means
to
go
to
Heaven
by
,
than
prophane
Cursing
and
Swearing
.
Philad
.
That
Faith
in
Christ
,
and
Obedience
to
the
Lord
,
is
a
cause
without
which
God
chuseth
none
to
Life
and
Salvation
,
is
a
Truth
,
unless
you
can
prove
that
God
hath
designed
his
Son
to
die
,
to
save
such
as
will
neither
repent
of
their
Sins
,
believe
,
nor
obey
him
,
but
live
and
die
in
open
Rebellion
against
God
,
and
do
despight
to
the
Spirit
of
Grace
,
and
trample
under
foot
the
Blood
of
the
Son
of
God
,
&c.
but
that
it
is
the
cause
for
which
God
chuseth
any
,
I
disown
as
well
as
you
:
For
the
Love
of
God
the
Father
to
the
Sons
of
Men
,
as
they
were
Sinners
,
and
Enemies
to
him
,
was
the
essential
cause
of
our
Salvation
,
John
3.
16.
Rom.
5.
6
,
8
,
10.
1
Pet.
3.
18.
and
Jesus
Christ
the
meritorious
and
procuring
cause
of
Man's
Salvation
;
and
should
we
admit
of
any
thing
else
but
Christ
to
be
the
matter
of
our
Justification
,
or
the
meritorious
Cause
of
Eternal
Life
,
this
would
be
injurious
to
the
Perfection
of
Christ's
Righteousness
,
and
overthrow
the
freeness
of
Divine
Grace
and
Love
.
But
you
and
all
Men
ought
rightly
to
divide
and
distinguish
between
the
Cause
and
Condition
of
our
Salvation
,
that
Christ
may
be
owned
as
the
Cause
and
Author
of
it
,
and
Faith
and
Obedience
as
the
way
and
means
to
attain
to
it
:
for
as
God
Almighty
hath
prepared
a
Heaven
for
Men
,
so
he
hath
appointed
the
way
and
means
to
fit
and
prepare
them
for
it
;
as
Christ
is
the
Way
,
so
if
I
should
say
that
Faith
and
Obedience
is
a
way
to
come
to
enjoy
it
,
I
might
say
it
was
advancing
Nature
above
Grace
,
or
setting
up
our
own
Righteousness
in
the
room
of
Christ's
Righteousness
,
and
so
robbing
him
of
his
Honour
,
or
asserting
Merits
;
surely
Eternal
Happiness
hereafter
hath
some
dependance
upon
Holiness
here
.
Mod.
I
like
this
well
,
and
do
believe
that
God
that
hath
appointed
the
end
,
hath
also
appointed
the
means
,
as
in
the
Case
of
Paul
,
Acts
27.
22.
though
God
had
promised
to
save
Paul
and
all
that
were
in
the
Ship
,
yet
they
were
to
use
the
means
,
otherwise
they
could
not
be
safe
.
I
would
have
none
think
,
that
God
will
do
all
our
Works
for
us
,
while
we
sit
still
and
do
nothing
:
For
as
God
must
blow
upon
the
Spark
of
Grace
by
his
Spirit
,
so
we
should
be
storing
up
Holy
Endeavours
;
God
will
not
bring
his
People
to
Heaven
sleeping
,
but
praying
in
the
use
of
Means
and
Holy
Ordinances
,
yet
may
Means
and
Duties
be
greatly
abused
if
we
be
not
careful
.
Philad
.
Yea
,
they
are
abused
when
we
do
not
look
through
them
all
to
Jesus
,
or
when
we
make
them
as
Mediators
,
set
them
in
the
room
of
Christ
;
or
when
Christ
is
not
eyed
,
sought
to
,
admired
and
trusted
in
:
Alas
!
What
can
poor
Sinners
do
without
a
Jesus
?
There
is
no
Salvation
in
any
other
;
the
highest
measure
of
Believing
,
Doing
,
or
Suffering
,
cannot
turn
away
God's
Wrath
for
the
least
Sin
:
All
our
Prayers
,
Tears
,
Alms
,
Duties
,
do
not
pacifie
God
;
no
,
we
must
with
Holy
Paul
count
all
as
nothing
to
win
Christ
;
so
that
had
not
Christ
perfectly
fulfilled
the
Law
,
and
have
been
made
a
Curse
for
us
,
Gal.
3.
13.
the
exactest
Christian
could
have
no
grounded
hopes
of
Heaven
,
there
is
no
escaping
the
Curse
but
by
Christ
;
so
that
all
that
do
,
or
have
escap'd
the
Curse
,
have
cause
to
say
,
that
not
their
own
Graces
,
nor
their
own
Works
,
but
Christ
hath
delivered
them
from
Wrath
to
come
.
'T
is
Christ's
precious
undertaking
that
gives
us
a
right
to
Heaven
;
but
yet
our
walking
in
the
Holy
Commands
of
God
,
fits
us
for
it
,
For
without
holiness
none
shall
see
the
Lord
,
Heb.
12.
14.
Rev.
21.
27.
Philet
.
If
Christ
be
our
Righteousness
and
Sanctification
,
as
1
Cor.
1.
what
need
we
have
any
Righteousness
of
our
own
?
Nay
,
there
is
no
Qualification
or
Condition
(
in
the
New
Covenant
)
required
on
our
part
,
't
is
all
free
;
't
was
free
Love
in
God
to
send
his
Son
to
die
for
his
People
;
and
free
Love
in
Christ
to
lay
down
his
Life
for
the
Elect
:
neither
is
it
the
Elect
,
but
Christ
that
stands
engaged
to
God
by
the
New
Covenant
;
free
Grace
wholly
excludes
Self
,
or
any
thing
we
can
do
,
as
a
Cause
procuring
,
or
as
a
Condition
qualifying
us
for
the
receiving
of
it
.
Here
's
a
comfortable
difference
between
the
New
Covenant
and
the
Old
;
the
Old
was
such
,
that
in
case
Man
did
fail
to
perform
his
Condition
,
the
Covenant
was
broke
,
and
God
was
free
from
giving
Life
;
but
in
the
New
Covenant
Man
is
tied
to
no
Condition
that
he
must
perform
,
which
if
he
doth
not
,
it
will
make
the
Covenant
void
to
him
;
and
those
that
teach
otherwise
,
detract
and
lessen
the
free
Grace
of
God
,
and
attribute
something
to
the
Creature
.
Philad
.
Tho'
the
Love
,
Grace
and
Mercy
of
God
in
our
Redemption
be
wholly
free
;
no
one
sought
out
to
him
for
a
Saviour
,
but
he
alone
was
moved
by
his
own
Love
to
a
poor
lost
Creature
,
and
first
sought
after
him
,
when
he
was
fallen
;
God
was
not
bound
to
bring
forth
a
Saviour
for
any
,
he
was
not
laid
under
any
necessity
to
cast
an
Eye
of
Pity
upon
Man
;
it
was
an
Act
of
free
Grace
to
save
Sinners
by
the
Obedience
and
Suffering
of
Jesus
:
Yet
is
nothing
to
be
accounted
free
Grace
,
without
the
Lord
,
for
the
sake
of
Christ
,
pardon
the
Sins
of
the
most
Impure
and
Impenitent
,
and
bring
them
to
Heaven
whether
they
will
or
no
?
Was
not
God
at
liberty
to
pardon
Sinners
in
what
way
,
and
upon
what
terms
he
pleased
,
such
as
he
in
his
Wisdom
,
should
judg
most
meet
,
and
most
consistent
with
his
Justice
,
Mercy
,
Truth
and
Holiness
?
God
hath
no
where
promised
to
save
Men
by
Jesus
Christ
,
that
I
know
of
,
but
by
Repentance
,
Faith
and
Obedience
,
as
the
means
,
as
you
may
see
,
John
3.
16
,
36.
Mark
16.
16.
Luke
13.
3
,
5.
Mat.
4.
17.
Acts
3.
19.
Rev.
22.
14.
Rom.
2.
7
,
8
,
9
,
10.
and
in
Heb.
5.
9.
Christ
is
there
said
to
be
the
Author
of
Eternal
Salvation
;
To
whom
?
To
those
that
continue
in
their
Rebellion
and
Impenitency
?
No
,
but
to
such
as
obey
him
;
't
is
true
,
Christ
came
into
the
World
,
that
the
Sentence
of
Eternal
Death
might
not
be
executed
upon
us
,
yet
't
is
ungrateful
wickedness
,
and
no
better
than
to
tread
under
foot
the
infinite
price
of
Forgiveness
,
to
think
,
because
his
Blood
hath
purchased
a
Pardon
,
therefore
we
are
freed
from
our
Duty
to
him
.
And
whereas
you
say
that
in
the
New
Covenant
Man
is
tied
to
no
Condition
that
he
must
perform
,
&c.
and
that
not
Man
but
Christ
stands
engaged
to
God
,
&c.
methinks
't
is
a
very
sine
way
to
acquit
your self
of
all
Sins
,
and
consequently
of
all
punishment
for
Sin
;
but
if
Christ
stands
ingaged
to
repent
,
believe
,
and
obey
the
Gospel
,
how
comes
it
to
pass
that
Persons
are
exhorted
to
them
,
and
charged
with
Sin
upon
the
omission
of
them
?
Surely
then
all
the
Sins
of
the
Elect
(
for
they
sin
as
well
as
others
)
must
be
charged
upon
Christ
;
and
he
stands
guilty
of
all
the
breaches
of
the
New
Covenant
:
how
an
you
endure
to
speak
this
without
abhorrence
?
But
is
there
no
Condition
,
no
Qualification
required
on
our
parts
,
in
order
to
come
to
partake
of
the
Great
and
Gracious
Promises
?
Then
what
's
the
meaning
of
all
these
Scriptures
,
John
15.
10.
Prov.
4.
5.
Rom.
8.
13.
Mic.
7.
21.
prov.
28.
13.
Rom.
2
8
,
9.
and
what
are
all
those
Blessed
and
most
Gracious
Promises
in
Mat.
5
?
Do
they
not
include
Conditions
,
something
to
be
done
on
our
parts
,
if
we
would
find
acceptance
with
the
Lord
?
Pray
read
Luke
13.
3.
John
6.
53.
Mat.
18.
3.
John
3.
5.
Mat.
5.
20.
John
15.
20.
Nay
,
view
those
many
Expressions
which
you
find
in
the
Word
of
God
in
the
Commands
,
Exhortations
,
Instructions
,
Threatnings
,
and
Promises
;
and
then
see
whether
we
come
to
injoy
the
great
Blessings
of
the
Gospel
without
conditions
.
Mar.
Doth
not
the
Scripture
say
,
Isa.
64.
6.
That
all
our
Righteousnesses
are
as
filthy
Rags
,
yea
,
as
a
menstruous
Cloth
?
Philad
.
I
am
satisfied
that
this
Scripture
is
greatly
abused
for
want
of
a
right
understanding
,
and
rightly
distinguishing
between
that
Righteousness
which
doth
justisie
us
at
the
Bar
of
God's
Justice
,
and
that
Righteousness
which
is
God's
Requirement
,
and
so
the
Creatures
Duty
;
now
taken
in
one
Sense
,
they
are
no
better
than
filthy
Rags
,
and
in
the
other
they
are
:
now
if
we
expect
to
merit
Heaven
,
and
obtain
Eternal
Salvation
for
well
doing
,
this
is
to
overthrow
the
blessed
undertaking
of
Jesus
Christ
,
and
lessen
the
free
Grace
of
God
,
as
if
Persons
could
go
to
Heaven
without
being
beholden
to
Jesus
.
And
here
it
is
that
they
are
no
better
in
the
sight
of
God
,
having
no
worth
or
value
,
but
are
rejected
of
the
Lord
as
filthy
Rags
:
but
now
as
they
are
the
Holy
Commands
and
Appointments
of
the
Lord
,
and
the
Creature
's
Duty
;
who
dare
say
that
they
are
in
the
sight
of
God
,
as
filthy
Rags
,
or
as
stinking
Carrion
?
What
,
hath
God
required
his
Creatures
to
perform
such
and
such
Duties
,
and
hath
promised
his
Spirit
to
assist
them
in
the
performance
of
their
Duties
;
and
when
the
Creatures
have
done
the
best
they
can
,
nay
when
they
have
the
assistance
of
the
Spirit
;
What
,
all
no
better
than
Abomination
?
Ah!
what
pity
is
it
that
Men
,
to
hold
up
a
fond
Opinion
,
should
have
such
unworthy
thoughts
of
God
;
What
said
David
Ps.
141.
2.
Let
my
Prayers
be
set
forth
before
thee
as
Incense
,
and
the
lifting
up
of
my
hand
as
the
evening
Sacrifice
;
and
said
the
Angel
to
Cornelius
,
Acts
10.
4.
Thy
Prayers
and
thy
Alms-deeds
are
come
up
for
a
memorial
before
God
;
they
were
acceptable
in
the
sight
of
God
,
and
the
Lord
was
well
pleased
with
them
,
as
Heb.
13.
16.
but
to
do
good
and
to
communicate
,
forget
not
;
for
with
such
Sacrifices
God
is
well
pleased
:
and
so
Phil.
4.
18.
An
odour
of
sweet
smell
,
a
Sacrifice
acceptable
and
well
pleasing
to
God
:
Read
Prov.
12.
22.
Psal.
147.
11.
Act.
10.
35.
Mal.
3.
4.
In
all
which
you
may
see
,
That
as
they
are
commanded
of
the
Lord
,
and
the
Creatures
Duty
,
they
are
acceptable
to
him
.
Mar.
If
of
Works
,
then
not
of
Grace
;
there
's
no
Reward
belongs
to
any
good
Works
,
Heaven
and
Eternal
Salvation
is
the
free
Gift
of
God
:
And
I
must
tell
you
,
that
all
such
as
you
are
stand
condemned
,
and
accursed
by
the
Apostle
Paul
,
that
set
up
the
Golden
Calf
of
your
own
Sanctification
.
Philad
.
What
,
is
it
not
possible
for
free
Gift
and
Reward
to
stand
together
,
nor
for
Gospel-Dutys
,
and
a
heavenly
Reward
to
be
linked
and
joyned
together
;
or
is
it
a
Dishonour
to
God
,
to
say
he
rewards
his
own
Grace
?
What
,
are
you
such
a
Stranger
to
the
Scripture
,
that
you
have
not
read
of
Recompence
or
Reward
,
which
God
will
bestow
upon
those
that
are
faithful
,
not
for
the
desert
of
the
Work
or
Worker
,
but
for
the
Faithfulness
of
the
Promiser
,
which
God
,
who
cannot
lie
,
hath
promised
?
Pray
read
Prov.
19.
17.
Blessed
is
he
that
hath
Mercy
upon
the
Poor
,
the
Lord
will
recompence
that
which
he
hath
given
him
.
And
saith
our
Saviour
,
a
Cup
of
cold
Water
shall
not
lose
its
Reward
,
Matt.
10.
24.
Mat.
20.
34.
Rev.
22.
12.
Psal.
19.
But
it
seems
you
would
put
it
out
of
all
doubt
,
that
you
pretend
to
depend
upon
your
own
Righteousness
;
and
that
the
Almighty
,
by
his
Bounty
and
Grace
,
having
elected
you
,
he
cannot
expect
any
Duty
from
you
.
You
must
(
as
Cliford
,
in
the
New
Covenant
,
p.
197.
saith
)
Have
a
cheap
Religion
,
Faith
without
Works
,
pardon
without
trouble
of
Repentance
,
and
Heaven
without
Holiness
,
and
free
Grace
to
save
you
without
Obedience
,
or
you
are
undone
to
Eternity
.
Indeed
,
if
any
shall
believe
that
their
own
Obedience
to
any
Precept
of
the
Lord
,
justly
merits
Heaven
,
then
they
might
dance
about
their
Duties
,
as
the
Israelites
about
their
Golden
Calf
;
but
I
hold
no
such
thing
,
but
do
believe
that
we
are
far
from
meriting
any
thing
at
the
Hand
of
God
;
for
he
that
merits
must
do
these
three
things
.
1st
.
He
must
do
the
Work
of
himself
,
without
the
Help
and
Assistance
of
another
;
for
if
he
doth
it
by
the
Help
and
Assistance
of
another
,
the
other
merits
both
the
Praise
and
Reward
.
Now
,
where
is
the
Man
that
can
come
forth
,
and
say
,
that
what
good
he
doth
,
he
doth
it
without
the
assisting
Grace
of
God
;
and
if
he
cannot
say
so
,
then
the
Thanks
and
Praise
is
due
to
God
alone
.
2dly
.
He
must
do
it
of
mere
good
Will
,
and
not
of
Duty
;
that
which
is
of
Duty
cannot
merit
,
because
a
Man
is
bound
to
do
it
;
so
that
if
Men
could
love
the
Lord
with
all
their
Hearts
,
Strength
and
Soul
,
and
their
Neighbours
as
themselves
(
which
is
a
thing
no
Man
can
do
)
yet
is
it
far
from
meriting
,
because
it
is
but
their
Duty
,
and
but
a
reasonable
Service
,
that
they
should
honour
the
Lord
with
that
which
they
receive
from
him
,
as
holy
David
said
,
1
Chron.
29.
11
,
12.
and
so
on
:
the
more
we
do
,
the
more
we
stand
indebted
to
Divine
Grace
,
for
enabling
us
to
do
it
;
what
have
any
,
that
have
not
received
it
first
from
God
?
1
Cor.
4.
7.
2
Cor.
3.
5.
Eph.
2.
8.
3dly
.
The
Work
done
to
merit
,
must
be
proportionable
to
the
Reward
,
or
there
can
be
no
Merit
;
but
alas
!
what
's
the
best
of
Performance
,
which
is
performed
by
infirm
Man
?
can
it
have
that
Worth
and
Dignity
in
them
,
as
to
oblige
the
Lord
to
give
unto
them
eternal
Life
,
by
way
of
Retribution
?
If
God
should
reward
us
according
to
our
Works
,
miserable
would
be
our
Case
;
so
that
unless
it
can
be
proved
,
that
our
present
Work
is
comparable
to
the
Glory
which
is
to
be
revealed
,
there
can
be
no
Merit
,
't
is
a
free
Gift
,
't
is
Bounty
:
for
suppose
I
should
set
any
Man
to
work
,
to
mow
in
my
Field
;
and
for
that
Labour
give
him
a
Shilling
,
or
Fourteen
,
or
Sixteen
Pence
;
here
's
only
Equity
and
Justice
the
Man's
Labour
really
deserved
it
;
but
if
for
this
one
days
faithful
Labour
,
according
to
his
Strength
,
I
shou'd
give
him
a
Thousand
Pounds
,
this
is
Bounty
:
so
that
no
finite
Creature
or
Worker
can
merit
an
infinite
Reward
;
or
a
finite
Act
cannot
merit
of
an
Infinite
God
an
Infinite
Reward
.
Philet
.
Therefore
,
you
that
preach
and
press
to
Duty
,
are
but
legal
Preachers
and
such
as
would
lead
Men
to
Popery
,
and
into
a
dead
Faith
;
for
it
much
derogates
from
the
free
Grace
of
God
,
and
lessens
the
alsufficiency
of
Christ's
Merits
,
and
at
best
makes
but
moral
Christians
.
Philad
.
Is
there
any
such
thing
as
Holiness
and
Duty
to
be
observed
?
if
there
be
,
may
they
not
be
preached
,
and
urged
?
or
how
can
any
of
you
that
own
the
Scriptures
scorn
or
disallow
it
,
seeing
it
calls
the
Saints
not
only
to
the
Study
and
Practice
of
Holiness
,
but
also
to
grow
and
increase
in
it
,
1
Thess.
4.
16.
1
Pet.
1.
15.
2
Pet.
3.
18.
1
Cor.
15.
58.
Tho
we
cannot
merit
Heaven
,
yet
't
is
our
Obedience
,
both
in
Heart
and
Life
,
makes
us
capable
of
injoying
Heaven
,
through
the
Redemption
of
our
Saviour
:
we
must
be
Workers
or
Labourers
,
not
Loyterers
.
St.
Paul
exhorts
the
Christians
of
his
time
to
be
working
out
their
Salvation
with
fear
and
trembling
:
It
seems
the
Christians
are
to
do
something
towards
their
own
Salvation
,
Phil.
4.
17.
In
2
Cor.
9.
6.
Paul
speaking
of
Charity
,
shews
it
to
be
a
means
(
not
a
merit
)
to
conduce
to
a
plentiful
increase
:
and
2
Pet.
1.
11.
tells
us
,
that
Grace
exercised
,
is
a
means
to
farther
our
Salvation
.
But
it
seems
we
must
not
acknowledg
God
a
Rewarder
of
his
own
Grace
,
or
any
good
Duty
which
he
enables
his
People
to
perform
,
but
straight
we
preach
Popery
:
how
then
can
any
desire
to
be
good
,
or
do
good
?
Philet
.
For
all
the
pressing
us
to
Duty
,
yet
we
do
not
build
the
Hopes
of
our
Salvation
upon
so
sandy
a
Foundation
as
our
own
Righteousness
;
our
hopes
are
in
the
Lord
,
we
put
our
trust
in
Christ
,
and
hope
to
be
saved
by
his
precious
Undertakings
.
Philad
.
I
never
did
,
nor
I
hope
never
shall
desire
you
to
lay
the
stress
of
your
Salvation
upon
your
well
doing
,
for
that
would
be
to
build
upon
the
Sands
indeed
,
a
very
infirm
Foundation
:
Seeing
that
without
shedding
of
Blood
,
there
is
no
Remission
of
Sin
,
and
consequently
no
Heaven
.
Yet
,
give
me
leave
to
tell
you
,
that
to
expect
Salvation
through
Christ
,
without
Righteousness
of
Heart
and
Life
,
is
a
most
infirm
Foundation
to
build
our
hopes
of
Heaven
upon
;
and
indeed
't
is
nothing
but
downright
Presumption
,
and
at
the
best
but
the
hope
of
the
Hypocrite
which
will
perish
,
Job
8.
13
,
14.
Deut.
29.
19.
If
you
think
to
find
Heaven
,
because
Christ
died
for
your
Sins
,
and
you
not
bound
to
the
actual
Performance
of
those
Duties
God
hath
injoined
you
to
perform
;
I
cannot
see
but
you
must
shew
us
another
Gospel
,
yea
,
and
blot
out
all
the
Ten
Commandments
:
But
I
tell
you
,
Christ
himself
will
not
save
such
;
't
is
contrary
to
the
Attributes
of
his
Justice
,
for
he
will
render
to
every
one
as
their
Works
shall
be
,
Rom.
8.
13.
1
Cor.
6.
9.
Let
but
any
of
you
shew
me
a
Word
from
God
or
Christ
,
that
he
will
save
Persons
in
the
profane
Contempt
of
his
Service
,
and
I
will
open
my
Mouth
no
more
against
it
.
Philet
.
Did
not
I
tell
you
,
he
would
lead
us
back
again
to
the
Law
,
which
is
wholly
abolished
by
Christ
?
we
are
not
now
under
the
Law
,
but
under
Grace
.
Mar.
The
Law
is
a
cursed
Creature
.
Philad
.
A
Creature
!
what
do
you
mean
by
that
?
Where
doth
the
Scripture
call
the
Law
a
Creature
?
I
doubt
your
design
is
to
invalidate
the
Law
of
God
,
which
is
a
divine
Direction
for
all
Men
,
in
all
holy
,
just
and
spiritual
Duties
.
Mar.
I
could
show
you
it
under
the
hands
of
fifty
Divines
,
that
the
Law
is
a
Creature
;
besides
the
many
Arguments
I
could
give
to
prove
it
a
Truth
,
if
you
please
to
hear
them
.
Philad
.
If
you
can
prove
it
from
the
Scripture
,
I
'll
hear
you
,
but
I
see
you
do
not
that
;
and
as
for
those
Divines
you
speak
of
,
tho
they
may
be
Men
of
Piety
and
Learning
,
yet
we
ought
to
follow
no
Man
,
but
as
he
follows
Christ
,
nor
take
notice
of
the
Quality
of
Persons
,
and
what
they
believe
,
but
the
Solidity
of
their
Proof
,
and
how
they
agree
with
the
Standard
of
God's
Word
:
for
want
ofthis
,
Persons
are
ready
to
suck
in
corrupt
Notions
,
without
any
serious
Examination
,
merely
because
others
said
it
,
for
whose
Piety
and
Learning
they
have
a
great
and
venerable
Esteem
;
and
indeed
,
when
Mens
Persons
are
admired
presently
,
their
Notions
,
tho
never
so
unsound
,
are
received
as
the
Oracles
of
God
:
which
thing
has
been
of
fatal
Consequence
in
all
Ages
,
and
has
given
footing
to
most
,
or
all
the
pestilent
Doctrines
and
Errorst
hat
have
incumbred
the
Church
of
God
.
Pray
ask
those
Divines
you
spake
of
,
whether
they
will
stand
to
this
.
That
the
Law
,
as
it
is
the
Mind
and
Will
of
God
,
is
a
Creature
;
whether
there
is
any
thing
in
God
perishable
or
changeable
.
As
Learned
as
they
hold
these
three
things
as
a
Truth
.
1st
.
That
God
wills
nothing
in
time
.
2dly
.
That
God
cannot
but
have
that
Will
which
he
hath
.
3dly
.
That
God
cannot
have
any
Will
which
for
the
present
he
hath
not
.
Now
as
the
Law
contains
the
Mind
and
Will
of
God
,
it
is
as
ancient
as
himself
;
yea
,
there
is
in
it
a
supernatural
,
divine
,
and
unperishing
Virtue
,
resembling
God
himself
,
which
shall
as
easily
be
destroyed
as
his
Law
,
and
was
,
and
is
,
and
shall
remain
a
word
of
Eternal
Verity
,
Equity
and
Purity
,
planted
in
the
Heart
of
Man
,
and
is
an
immutable
and
eternal
Rule
of
Duty
;
and
the
breach
of
it
calls
for
an
eternal
Punishment
upon
all
Contemners
and
Abusers
of
it
(
notwithstanding
their
boast
of
Gospel
Grace
)
if
not
repented
of
.
Philet
.
I
tell
you
the
Law
is
wholly
abolished
by
Christ
;
we
are
not
now
under
the
Law
but
under
Grace
.
Philad
.
'T
is
true
,
Believers
are
not
now
under
the
Law
,
namely
in
respect
of
Justification
by
it
,
or
of
personal
and
perfect
Obedience
to
it
,
which
Christ
in
our
stead
hath
performed
,
Gal.
4.
4.
nor
under
the
Curse
of
the
Law
,
that
is
,
the
damning
Power
of
it
;
they
are
now
under
Grace
,
that
is
,
the
Dispensation
of
Gods
Grace
,
the
Gospel
:
yet
we
are
not
to
think
that
Believers
are
so
freed
from
the
Curse
of
the
Law
,
as
to
be
freed
from
exercising
the
Duty
and
Precepts
of
Righteousness
and
Holiness
:
Nay
,
tell
me
you
that
say
the
Law
is
wholly
abolished
,
what
there
is
in
all
the
Ten
Commandments
that
is
not
a
Christian
Duty
?
If
the
Law
be
wholly
abolished
,
what
should
hinder
Persons
from
worshipping
false
Gods
,
breaking
the
Sabbath
,
Swearing
,
Killing
,
Whoring
,
Stealing
,
doing
any
thing
at
all
?
no
Sin
if
there
be
no
Law
:
for
where
there
is
no
Law
,
there
is
no
Transgression
.
Philet
.
The
Apostle
tells
us
,
That
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believes
,
Rom.
10.
4.
Philad
.
But
what
end
?
the
fulfilling
end
,
but
not
the
destroying
end
of
the
Law
:
tho'
't
is
true
,
with
respect
to
the
Ceremonial
part
of
the
Law
,
which
was
only
a
shadow
of
good
things
to
come
,
Heb.
10.
12.
and
center'd
in
Christ
;
and
end
in
him
,
he
being
the
true
Spiritual
Substance
,
unto
whom
that
part
of
the
Law
was
directed
,
it
may
be
said
that
Christ
was
not
only
the
fulfilling
end
,
but
the
abolishing
end
of
the
Law
.
He
is
also
the
end
of
the
Moral
Law
;
First
,
because
he
fully
and
perfecty
obeyed
the
Law
,
and
so
the
Law
in
him
obtained
its
end
,
which
it
had
not
done
amongst
all
the
Sons
of
Men.
2dly
,
He
was
the
end
of
the
Law
,
on
whom
all
the
Maledictions
of
the
Law
had
full
accomplishment
.
3dly
,
He
was
the
end
of
the
Law
,
in
whom
all
the
Blessings
and
Promises
of
the
Law
obtain
their
end
,
for
they
are
all
in
Christ
Jesus
Yea
and
Amen
,
2
Cor.
1.
20.
4thly
,
He
's
the
end
of
the
Law
for
Righteousness
to
every
one
that
believes
,
because
God
doth
impute
unto
Believers
that
Righteousness
which
the
Law
requires
:
Thus
Christ
is
the
end
of
the
Law
.
Yet
't
is
folly
to
believe
that
Christ
is
so
the
end
of
the
Law
,
that
we
are
now
wholly
exempted
from
our
Obedience
to
those
Precepts
which
the
Law
requires
;
or
that
Gospel
Grace
,
which
hath
appeared
to
all
Men
Tit.
2.
11
,
12.
should
absolve
the
Creature
from
that
Love
and
Obedience
which
is
due
to
his
Creator
.
Disobedience
cannot
be
the
spot
of
God's
Children
:
'T
is
true
,
the
Jews
thought
that
they
must
needs
reject
the
law
,
if
they
admitted
the
Doctrine
of
Paul
concerning
Justification
by
Faith
;
whereas
the
Apostle
proves
that
his
Doctrine
was
so
far
from
prejudicing
the
Law
,
that
it
indeed
established
it
,
Rom.
3.
31.
Chap.
4.
So
that
neither
Christ
put
an
end
to
the
Moral
Law
,
Mat.
5.
17.
nor
his
Apostles
:
therefore
the
Law
is
not
abolished
.
Philet
.
The
Apostle
saith
that
the
Elect
that
believe
are
dead
to
the
Law
;
the
Law
can
no
more
command
a
Man
,
than
a
dead
Husband
can
command
his
Wife
.
Philad
.
'T
is
true
,
Believers
are
dead
to
the
Law
with
respect
to
the
Curse
and
Rigor
of
it
;
but
yet
this
Death
to
the
Law
brings
Believers
to
a
New
Subjection
:
you
are
dead
to
the
Law
,
that
you
might
be
married
to
another
,
that
you
should
bring
forth
Fruit
to
God
:
so
that
you
may
see
the
blessing
of
the
Marriage-Union
between
Christ
and
faithful
Souls
,
is
fruitful
before
God
,
in
living
in
Subjection
to
his
blessed
Maker
and
Redeemer
.
Mar.
But
doth
not
the
Apostle
bid
Believers
stand
fast
in
the
Liberty
wherewith
Christ
hath
made
them
free
,
and
be
not
intangled
in
the
Yoke
of
Bondage
,
which
is
the
Law
?
Philad
.
This
word
Liberty
,
not
rightly
understood
,
may
be
a
Snare
to
destroy
precious
Souls
;
we
are
bid
to
stand
fast
in
the
Liberty
in
which
Christ
hath
made
us
free
,
but
not
in
the
Liberty
in
which
Satan
,
the
Lust
of
Men
,
the
Spirit
of
Error
,
Carnal
Interest
,
&c.
make
us
free
.
Christian
Liberty
is
a
freedom
from
Sin
,
not
in
Sin
;
Rom.
6.
18.
it
is
a
free
serving
of
God
,
to
do
his
Will
,
not
the
will
of
the
Flesh
;
we
are
called
to
Liberty
,
but
we
are
not
to
use
it
as
occasion
of
the
Flesh
,
Gal.
5.
13.
Gospel
Grace
brings
glorious
freedom
,
't
is
true
,
from
the
Curse
of
the
Law
,
the
guilt
of
Sin
,
and
wrath
of
God
,
and
from
the
burden
of
legal
Ceremonies
,
Sacrifices
,
Circumcision
,
with
other
heavy
Yoaks
;
yet
is
this
Liberty
to
be
confined
to
Scripture
Rules
.
Believers
freedom
should
be
like
the
Heavenly
Liberty
:
Angels
are
free
,
but
't
is
to
Duty
,
not
Rebellion
;
and
here
will
come
in
the
surest
Mark
,
and
the
best
Evidence
of
our
Election
,
1
Joh.
3.
7
,
10.
Little
Children
,
let
no
Man
deceive
you
;
he
that
doth
righteousness
is
righteous
,
&c.
in
this
is
manifest
the
children
of
God
and
the
children
of
the
Devil
.
1
Joh.
1.
6.
If
we
say
we
have
fellowship
with
him
and
walk
in
darkness
,
we
do
but
lye
.
2
Pet.
2.
19.
Mod.
I
believe
,
that
in
many
things
Philadelphus
is
in
the
right
;
Duties
are
means
which
God
hath
appointed
for
us
to
walk
to
Heaven
in
;
and
those
that
belong
to
him
he
will
give
them
Faith
and
Repentance
,
and
will
by
his
Grace
overpower
their
Hearts
that
they
shall
obey
him
in
all
his
Holy
Precepts
:
I
also
believe
that
the
New
Covenant
includes
Conditions
,
something
to
be
done
by
us
that
believe
;
for
though
the
Love
of
God
,
the
Suffering
of
Christ
was
wholly
free
,
yet
the
Saving
Fruits
and
Benefits
by
the
Suffering
of
Christ
,
doth
not
actually
become
ours
upon
the
bare
shedding
of
his
Blood
,
till
it
be
receiv'd
by
Faith
;
for
his
Death
doth
not
necessarily
save
any
,
but
only
as
God
the
Father
,
Son
,
and
Spirit
shall
think
fit
to
communicate
and
dispense
with
the
Issues
of
them
;
as
he
that
pardons
an
Offender
,
may
bring
him
to
Terms
before
he
pardons
him
;
and
he
that
dispenseth
Crowns
and
Scepters
to
unworthy
Persons
,
may
require
Homage
and
Observance
from
them
,
without
rendering
it
no
Act
of
Grace
.
As
to
the
Law
,
I
say
we
are
not
justified
by
that
,
but
by
Christ
alone
receiv'd
by
Faith
,
and
that
it
is
necessary
that
Godly
Preachers
should
teach
the
Moral
Law
,
or
the
Doctrine
of
Good
Works
,
as
the
Doctrine
of
Faith
;
for
Satan
is
a
deadly
Enemy
to
both
.
Philad
.
Well
said
,
Moderatus
:
indeed
to
what
end
should
the
Great
God
of
Heaven
give
forth
his
Divine
Laws
,
if
they
do
not
require
our
due
observance
?
for
the
Life
of
Christianity
is
not
barely
a
Speculative
,
but
an
active
Life
,
and
does
as
seriously
tell
us
what
we
are
to
do
for
Christ
,
as
well
as
what
we
are
to
receive
from
him
.
Mar.
There
are
many
that
lead
sober
Lives
,
yet
may
,
nay
shall
go
to
Hell
for
all
their
Morality
;
't
is
not
that
will
save
them
.
Philad
.
I
believe
so
too
;
but
why
should
you
condemn
honest
Men
fearing
God
,
as
only
Moral
Men
,
and
as
such
who
must
certainly
go
to
Hell
,
yet
others
must
escape
it
that
are
guilty
of
far
worse
Vices
,
and
who
have
been
out-done
by
meer
Heathens
in
their
Practices
?
Some
must
question
their
Condition
for
every
Sin
,
though
never
so
small
;
but
such
as
you
that
reckon
your selves
true
Believers
,
must
by
no
means
question
your
Condition
though
your
Sins
be
never
so
great
:
No
wonder
to
hear
such
expressions
as
these
,
viz.
that
if
a
Believer
be
overtaken
with
gross
Sins
,
yet
he
blasphemes
Christ
that
dare
serve
a
Writ
of
Damnation
upon
him
;
and
that
if
they
be
but
Believers
,
and
have
once
set
their
foot
upon
Christ
,
they
need
not
stagger
for
the
greatness
of
their
Sins
,
nor
their
continuance
in
them
;
it
seems
tho
you
be
not
good
Moral
Men
,
yet
you
have
a
right
to
Heaven
for
all
that
.
Mod.
Well
,
but
there
are
many
very
ignorant
in
the
Mystery
of
Faith
;
Faith
hath
the
honour
to
be
the
Grace
that
apprehends
the
Mercy
of
God
in
Christ
,
and
lays
hold
upon
his
perfect
Righteousness
,
by
which
Persons
come
to
be
justified
and
to
have
peace
with
God
,
Rom.
5.
1.
yea
,
by
which
Persons
become
the
Children
of
God
,
and
by
which
they
receive
Christ
as
tendered
to
them
in
the
Gospel
,
and
see
him
to
be
the
end
of
the
Law
.
God
hath
now
in
respect
to
us
,
cancel'd
the
Law
,
which
stood
as
a
hand-writing
against
us
,
and
hath
by
the
Gospel
shewed
us
a
way
whereby
to
be
made
Righteous
without
the
Law
:
nay
justified
from
those
things
,
by
which
we
could
not
be
justified
by
the
Law
;
for
saith
the
Apostle
,
by
the
Works
of
the
Law
shall
no
Flesh
be
justified
,
but
by
Faith
,
or
by
Christ
made
ours
by
Faith
;
this
was
the
great
overthrow
of
the
Jewish
Nation
,
Rom.
10.
they
being
ignorant
of
Christ's
Righteousness
,
went
to
establish
a
Righteousness
of
their
own
,
&c.
this
is
a
Righteousness
without
the
Law
,
and
yet
witnessed
to
by
the
Law
and
the
Prophets
:
and
the
whole
Law
is
fulfilled
in
the
Children
of
God
,
because
Christ's
Righteousness
is
made
theirs
through
believing
;
and
I
must
tell
you
,
that
in
many
things
Faith
stands
at
defiance
with
Working
and
Doing
.
Philad
.
I
believe
,
Moderatus
,
these
things
to
be
true
,
and
that
it
is
the
work
of
Faith
to
do
what
you
say
;
yet
by
the
Scripture
't
is
plainly
evident
,
that
't
is
not
a
bare
naked
Faith
,
a
Faith
that
swims
and
floats
in
the
Brain
,
or
a
lazy
Reliance
upon
Christ
,
destroying
of
good
Works
,
that
can
or
will
save
any
:
let
not
any
Persons
flatter
themselves
into
Misery
;
for
that
Faith
,
that
is
barren
of
the
Fruits
of
good
Works
,
bears
its
own
Curse
;
that
Faith
that
is
not
accompanied
with
good
Works
,
is
stiled
a
dead
Faith
,
a
Faith
that
can
never
bring
us
to
Life
,
and
no
better
than
the
Faith
of
Devils
,
James
2.
19
,
20.
And
tho
it
is
true
,
as
you
have
said
,
Faith
hath
the
Honour
to
be
the
Grace
that
apprehends
the
Mercy
of
God
in
Christ
,
&c.
yet
this
is
not
all
that
Faith
doth
,
for
it
sanctifies
,
Act.
26.
18.
and
purifies
the
Heart
,
Act.
15.
9.
't
is
a
Flesh-mortifying
,
and
a
World-conquering
Faith
,
1
John
5.
4
,
5.
and
leads
forth
the
Soul
to
cleave
to
the
Lord
in
obedience
to
his
Will.
Hence
is
it
said
,
that
Enoch
by
Faith
walked
with
God
,
and
Abraham
by
Faith
obeyed
,
and
went
,
and
by
Faith
offer'd
his
Son
Isaac
:
All
Faith
that
is
not
such
a
Faith
is
but
a
fancy
,
or
a
fantastical
Faith
,
a
Faith
of
the
most
wicked
and
profane
,
that
believe
they
shall
be
saved
,
tho
they
never
are
sanctified
,
and
so
over-look
the
Precept
of
our
Lord
,
and
Injunction
of
our
Saviour
.
I
may
say
in
this
case
,
as
Peter
in
another
;
many
,
while
they
promise
to
themselves
Liberty
,
become
the
Servants
of
Sin
;
so
many
,
while
they
advance
the
Grace
of
Faith
,
destroy
the
Power
of
Godliness
,
not
considering
that
they
are
two
inseparable
Companions
:
Persons
may
as
well
separate
Light
from
the
Sun
,
or
Heat
from
the
Fire
,
as
true
Faith
and
Holiness
;
but
for
the
present
let
this
pass
.
Have
you
any
thing
to
say
farther
,
to
prove
that
God
hath
chosen
some
to
Life
,
and
rejected
others
without
any
respect
to
Faith
or
Holiness
?
Philet
.
I
might
prove
it
from
Cain
and
Abel
,
Gen.
4.
4
,
5.
where
you
may
see
,
that
the
Lord
had
respect
to
Abel
and
to
his
Offering
,
and
not
to
Cain
and
his
Offering
;
and
so
Heb.
11.
4.
Abel
offered
a
more
acceptable
Sacrifice
than
Cain
.
Now
,
it
is
not
said
,
that
the
Lord
had
respect
to
Abel's
Offering
,
but
to
Abel
and
his
Offering
;
so
that
if
you
ask
me
,
why
the
Lord
had
respect
to
Abel's
Offering
,
I
must
answer
,
because
he
had
respect
to
Abel's
Person
:
And
why
did
he
respect
Abel's
Person
,
but
because
it
was
his
pleasure
to
chuse
him
in
Christ
?
For
had
not
Abel's
Person
pleased
God
,
his
Offering
could
not
;
and
so
the
contrary
of
Cain
:
to
Cain
and
his
Offering
he
had
no
regard
;
Cain
being
reprobated
in
his
Person
,
his
very
Sacrifice
was
abominable
in
the
sight
of
God
,
and
no
less
than
Sin
.
Philad
.
Abel
did
offer
a
more
acceptable
Sacrifice
,
and
God
had
a
respect
unto
it
for
this
Reason
;
because
Abel
offered
with
a
chearful
Heart
,
and
willing
Mind
in
Faith
:
to
which
purpose
't
is
said
,
that
he
brought
not
only
of
his
Sheep
,
but
of
the
fattest
and
best
of
them
;
he
did
not
think
the
best
of
his
Flock
too
good
to
serve
the
Lord
with
;
what
he
did
,
was
from
an
upright
Heart
,
and
for
holy
and
divine
Ends
,
and
offer'd
in
Faith
spiritually
:
But
Cain's
Oblation
was
of
the
Fruits
of
the
Ground
,
and
(
as
it
seemeth
)
without
choice
or
difference
,
and
from
an
impure
Heart
,
and
wicked
Mind
,
or
at
the
best
done
in
Formality
;
so
that
the
Lord
accepting
Abel
was
not
the
Effect
of
absolute
Election
,
but
sheweth
the
sincerity
of
Abel's
heart
,
and
the
demonstration
of
his
great
Faith
;
neither
was
Cain's
Rejection
the
real
effect
of
an
irrespective
Reprobation
,
but
rather
of
his
outward
formality
and
inward
corruption
;
for
afterwards
the
Lord
said
to
Cain
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
God
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
and
Cain
amongst
the
rest
.
Mar.
I
suppose
,
Philetus
,
if
you
could
but
own
that
rotten
Notion
of
Universal
Redemption
,
you
might
soon
agree
;
otherwise
there
's
no
hopes
of
doing
any
good
with
him
,
or
drawing
to
any
conclusion
in
this
point
.
Philad
.
Martha
,
Universal
Redemption
is
no
rotten
or
unsound
Doctrine
;
for
if
it
be
,
then
Christ
did
not
die
for
all
,
which
is
to
give
the
Lie
to
the
Holy
Ghost
,
seeing
the
Scriptures
in
great
plainness
and
expresness
of
Words
,
assert
the
Redemption
of
all
by
Christ
,
without
excepting
so
much
as
one
:
For
to
my
knowledg
,
I
never
yet
read
in
the
Scripture
,
that
Christ
laid
down
his
Life
for
some
few
elect
Persons
only
;
neither
do
I
believe
any
Scripture
can
be
produced
,
that
affirms
that
Christ
died
only
for
the
Elect
,
only
for
Believers
;
or
any
Text
that
denieth
that
he
died
for
all
Men
,
without
exception
;
if
it
doth
,
shew
me
the
place
.
Philet
.
Doth
not
Christ
say
,
John
10.
11.
I
am
the
good
Shepherd
;
the
good
Shepherd
giveth
his
Life
for
the
Sheep
.
Verse
15.
I
lay
down
my
Life
for
the
Sheep
:
and
so
Eph.
5.
25.
where
Christ
is
said
to
love
his
Church
,
and
to
give
himself
for
it
:
Doth
it
not
therefore
follow
,
that
he
gave
his
Life
for
his
Church
,
his
Elect
only
?
Philad
.
No
,
not
at
all
;
tho
Christ
did
lay
down
his
Life
for
his
Sheep
(
for
such
as
hear
his
Voice
and
follow
him
)
and
loved
his
Church
,
so
as
to
give
himself
for
it
;
yet
it
doth
not
say
,
that
he
loved
no
other
,
nor
laid
down
his
Life
for
none
but
his
Sheep
;
seeing
the
Scripture
saith
,
he
bought
those
that
deny
him
:
neither
did
Christ
die
for
any
,
as
they
were
his
Sheep
,
as
Saints
,
or
as
his
Friends
,
but
as
his
Enemies
and
Sinners
,
such
as
were
polluted
in
their
Blood
,
and
without
his
gracious
Undertaking
for
them
were
like
to
perish
.
Philet
.
But
saith
the
Scripture
,
Christ
came
not
to
be
ministred
unto
,
but
to
minister
,
&c.
and
to
give
his
Life
a
Ransom
for
many
,
Matt.
20.
28.
Rom.
5.
15.
Heb.
9.
28.
Surely
he
that
gave
his
Life
a
Ransom
for
many
,
shed
his
Blood
for
many
,
did
not
die
for
all
.
Philad
.
What
you
would
have
these
Scriptures
prove
,
I
grant
you
:
Christ
died
for
many
,
for
his
Church
,
for
his
Elect
,
for
his
Saints
and
Sheep
;
yet
it
doth
not
prove
,
that
he
died
for
none
else
;
this
is
contrary
to
Scripture
,
Reason
and
Sense
:
for
no
Scripture
saith
,
that
he
died
for
none
but
such
;
and
I
may
as
well
prove
from
Gal.
2.
20.
that
Christ
died
only
for
Paul
,
because
he
saith
,
that
Christ
loved
him
,
and
gave
his
Life
for
him
,
as
you
can
prove
from
these
Texts
,
that
Christ
died
only
for
Saints
.
Philet
.
Had
Christ
died
for
all
,
he
would
have
prayed
for
all
,
John
17.
9.
You
have
these
Words
,
I
pray
for
them
,
I
pray
not
for
the
World
,
that
is
,
the
wicked
Reprobates
of
the
World
:
Surely
,
those
that
Christ
never
prayed
for
,
he
never
died
for
;
but
the
Non-Elect
he
never
prayed
for
,
therefore
he
never
died
for
them
.
Who
can
imagine
,
that
if
Christ
had
loved
the
World
,
so
as
to
shed
his
Blood
for
them
,
that
he
would
refuse
to
pray
for
them
?
yet
in
ver.
19.
he
saith
,
that
he
prayed
for
them
that
were
given
him
of
the
Father
,
that
had
,
or
should
receive
his
word
believingly
:
and
he
said
he
prayed
not
for
the
World
;
which
World
must
be
understood
of
those
that
were
not
given
him
by
the
Father
,
the
Non-Elect
;
he
had
no
desire
they
should
be
saved
.
Now
,
those
whose
Salvation
he
prayed
not
for
on
Earth
,
he
interceeds
not
for
in
Heaven
;
and
those
that
he
interceeds
not
for
,
he
purchased
not
with
his
Blood
.
Mar.
Our
Saviour
being
now
near
his
Death
,
he
declares
who
he
was
to
die
for
,
not
for
all
Adam's
Posterity
,
but
those
whom
the
Father
had
given
him
to
be
his
mystical
Body
:
and
for
those
I
pray
,
as
ver.
9.
I
pray
for
them
,
I
pray
not
for
the
World
:
As
if
Christ
had
said
,
I
am
so
far
from
dying
for
all
Adam's
Posterity
,
that
I
will
not
so
much
as
pray
as
Mediator
for
any
but
those
thou
hast
given
me
.
Philad
.
Could
it
be
proved
,
that
Christ
did
not
pray
for
all
,
yet
it
doth
not
follow
,
that
he
did
not
die
for
all
;
because
no
Scripture
saith
,
Christ
did
not
die
for
those
he
did
not
pray
for
,
Scripture
Redemption
freed
from
Restraints
,
p.
75.
And
Dr.
Homes
,
in
many
things
a
Friend
of
yours
,
yet
upon
John
3.
37.
p.
15.
says
,
When
Men
urge
that
Argument
out
of
John
17.
9.
Christ
prayed
not
for
the
World
,
therefore
he
paid
not
for
the
World
:
The
Consequence
may
be
excepted
upon
many
good
Reasons
;
for
tho
Christ
did
not
pray
for
the
World
,
yet
he
might
pay
for
the
World
.
1st
.
Paying
is
giving
Satisfaction
,
praying
solicites
God's
Mercy
.
2dly
.
Paying
containeth
a
Preparation
of
the
Plaster
,
necessary
for
Man's
Salvation
:
Praying
is
the
means
of
applying
the
Remedy
to
the
Malady
.
3dly
.
Paying
Satisfaction
belongs
to
the
common
Nature
of
Man
which
Christ
assumeth
:
Praying
is
a
special
Privilege
,
vouchsafed
to
such
Persons
only
as
the
Father
hath
given
to
his
Son
.
—
Thus
you
see
one
of
your
Favourites
against
you
in
this
Case
:
But
what
if
Christ
did
not
pray
for
the
World
in
this
9th
Verse
;
doth
it
therefore
follow
,
that
he
did
not
pray
for
the
World
at
all
?
Christ
being
now
just
taking
his
leave
of
the
World
,
and
about
to
be
taken
from
his
faithful
and
true
Followers
,
and
to
leave
them
as
Sheep
amongst
Wolves
,
doth
therefore
most
earnestly
recommend
them
to
his
Father
:
and
from
Verse
the
6th
to
the
19th
,
makes
mention
of
his
Disciples
only
;
and
then
,
in
verse
20
,
and
21.
prays
for
all
those
that
should
believe
on
him
,
through
their
Words
:
and
in
ver.
21
,
and
23.
prays
for
the
World
,
that
they
might
have
a
belief
and
knowledg
of
him
.
Philet
.
Ay
,
but
what
Belief
and
Knowledge
?
Philad
.
Why
,
doubtless
saving
Knowledg
;
such
a
Faith
and
Knowledg
as
was
accompanied
with
Salvation
.
Philet
.
But
surely
,
if
Christ
had
prayed
for
the
World
,
that
the
World
might
have
savingly
believed
in
him
,
and
known
him
,
then
the
World
would
have
believed
on
him
,
and
known
him
;
because
,
whatsoever
Christ
prayed
for
to
the
Father
shall
certainly
be
granted
:
Christ
was
always
heard
of
the
Father
,
and
the
Father's
Mind
and
Will
was
eternally
known
to
the
Son
,
and
he
came
into
the
World
to
do
the
Father
's
Will
.
Now
,
Christ
knowing
that
there
was
a
World
,
which
the
Father
never
intended
to
redeem
,
to
give
him
to
die
for
,
it
would
have
been
vain
,
yea
,
inconsistent
with
the
Wisdom
of
Christ
,
to
have
prayed
for
that
which
stood
diametrically
opposite
to
the
Will
and
Intention
of
the
Father
.
Philad
.
Christ
made
Intercession
for
Transgressors
,
Isa.
53.
12.
and
prayed
for
his
Enemies
,
for
those
that
crucified
him
,
that
they
might
be
forgiven
,
Luke
23.
34.
and
also
commanded
us
to
pray
for
our
Enemies
,
for
those
that
persecute
us
,
Matt.
5.
44.
and
for
the
World
Christ
prayed
for
,
as
I
have
proved
:
but
it
seems
by
what
you
say
,
that
Christ
did
not
pray
for
the
World
with
his
whole
Heart
,
or
with
a
desire
to
obtain
what
he
prayed
for
.
Now
,
whereas
you
say
,
that
whatsoever
Christ
prayed
for
shall
certainly
be
done
,
and
that
he
was
always
heard
,
this
I
believe
;
it
was
,
and
shall
be
,
according
to
what
he
intended
:
yet
when
Christ
prayed
that
the
Cup
might
pass
by
him
,
tho
he
prayed
very
earnestly
,
he
was
not
heard
,
because
this
Prayer
was
conditional
,
and
with
Submission
to
his
Father's
Will
:
and
so
Heb.
5.
7.
saith
of
Christ
,
who
in
the
Days
of
his
Flesh
,
&c.
How
was
Christ
heard
in
this
?
was
he
exempted
from
Suffering
?
no
,
his
Prayer
was
conditional
,
if
the
Lord
will
;
but
he
was
so
heard
,
as
to
get
support
under
his
Sufferings
.
But
if
whatsoever
Christ
prayed
for
,
was
absolutely
granted
,
without
any
Qualification
to
fit
the
Creature
for
Mercy
;
then
those
Jews
and
Gentiles
that
crucified
him
,
must
be
forgiven
,
without
Faith
or
Repentance
,
because
Christ
prayed
that
they
might
be
forgiven
.
This
would
be
inconsistent
with
the
Wisdom
of
Christ
,
to
pray
for
that
which
stood
diametrically
opposite
to
the
revealed
Will
of
his
Father
:
For
where
do
you
find
the
Lord
hath
promised
,
that
any
shall
be
forgiven
their
Sins
,
whether
they
repent
or
not
?
you
your selves
grant
,
notwithstanding
this
Prayer
of
Christ
,
that
the
Wrath
of
God
burned
at
the
same
instant
of
time
,
and
afterwards
against
some
of
the
Accusers
,
Condemners
,
Crucifiers
and
Mockers
of
Christ
.
Synod
of
Dort
.
Part
2.
p.
82
,
83.
Goodwin
,
p.
565.
Again
,
Christ
prayed
in
this
Chapter
,
that
all
those
that
believe
in
him
might
be
one
(
as
he
and
his
Father
were
one
;
)
yet
where
do
you
find
,
that
Christ
was
heard
in
this
,
that
there
was
no
Disunion
in
Affection
between
the
Saints
,
as
there
was
none
between
him
and
his
Father
?
And
did
not
he
pray
the
Father
to
keep
his
Disciples
from
Evil
?
can
you
infer
from
thence
,
that
they
never
sinned
,
nor
suffered
?
Whatsoever
Christ
prayed
for
,
I
believe
God
the
Father
did
grant
him
an
Answer
to
,
according
to
the
true
intent
of
his
Prayer
.
Philet
.
Well
,
I
could
give
you
many
Arguments
,
that
Christ
did
not
die
for
the
wicked
and
unbelieving
World
,
but
for
the
Elect.
Philad
.
We
will
leave
that
to
the
Learned
;
yet
give
me
leave
to
produce
some
Scriptures
to
prove
Universal
Redemption
a
Truth
;
and
the
first
sort
of
Scriptures
that
speak
the
Universality
of
Redemption
by
Christ
,
are
John
3.
16.
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
:
and
so
John
6.
51.
He
is
the
propitiation
for
our
sins
,
and
not
for
ours
only
,
but
the
sins
of
the
whole
World
,
1
John
2.
2.
God
was
in
Christ
reconciling
the
World
to
himself
.
Here
you
see
from
these
Scriptures
,
with
many
more
that
might
be
added
,
that
Universal
Redemption
is
no
rotten
,
nor
no
unsound
Opinion
;
here
Christ
died
for
the
whole
Word
.
Philet
.
Ay
,
for
what
World
?
for
the
World
of
Believers
,
the
World
of
the
Elect
,
that
shall
in
the
successive
Generations
of
the
World
believe
:
't
is
not
to
be
understood
in
such
a
Comprehensive
Signification
,
to
include
all
the
Men
and
Women
in
the
World
;
for
the
World
is
taken
two
ways
in
Scripture
;
largely
for
all
Men
,
and
strictly
in
a
restrained
Sense
for
the
Elect
,
or
Believers
:
Taken
in
this
Sense
Christ
died
for
the
whole
World
;
by
the
World
understanding
the
Elect
,
dispersed
up
and
down
the
World
.
Philad
.
But
where
doth
the
Scripture
speak
of
a
World
of
Elect
Persons
,
but
rather
the
Elect
are
opposed
to
the
World
;
as
,
1
John
5.
19.
we
know
,
&c.
John
14.
17.
John
15.
19.
but
if
by
the
World
be
meant
the
Elect
only
,
then
it
will
follow
that
God
gave
his
Son
to
dye
for
those
that
stood
in
no
need
of
him
;
for
God
by
Virtue
of
his
Absolute
Prerogative
might
pardon
Sinners
without
the
Death
of
his
Son
.
Now
for
you
that
hold
there
was
an
absolute
Election
,
and
an
absolute
Reprobation
consider'd
under
the
Fall
,
and
that
without
respect
to
Faith
in
Christ
on
the
one
hand
,
or
disobedience
on
the
other
,
what
do
you
do
but
overthrow
the
Truth
and
real
Expiation
of
their
Sins
by
the
Death
of
Christ
for
them
?
For
if
God
in
his
Elective
Love
,
did
in
the
very
Act
of
Election
,
freely
,
and
of
his
meer
good
Will
and
Pleasure
,
irrevocably
assign
and
give
to
his
Elect
Justification
and
Salvation
,
then
Christ
could
not
die
to
purchase
these
things
for
them
,
because
they
were
theirs
truly
and
of
right
before
,
and
so
he
needed
not
die
to
bring
those
into
Covenant
with
God
,
and
to
make
them
near
by
his
Blood
,
and
to
make
them
dear
Children
to
God
,
who
were
all
this
before
:
for
those
that
were
Elected
unto
Life
,
upon
the
account
of
their
being
absolutely
Elected
to
Salvation
,
they
are
likewise
upon
the
same
account
in
actual
favour
with
God
,
and
already
beloved
of
him
,
with
the
highest
Love
,
and
such
as
is
peculiar
to
those
that
are
the
Sons
of
God
.
But
again
;
if
by
the
word
World
be
understood
the
Elect
only
,
then
this
word
whosoever
must
needs
imply
,
that
some
of
the
Elect
might
possibly
not
believe
,
and
so
Christ
must
be
supposed
to
speak
at
no
better
a
rate
of
Wisdom
and
Sense
than
thus
,
God
so
loved
the
world
of
Believers
,
that
whosoever
of
the
world
of
Believers
believe
on
him
,
shall
not
perish
.
Nay
,
further
,
if
there
be
Salvation
in
Christ
for
none
but
the
Elect
(
in
your
sense
)
then
it
is
not
true
,
that
whosoever
believes
in
him
shall
be
saved
.
But
that
it
cannot
be
meant
of
the
Elect
only
,
read
the
two
preceding
Verses
,
14
,
15.
with
this
whole
Verse
,
and
the
words
following
:
for
as
Moses
lifted
up
the
Serpent
,
&c.
and
,
Ver.
17.
for
God
sent
not
his
Son
into
the
World
to
condemn
the
World
.
If
then
we
must
understand
the
Elect
here
by
the
World
,
then
we
may
read
the
words
thus
,
God
sent
not
his
Son
into
the
World
to
condemn
the
Elect
,
but
that
the
Elect
should
be
saved
:
this
was
to
affirm
that
which
none
was
likely
to
deny
,
or
ever
trouble
themselves
or
the
World
about
.
But
again
;
if
by
the
World
we
must
needs
understand
the
Elect
only
,
then
will
the
Parallel
between
Moses's
lifting
up
the
Serpent
in
the
Wilderness
,
and
Christ's
being
lifted
up
upon
the
Cross
,
run
very
lame
:
for
Moses
did
not
lift
up
the
Serpent
,
with
an
intent
that
none
should
look
upon
it
,
and
receive
healing
by
it
,
save
a
small
parcel
;
but
that
whosoever
was
stung
might
look
upon
it
,
and
that
whosoever
did
look
upon
it
should
receive
healing
thereby
,
Numb.
21.
8.
Now
you
will
hold
,
that
all
without
exception
are
stung
with
Sin
,
will
you
not
?
Philet
.
Yea
,
I
do
.
Philad
.
Very
well
;
then
unless
Christ
be
lifted
up
with
an
intent
,
that
every
Man
might
believe
on
him
,
and
every
one
that
should
believe
on
him
,
should
be
saved
by
him
,
he
could
not
be
said
to
be
lifted
up
for
the
universal
benefit
of
all
those
that
were
stung
with
Sin
,
as
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
for
the
benefit
of
all
that
were
stung
with
the
fiery
Serpent
.
Thus
you
may
see
that
by
the
World
,
must
needs
be
meant
the
whole
Lump
of
Mankind
;
and
those
that
take
it
otherwise
,
do
greatly
eclipse
the
Mercy
,
Love
,
and
Goodness
of
God
to
all
his
Creatures
.
Very
well
,
Musculus
upon
this
place
,
John
3.
15
,
16.
by
World
,
understands
the
Universe
of
Mankind
;
so
that
here
his
love
of
the
World
,
and
his
love
of
Man
,
is
the
same
.
After
the
same
manner
it
is
in
this
Redemption
of
Mankind
whereof
we
spake
,
that
Reprobates
and
desperately
wicked
Men
partake
not
of
it
:
'T
is
not
through
any
defect
of
the
Grace
of
God
,
nor
is
it
meet
for
the
sake
of
the
Sons
of
Perdition
it
should
lose
the
Glory
and
Title
of
a
Universal
Redemption
,
since
it
is
prepared
for
all
,
and
all
are
called
to
it
.
De
Redemption
.
Gen.
humani
.
Yea
,
Calvin
himself
upon
this
place
,
with
other
more
antient
and
modern
Expositors
,
take
this
word
World
in
a
universal
sense
.
But
take
another
Scripture
,
2
Cor.
5.
19.
God
was
in
Christ
reconciling
the
World
to
himself
.
Philet
.
Well
,
pray
read
out
the
whole
Verse
,
and
you
may
see
cause
to
believe
,
that
by
the
World
is
there
meant
the
Elect
,
because
,
he
says
,
not
imputing
their
Trespasses
:
Now
it
is
plain
he
doth
impute
the
Sins
of
all
Men
to
them
but
the
Elect
only
,
but
unto
them
he
doth
not
impute
Sin
;
therefore
he
reconciles
unto
himself
none
other
but
those
he
doth
not
impute
Sin
to
,
which
are
the
Elect.
Besides
,
the
word
World
signifieth
only
some
part
of
Men
in
the
World
,
and
not
the
intire
Universality
of
Men
,
as
Luke
2.
1.
Acts
19.
27.
Rev.
13.
3.
Yea
,
World
is
put
sometimes
for
those
that
believe
,
and
are
converted
.
The
Bread
of
God
is
he
that
cometh
down
from
Heaven
,
and
giveth
Life
to
the
World
;
that
is
,
to
the
Elect
,
to
Believers
of
all
ranks
throughout
the
whole
World
:
and
no
more
is
intended
in
any
such-like
Expressions
.
Again
,
John
14.
31.
That
the
World
may
know
that
I
love
the
Father
.
And
,
John
17.
21.
That
the
World
may
believe
that
thou
hast
sent
me
.
By
the
World
here
we
are
to
understand
such
as
shall
be
saved
.
Philad
.
I
know
the
word
World
signifies
only
some
part
of
the
World
;
but
where
do
you
find
the
Elect
called
the
World
,
in
opposition
to
those
that
are
Enemies
and
Strangers
unto
God
?
but
it
is
rather
put
for
the
Wicked
,
who
are
the
greatest
part
of
the
World
,
as
John
1.
10.
and
7.
7.
&
14.
17.
&
15.
19.
&
16.
20.
&
17.
9
,
14.
1
Cor.
11.
32.
1
John
3.
1.
&
4.
5.
&
5.
4
,
5.
Hence
the
Devil
is
called
the
Prince
of
the
World
,
John
12.
31.
&
14.
30.
&
16.
11.
But
that
this
2
Cor.
5.
19.
cannot
be
meant
only
of
the
Elect
,
may
be
proved
from
the
word
reconciling
.
Reconciliation
signifieth
,
a
making
those
Friends
that
were
before
at
variance
.
Now
how
can
it
be
said
,
That
God
was
in
Christ
,
reconciling
to
himself
those
with
whom
he
is
not
,
nor
ever
was
offended
?
Nay
,
he
was
so
far
from
being
offended
with
them
,
that
he
loved
them
with
such
a
Love
,
that
he
did
absolutely
purpose
(
from
the
Fall
,
which
was
long
before
the
coming
of
Christ
in
the
Flesh
)
to
confer
Eternal
Life
upon
them
.
Besides
,
the
Apostle
is
not
there
speaking
of
any
inward
Act
of
God
upon
the
Souls
of
Persons
,
whereby
they
are
brought
to
believe
in
Christ
,
whereby
they
come
to
witness
their
Peace
with
God
;
Being
justified
by
Faith
,
we
have
Peace
with
God
:
But
he
is
there
speaking
of
the
Tenor
of
the
Gospel
,
the
word
of
Reconciliation
which
was
committed
unto
him
,
and
whereof
he
was
a
Minister
,
and
tells
them
,
That
God
was
in
Christ
,
reconciling
the
World
to
himself
.
The
Quarrel
began
in
Adam
,
Sin
was
that
which
set
God
and
Man
at
variance
,
Isa.
49.
1.
But
now
the
Lord
being
minded
to
take
whole
Adam
into
Grace
and
Favour
,
and
to
found
a
Universal
Covenant
of
Peace
,
was
pleased
to
appear
in
Christ
,
that
those
that
were
Strangers
,
and
afar
off
,
might
be
made
near
,
yea
the
Sons
of
God
.
But
I
'll
give
you
a
Scripture
that
is
far
from
such
Objections
,
't
is
1
John
2.
2.
He
is
a
Propitiation
for
our
Sins
;
and
not
for
ours
only
,
but
for
the
Sins
of
the
whole
World
.
Here
you
plainly
see
that
Christ
is
a
Propitiation
for
the
whole
World
,
as
opposed
to
Believers
,
therefore
he
must
needs
die
for
all
.
Now
these
words
were
spoken
to
strengthen
the
Faith
of
those
that
through
the
subtilty
of
Satan
,
and
prevailing
Temptation
,
were
fallen
,
or
should
fall
into
Sin
,
and
thereby
raise
doubts
in
their
Spirits
,
whether
Christ
died
for
them
,
or
was
a
Propitiation
for
their
Sins
,
or
not
.
Now
the
Apostle
,
to
remove
all
doubts
and
fears
out
of
their
Minds
,
tells
them
,
That
he
did
not
die
for
some
few
particular
Men
only
(
which
might
have
augmented
their
fears
)
but
was
a
Propitiation
for
the
Sins
of
the
whole
World
.
Now
this
will
greatly
add
to
the
Comfort
,
and
put
new
Life
into
a
sorrowful
tempted
Soul
,
one
cast
down
under
the
sense
of
Sin
,
to
think
that
Jesus
Christ
is
a
Propitiation
for
his
Sins
,
being
the
Propitiation
for
the
Sins
of
the
whole
World
.
But
pray
tell
me
,
what
could
it
add
to
the
comfort
of
those
to
whom
John
wrote
his
Epistle
,
who
were
weak
in
Faith
,
to
tell
them
that
Christ
was
a
Propitiation
for
the
Sins
of
all
his
Elect
ones
,
for
some
few
particular
Men
;
but
a
great
many
,
yea
the
far
greatest
number
,
shall
have
no
part
with
Christ
,
but
shall
be
damned
?
Would
not
such
a
Doctrine
rather
augment
their
Fears
than
their
Comforts
?
Would
they
not
be
ready
to
say
,
Ah
,
then
I
fear
I
am
none
of
those
that
Christ
is
a
Propitiation
for
?
Therefore
the
Apostle
puts
the
matter
out
of
all
doubt
,
by
telling
them
that
Christ
by
his
Death
became
a
Propitiation
,
or
made
a
full
Atonement
for
the
Sins
of
all
Men
,
without
excepting
so
much
as
one
Person
in
the
whole
World
.
But
that
Christ
died
for
all
,
I
prove
from
1
Tim.
2.
6.
Who
gave
himself
a
Ransom
for
all
,
to
be
testified
in
due
time
.
If
you
look
back
to
the
Context
of
this
Verse
,
you
will
find
Paul
exhorting
his
Son
Timothy
,
That
Prayer
and
Supplication
,
&c.
should
be
made
for
all
Men
;
and
telling
him
,
That
so
to
do
,
was
good
and
acceptable
in
the
sight
of
God
.
And
to
prove
that
it
is
good
and
acceptable
in
the
sight
of
God
to
pray
for
all
,
he
lays
down
this
for
his
ground
,
That
God
would
have
all
Men
to
be
saved
.
And
for
a
further
confirmation
,
that
it
is
the
Will
of
God
that
all
Men
,
without
exception
,
should
be
saved
,
he
gives
this
reason
for
it
;
that
Christ
Jesus
gave
himself
a
Ransom
for
all
:
so
that
Christ's
dying
for
all
,
gives
us
a
ground
for
Faith
to
pray
for
all
Men
;
which
we
could
not
do
if
Christ
did
not
die
for
all
,
2
Cor.
5.
14.
I
would
have
you
,
Philetus
,
to
consider
2
Cor.
5.
14.
a
Text
that
you
cannot
well
cavil
with
:
the
Apostle
thus
argues
,
If
one
died
for
all
,
then
were
all
dead
;
but
one
died
for
all
,
therefore
all
were
dead
.
The
thing
that
the
Apostle
is
about
to
prove
,
is
,
that
all
were
dead
;
and
the
medium
to
prove
it
is
,
that
one
died
for
all
;
so
that
if
it
be
clear
that
all
Men
were
dead
by
the
fall
of
the
first
Adam
,
it
must
be
clear
that
Life
was
offered
to
all
by
the
death
of
the
second
Adam
:
for
if
Christ
died
for
none
but
the
Elect
,
then
the
Elect
only
were
dead
,
for
the
word
(
all
)
must
signify
as
many
in
the
minor
as
it
doth
in
the
major
,
or
else
the
Apostle's
reasoning
would
be
fallacious
.
And
so
,
Rom.
11.
32.
God
hath
concluded
all
in
unbelief
,
that
he
might
have
mercy
upon
all
.
Now
if
this
last
(
all
)
belongs
to
none
but
the
Elect
,
then
none
but
the
Elect
were
concluded
in
unbelief
:
but
it
is
plain
that
all
without
exception
were
,
first
or
last
,
concluded
in
unbelief
;
therefore
the
Mercy
was
meant
to
all
without
exception
.
Philet
.
But
you
know
very
well
,
that
this
word
all
men
is
not
of
necessity
to
be
taken
simply
and
universally
for
all
without
exception
of
any
,
but
is
very
often
taken
in
a
restrained
signification
,
when
a
part
is
put
for
the
whole
;
as
in
Exod.
9.
6.
and
all
the
Cattel
of
Egypt
died
;
that
is
,
all
that
were
in
the
Field
:
and
so
,
2
Sam.
16.
22.
and
Isa.
2.
2.
and
Mat.
3.
5.
Jerusalem
,
and
all
Judea
,
and
all
the
Regions
,
&c.
that
is
,
very
many
Men
of
those
places
:
and
so
John
10.
8.
Act.
2.
5
,
17.
Act.
10.
12.
Mat.
4.
23.
Luke
11.
42.
with
many
others
.
Philad
.
Tho
it
be
true
,
that
the
word
all
Men
is
not
at
all
times
to
be
taken
for
all
Men
simply
or
universally
;
yet
it
never
signifies
the
smallest
number
in
comparison
with
a
greater
:
however
,
it
cannot
be
taken
here
for
some
of
all
sorts
of
Men
,
or
for
the
Elect
only
,
or
the
like
,
but
of
necessity
for
all
Men
universally
.
If
we
take
it
in
any
other
sense
,
we
make
the
Apostle
to
argue
very
weakly
:
for
mind
,
here
is
first
a
Duty
enjoyn'd
,
I
will
that
prayers
,
&c.
and
to
stir
us
up
to
so
good
a
work
,
he
tells
us
,
that
't
is
good
and
acceptable
in
the
sight
of
God
,
because
his
Will
is
,
that
all
should
be
saved
;
God
is
so
kind
,
so
tender-hearted
,
that
out
of
his
love
and
pity
,
he
would
have
all
Men
injoy
a
happy
and
blessed
end
;
and
therefore
in
Charity
we
must
pray
for
all
,
no
Men
,
tho
never
so
wicked
and
profane
,
are
to
be
excluded
from
our
Prayers
,
unless
we
know
them
to
be
such
as
have
committed
that
unpardonable
Sin
against
the
Holy
Ghost
,
1
John
.
5.
16.
Now
if
by
all
Men
we
must
needs
understand
some
of
all
sorts
of
Men
,
or
the
Elect
only
,
then
the
all
we
are
to
pray
for
,
reacheth
and
extendeth
not
so
far
as
God
extendeth
his
Love
.
Again
,
if
we
must
take
it
in
your
sense
,
then
we
may
read
the
Apostle
thus
;
'T
is
good
and
acceptable
in
the
sight
of
God
,
that
we
should
pray
for
all
Men
,
without
exception
of
any
,
because
God
would
have
all
his
Elect
to
be
saved
:
surely
the
word
all
in
both
places
is
of
the
same
extent
.
Much
of
the
same
nature
is
2
Pet.
3.
9.
wherein
the
gracious
and
good
Will
of
God
toward
all
Men
appeareth
,
there
it
is
said
,
the
Lord
is
not
willing
that
any
should
perish
;
here
the
Apostle
asserts
an
unwillingness
in
Christ
,
that
any
Person
of
Mankind
whatsoever
should
perish
;
and
therefore
delayeth
his
promised
coming
,
and
exercises
much
patience
and
long-sufference
,
his
will
and
desire
being
,
that
no
Person
whatsoever
should
perish
,
but
that
all
might
by
his
patience
and
long-sufferance
be
led
to
Repentance
:
which
if
it
be
a
Truth
,
then
doubtless
we
must
here
understand
all
Men
,
and
not
restrain
it
to
the
Elect
only
:
for
the
Lord
is
not
here
said
to
be
not
willing
that
any
of
his
Elect
should
perish
,
but
that
all
these
should
come
to
Repentance
;
but
not
willing
that
any
universally
should
perish
,
but
that
all
should
come
to
Repentance
(
viz.
)
as
they
are
Men
,
while
they
are
capable
of
Repentance
,
that
so
they
may
be
saved
.
Philet
.
This
Text
also
must
be
restrained
to
the
Elect
;
therefore
,
saith
the
Apostle
,
The
Lord
is
long-suffering
to
us-wards
,
not
willing
that
any
of
the
Elect
,
or
true
Believers
,
should
perish
,
&c.
and
if
you
mind
,
this
Epistle
is
writ
to
the
Elect
,
to
those
that
had
obtained
like
precious
Faith
with
God's
Elect.
Philad
.
But
the
contrary
will
appear
,
if
you
consider
the
Persons
here
mentioned
are
those
towards
whom
the
Lord
exercised
much
patience
and
long-suffering
:
what
,
are
they
the
Elect
with
whom
the
Lord
is
not
angry
?
therefore
no
need
of
patience
;
for
there
is
no
room
for
patience
to
take
place
,
but
only
in
such
cases
,
where
a
Person
is
apt
to
be
stirred
up
and
provoked
;
but
now
God
was
never
offended
with
the
Elect
,
but
loveth
them
with
the
greatest
love
that
can
be
,
neither
(
according
to
your
Principles
)
were
they
in
any
danger
or
possibility
of
perishing
,
therefore
could
not
the
patience
and
long-suffering
of
God
have
any
reference
to
any
such
End
,
either
of
Salvation
,
or
Condemnation
,
they
having
Salvation
infallibly
assured
to
them
by
the
irrevocable
Decree
of
God
.
So
that
let
Christ's
coming
be
long
or
speedy
,
or
should
they
die
the
first
moment
they
breath
in
this
World
,
or
live
after
never
so
many
Sins
committed
,
yet
their
Salvation
being
decreed
of
God
,
and
that
Decree
irresistible
,
must
needs
produce
their
Salvation
.
Besides
,
if
we
should
understand
it
of
the
Elect
,
then
we
may
,
without
wrong
to
the
Apostle
,
bring
him
in
speaking
thus
,
God
is
patient
to
the
Elect
,
not
willing
that
any
of
his
Elect
should
perish
,
but
that
all
the
Elect
should
come
to
repentance
:
therefore
we
must
needs
understand
,
that
the
patience
and
long-sufferance
of
God
is
exercised
toward
those
that
contemn
his
Grace
,
yea
,
such
as
go
on
in
Sin
,
treasuring
up
Wrath
to
themselves
against
the
day
of
Wrath
;
yet
the
Lord
exerciseth
his
goodness
and
forbearance
and
long-sufferance
,
that
so
his
Goodness
might
lead
them
to
repentance
,
Rom
2.
3
,
4.
yea
,
those
that
the
Apostle
calls
Vessels
of
Wrath
fitted
for
destruction
,
are
yet
endured
with
much
long-suffering
.
There
is
nothing
that
makes
the
Lord
withhold
his
hand
of
indignation
against
the
Wicked
,
but
the
tender
Compassion
that
is
in
him
through
Christ
:
and
therefore
is
the
long-suffering
of
God
said
to
be
Salvation
;
this
is
the
main
End
and
Design
of
God's
Patience
,
and
affording
Sinners
a
Day
of
Grace
,
that
so
Grace
and
Mercy
might
be
obtained
;
and
his
Goodness
and
Mercy
leads
them
to
repentance
;
and
so
long
as
God
exerciseth
his
long-suffering
towards
any
,
they
are
under
a
possibility
of
Repentance
.
1
Pet.
3.
19
,
20.
We
read
that
the
patience
and
long-sufferance
of
God
waited
upon
Sinners
in
the
days
of
Noah
,
and
all
those
120
Years
he
afforded
them
means
of
Repentance
by
Noah
,
who
was
a
Preacher
of
Righteousness
to
them
:
this
shews
that
they
were
not
under
an
absolute
Decree
of
Reprobation
,
but
rather
God
would
have
none
of
them
to
perish
;
if
they
do
perish
,
it
is
through
their
own
fault
and
folly
.
Now
this
is
very
consistent
with
the
Will
of
God
,
and
the
Mind
of
the
Holy
Ghost
in
other
Scriptures
;
as
Ezek.
18.
30
,
32.
and
33.
11.
we
find
this
People
was
ready
to
affront
and
cavil
with
the
most
High
,
much
after
that
rude
manner
,
as
in
Paul's
time
,
in
the
9th
of
the
Romans
;
and
as
you
and
many
others
in
these
our
days
,
who
say
,
that
Children
are
made
liable
to
Eternal
Death
by
their
Parents
Transgression
,
before
they
had
any
Sin
of
their
own
;
notwithstanding
God
hath
said
,
nay
sworn
,
the
contrary
.
Is
it
not
strange
to
think
how
you
complement
,
nay
,
dissemble
with
God
?
when
you
pray
unto
him
,
you
tell
him
how
merciful
and
bountiful
he
is
to
all
,
and
when
you
have
turn'd
your
backs
,
represent
him
as
a
hard
Master
,
making
us
pay
for
that
which
we
never
tasted
,
and
punishing
us
for
that
fault
which
he
knows
others
had
committed
,
with
such
like
injurious
Imputations
,
and
horrid
Blasphemies
:
so
here
,
these
fly
in
the
Face
of
God
,
and
charge
the
Death
of
the
Wicked
upon
him
,
and
boldly
lay
the
blame
at
his
Door
,
and
say
,
The
Ways
of
the
Lord
were
not
equal
;
tho
when
the
Lord
comes
to
judg
every
one
according
to
their
Work
,
the
inequallity
will
be
found
on
their
side
,
not
on
God's
:
for
,
Psal.
145.
17.
&
25.
10.
hereupon
the
Lord
proceeds
to
vindicate
his
most
righteous
proceedings
with
the
Sons
of
Men
,
and
shews
,
that
the
Son
should
not
bear
the
iniquity
of
the
Father
,
nor
the
Father
the
Son
's
,
but
the
Soul
that
sins
should
die
;
and
therefore
calls
upon
them
to
repent
.
Where
now
is
the
Man
that
dares
charge
the
God
of
Heaven
with
his
Destruction
?
Surely
as
God
delights
not
in
the
Sin
of
any
,
so
neither
doth
he
in
their
Death
:
but
if
you
do
not
believe
the
Lord
upon
his
bare
Word
,
you
have
his
Oath
,
Ezek.
33.
11.
As
I
live
,
saith
the
Lord
,
&c.
I
will
not
your
Destruction
;
if
you
perish
and
die
in
your
Sins
,
't
is
because
you
[
*
](A61301-e26750-b)
*
Baxter's
Call
to
the
Vnconverted
,
p.
152
,
153
,
170.
chuse
Destruction
,
your
own
Will
is
the
cause
of
your
Wo
:
The
Lord
,
which
cannot
lie
,
Tit.
1.
2.
saith
so
;
nay
,
he
that
cannot
be
perjur'd
,
As
I
live
,
he
swears
(
saith
Dr.
Homes
)
by
the
choicest
of
Attributes
,
his
Life
,
which
is
the
Root
of
all
others
,
and
the
excellency
of
his
Being
,
and
therefore
carrys
a
great
weight
with
it
,
that
he
is
in
good
earnest
,
and
most
cordially
desires
they
would
not
perish
,
or
die
eternally
;
God
will
not
eat
his
Word
,
or
be
forsworn
.
1
Sam.
15.
29.
Rom.
3.
4.
Tit.
1.
2.
Mar.
You
need
cite
no
more
Scriptures
.
I
know
and
believe
the
Scripture
stands
full
of
Exhortations
,
and
many
Promises
,
&c.
in
his
Revealed
Will
;
but
he
hath
a
Secret
Will
contrary
to
his
Revealed
Will
,
relating
to
the
same
People
and
Object
:
So
God
would
have
all
Men
to
be
saved
,
and
none
to
perish
,
by
his
Revealed
Will
;
yet
by
his
Secret
Will
he
would
have
Millions
to
be
damned
:
and
tho
it
be
his
Revealed
Will
that
all
Men
should
believe
in
his
Son
,
and
all
should
,
as
you
say
,
repent
and
turn
to
God
;
yet
his
Secret
Will
is
,
they
shall
neither
do
the
one
nor
the
other
.
Philad
.
I
believe
God
hath
a
Secret
Will
and
a
Revealed
Will
,
a
Will
that
neither
Men
nor
Angels
know
.
If
it
be
God's
absolute
Will
that
the
greatest
part
should
be
damn'd
,
it
is
then
the
duty
of
the
greatest
part
of
Men
to
go
industriously
to
Hell
and
be
damn'd
:
and
to
do
good
,
would
be
a
Vice
;
to
labour
to
attain
Heaven
,
a
Sin
,
because
it
crosseth
the
secret
Will
of
God
:
and
if
it
be
God's
Revealed
Will
that
all
should
repent
,
and
his
Secret
Will
that
very
few
shall
,
it
follows
from
thence
that
it
is
his
Will
that
his
Will
should
not
be
done
;
and
that
when
a
Reprobate
saith
,
Thy
Will
be
done
,
he
rather
curseth
himself
than
prays
for
a
Blessing
.
And
since
you
affirm
that
God
hath
a
Secret
and
a
Revealed
Will
,
I
would
have
you
careful
that
you
do
not
interpret
his
Revealed
Will
by
what
you
conjecture
of
his
Secret
One
,
his
Secret
Will
being
a
thing
that
cannot
be
known
;
but
rather
guess
at
his
Secret
Will
by
his
Revealed
one
,
and
so
judg
of
his
Eternal
Decree
by
what
we
find
in
his
Word
concerning
his
Promises
and
Threatnings
,
which
are
the
Copies
of
his
Decrees
.
It
is
very
ill
done
of
you
to
say
,
God
hath
a
double
Will
,
the
Revealed
Will
being
not
only
diverse
but
opposit
to
his
Secret
One
,
God
ordaining
Sin
with
the
one
,
whilst
he
forbids
it
with
the
other
;
and
not
always
willing
in
secret
what
he
reveals
himself
will
do
.
So
that
by
what
you
say
,
you
had
as
good
tell
us
God
doth
not
mean
as
he
speaks
,
and
so
make
him
a
hypocritical
Dissembler
.
This
is
a
very
high
Affront
put
upon
the
Divine
Goodness
,
and
your
Testimony
is
not
at
all
to
be
credited
,
unless
you
have
the
Witness
of
God
for
you
,
1
Joh.
5.
For
whosoever
delivers
any
thing
for
a
Divine
Truth
,
if
it
be
contrary
to
what
is
revealed
to
us
in
the
Scriptures
of
Truth
,
it
ought
to
be
rejected
as
Diabolical
Suggestions
;
all
things
of
this
nature
must
be
warranted
by
the
Word
.
Let
our
Hearts
be
never
so
strongly
inclined
to
believe
it
;
yea
,
let
Persons
pretend
never
so
much
to
the
Spirit
,
and
to
receive
new
Light
,
yet
if
it
be
contrary
to
the
Spirit
of
God
speaking
in
the
Scriptures
,
't
is
no
better
than
a
delusion
of
the
Devil
;
therefore
to
the
Law
,
and
to
the
Testimony
,
Isa.
8.
20.
John
16.
13
,
14
,
15.
1
John
4.
6.
Now
seeing
by
this
your
Speech
you
make
the
pure
and
holy
God
(
who
hateth
and
detesteth
,
yea
,
forbids
and
punisheth
Hypocrisy
and
Dissimulation
in
Man
,
1
Pet.
1.
15.
Psal.
51.
6.
1
John
3.
18.
)
insincere
,
and
a
great
dissembler
in
his
Word
,
professing
one
thing
,
and
intending
another
;
which
Imputation
consists
not
with
his
Honour
,
Justice
,
and
Mercy
,
which
is
always
one
with
his
Will
,
and
his
Will
always
the
same
,
and
not
two
opposite
Wills
.
I
therefore
challenge
a
proof
for
what
you
say
,
or
I
shall
record
your
words
as
blasphemous
.
Philet
.
I
cannot
prove
it
in
those
positive
terms
,
but
if
you
look
1
Sam.
2.
30.
it
may
give
us
some
grounds
to
think
so
;
I
said
indeed
,
that
thy
House
should
walk
before
me
for
ever
;
but
far
be
it
from
me
,
&c.
Here
you
see
the
Lord
said
one
thing
and
decreed
another
;
and
so
Jonah
3.
4.
where
Jonah
in
positive
words
asserts
it
to
be
the
revealed
Will
of
God
;
Yet
40
days
and
Niniveh
shall
be
destroyed
:
yet
it
was
the
secret
Purpose
,
Decree
or
Will
of
God
that
it
should
not
.
Yea
,
and
so
far
as
the
Prophet
could
conceive
,
and
he
had
already
manifested
his
Counsel
,
he
purposed
to
overthrow
the
City
;
but
yet
the
Lord
had
indeed
determined
to
preserve
it
.
Philad
.
I
called
for
a
proof
,
that
God
hath
a
Secret
Will
,
and
a
Revealed
Will
,
contradictory
to
each
other
,
relating
to
one
and
the
same
Persons
and
Things
;
and
instead
of
that
you
bring
two
Texts
that
make
nothing
to
the
purpose
;
that
of
Jonah
concerning
Niniveh
sheweth
,
that
God's
Will
,
whereof
one
part
revealed
and
preached
by
Jonah
was
,
that
Niniveh
should
be
destroyed
within
40
days
if
the
Inhabitants
thereof
repented
not
,
but
remained
in
an
obdurate
and
impenitent
State
;
and
the
other
part
of
God's
Will
which
was
kept
secret
and
concealed
was
this
,
that
it
should
not
be
destroyed
if
it
did
repent
within
that
time
;
so
that
that
part
of
God's
Will
that
was
revealed
,
and
the
other
part
kept
secret
and
concealed
,
was
one
and
the
same
,
and
tho
delivered
in
positive
words
,
yet
there
was
a
Condition
implied
in
them
,
tho
not
expressed
.
That
Niniveh
was
not
destroyed
at
that
set
time
which
the
Lord
threatned
they
should
,
plainly
shews
that
his
Purposes
and
Threatnings
were
conditional
:
Upon
supposition
of
their
Impenitence
he
threatned
to
destroy
them
;
but
when
they
repented
,
he
promised
to
preserve
them
:
this
you
know
by
what
Jonah
did
when
he
withdrew
to
see
what
God
would
do
with
the
City
,
and
by
what
the
King
and
People
did
;
they
understood
the
whole
Will
of
God
concerning
them
,
tho
but
part
thereof
was
vocally
revealed
:
therefore
I
heartily
advise
you
,
to
detest
that
vile
School-distinction
,
of
a
Secret
and
Revealed
Will
in
God
opposite
one
to
the
other
;
so
that
by
his
Revealed
Will
he
would
have
none
to
perish
,
but
professes
his
unfeigned
desire
after
the
Salvation
of
those
that
perish
,
and
seems
to
be
burdened
in
himself
,
and
lament
over
those
that
stubbornly
run
in
destructive
courses
,
as
Deut.
5.
29.
Psal.
81.
13
,
14.
Isa.
48.
7.
&
65.
2.
Jer.
44.
4
,
5.
Mat.
23.
37.
and
yet
by
his
Secret
Will
he
hath
no
desire
after
their
Salvation
:
Nay
,
he
's
so
far
from
willing
or
desiring
their
Salvation
,
that
he
hath
grounded
and
settled
Intentions
to
destroy
them
for
ever
.
By
his
Revealed
Will
he
would
have
all
Men
to
repent
and
believe
in
his
Son
,
and
by
his
Secret
Will
,
the
contrary
:
Now
if
there
be
any
Secret
Will
in
God
whereby
he
willeth
the
destruction
of
any
,
at
the
same
time
that
he
willeth
the
Salvation
of
all
,
these
two
Wills
must
needs
contradict
one
another
;
and
of
two
contrarys
,
if
one
be
good
,
the
other
is
bad
;
and
so
in
God's
Secret
and
Revealed
Will
,
if
one
be
good
,
the
other
is
bad
.
But
surely
,
if
God
injoyns
Repentance
,
Faith
,
and
Obedience
unto
all
Men
,
with
Promises
upon
their
complying
with
his
Will
they
shall
be
saved
,
as
Mark
16.
16.
Acts
3.
19.
John
20.
21.
then
he
doth
not
will
with
a
Secret
Will
,
the
condemnation
of
any
:
for
't
is
clear
that
his
Revealed
Will
runs
,
that
he
would
have
all
men
every
where
to
repent
,
&c.
and
certainly
his
Revealed
Will
must
needs
be
one
with
his
Secret
Will
,
or
else
we
shall
represent
the
great
God
of
Truth
as
false
as
Man
:
for
if
God's
Word
,
which
is
his
Revealed
Will
,
be
no
Interpretation
of
his
mind
and
meaning
,
then
it
is
not
true
;
for
that
speech
that
is
no
signification
of
the
Mind
is
a
lie
:
God's
love
to
Mankind
,
page
96.
this
is
properly
lying
(
saith
Lombardus
as
quoted
by
Morton
,
Page
51
)
when
a
Man
speaks
any
thing
contrary
to
his
mind
.
And
saith
Aquinas
,
this
is
properly
to
lie
,
when
a
Man
signifies
in
outward
words
,
another
thing
than
that
which
he
thinketh
in
his
mind
.
And
whereas
you
charged
Universal
Redemption
as
savouring
of
Popery
,
pray
what
greater
piece
of
Popery
than
their
mental
Reservation
,
and
wicked
Equivocation
,
saying
one
thing
,
and
meaning
another
?
Have
there
not
been
whole
Volumes
writ
to
detect
it
?
But
if
professing
one
thing
while
the
contrary
is
intended
,
be
Holy
in
God
;
why
not
in
them
?
or
if
some
things
in
God
may
be
Holy
which
are
abominable
in
Man
,
by
what
Rule
must
we
distinguish
between
Holy
things
in
God
▪
which
are
Holy
also
when
found
in
Men
▪
and
such
other
Holy
things
in
God
,
which
when
found
in
Men
are
abominable
?
Is
it
not
of
dreadful
consequence
to
impute
that
to
God
,
which
common
and
approved
Reason
judges
to
be
unrighteous
in
Men
?
His
Works
are
so
just
,
his
Word
so
pure
,
and
so
merciful
is
he
in
his
Ways
,
that
there
is
no
appearance
to
the
contrary
;
and
in
performing
his
Covenant
and
Promises
,
he
is
most
highly
faithful
and
constant
,
and
is
in
no
wise
a
Dissembler
,
that
under
such
most
affectionate
Expressions
of
Love
and
Kindness
to
Man
,
should
conceal
settled
Purposes
and
Intentions
of
doing
them
the
greatest
Mischief
:
Surely
in
God's
Revealed
Will
cannot
possibly
lurk
any
mental
Reservation
or
Insincerity
.
What
a
dishonour
and
a
crime
of
a
high
Nature
would
it
be
,
if
Persons
should
deal
thus
with
an
earthly
King
,
as
you
do
with
the
King
of
Heaven
?
Suppose
a
King
should
set
forth
a
Proclamation
of
a
General
Pardon
to
all
his
Subjects
that
had
offended
him
,
without
excepting
High
Treason
,
or
any
other
Offence
whatsoever
;
yet
if
they
will
but
repent
,
submit
to
his
Mercy
,
sue
forth
their
Pardon
,
they
shall
have
it
:
And
now
after
all
this
is
proclaimed
throughout
the
Nation
,
others
should
assume
to
proclaim
that
which
is
quite
contrary
,
that
tho
it
was
the
King's
Pleasure
to
offer
such
a
General
Pardon
,
yet
it
was
the
King's
Secret
Will
(
yea
,
before
the
Proclamation
came
forth
)
that
the
greatest
number
should
never
reap
any
benefit
by
it
.
Can
any
Man
,
indued
with
reason
and
understanding
,
any
ways
think
that
such
Officers
proclaimed
that
which
made
for
the
King's
Honour
?
Or
if
it
was
a
Truth
,
would
not
the
Soul
of
a
Person
abominate
such
pretending
to
Kindness
and
Mercy
?
And
now
whereas
the
King
of
Kings
,
the
God
of
Heaven
hath
vouchsafed
an
Act
of
Grace
,
and
in
tender
compassion
and
pure
love
to
all
,
hath
sent
forth
a
General
Pardon
tendering
his
Grace
to
all
,
telling
us
,
that
for
his
Son's
sake
he
will
freely
and
fully
pardon
all
our
Sins
whatsoever
,
if
we
will
but
accept
of
it
;
and
if
we
sue
forth
our
Pardon
,
we
shall
have
it
freely
;
and
the
God
of
Heaven
,
to
make
this
known
to
the
World
,
has
sent
forth
his
Messengers
to
proclaim
these
glad-tidings
to
all
without
excepting
one
(
Glory
to
God
high
on
Earth
,
Peace
,
Good-will
towards
all
)
which
was
proclaimed
by
a
Heavenly
Herald
.
And
how
hath
the
Lord
,
both
in
the
Old
and
New
Testament
,
proclaimed
and
professed
himself
a
God
,
merciful
and
gracious
,
long-suffering
,
and
abundant
in
Goodness
and
Truth
:
yea
,
how
earnestly
doth
he
allure
Persons
to
repentance
,
promising
them
pardon
of
Sins
with
all
the
Blessings
of
the
World
to
come
,
and
seriously
and
solemnly
protests
and
swears
,
that
he
desires
not
their
Death
,
he
would
not
have
one
Soul
of
them
perish
.
But
now
if
after
all
this
others
should
come
and
say
,
that
tho
it
be
the
Revealed
Will
and
Pleasure
of
God
,
that
such
a
General
Pardon
should
be
divulged
to
the
World
,
yet
it
was
the
Secret
Will
of
God
,
yea
before
this
Proclamation
came
forth
,
it
was
decreed
,
that
he
would
cast
out
of
his
favour
and
devote
to
Eternal
Burning
,
millions
of
his
most
excellent
Creatures
,
Men
,
Women
,
and
Children
,
that
never
offended
him
,
any
otherwise
than
Children
may
offend
before
they
are
born
:
Do
you
think
such
words
any
ways
advance
the
Glory
,
Holiness
,
and
Excellency
of
God
?
No
;
thus
under
pertence
of
glorifying
of
him
,
you
most
dishonour
him
;
as
if
God
did
not
really
intend
that
Grace
and
Good
to
Man
which
in
his
Word
he
tenders
to
them
;
and
so
Persons
must
be
damned
,
because
God
did
not
really
and
in
good
earnest
call
them
,
which
is
a
thing
more
fit
to
be
applied
to
Cheaters
and
Juglers
,
than
to
the
righteous
,
pure
,
single
and
secret
Will
of
God
.
Is
it
not
pity
you
should
impute
that
to
the
Lord
,
which
is
proper
to
none
but
the
worst
of
his
Creatures
?
surely
all
God's
Decrees
are
perfectly
just
,
and
whatsoever
he
wills
is
perfectly
good
,
neither
can
he
will
any
thing
but
what
in
it self
is
Righteous
,
Just
,
and
Equal
;
and
to
say
of
things
unequal
in
themselves
,
yet
done
by
God
,
that
they
are
just
,
is
a
great
dishonour
to
him
.
Wither's
Paraphrase
on
the
Lord's
Prayer
.
How
dare
you
speak
of
such
a
Will
to
be
in
God
which
he
hath
no
where
revealed
in
his
Word
?
His
Secret
Will
,
how
come
you
to
know
it
;
and
if
it
be
revealed
,
how
is
it
Secret
?
Philet
.
God
by
his
Revealed
Will
sheweth
that
he
approveth
of
the
Salvation
of
such
Persons
that
perish
,
as
Good
,
and
sheweth
what
Persons
ought
to
do
,
and
what
would
be
well-pleasing
to
God
was
it
found
in
them
:
yet
he
doth
not
will
it
with
his
Effectual
Will
;
for
if
he
did
,
he
would
give
forth
strength
,
and
such
a
power
that
they
should
not
but
believe
.
Philad
.
These
are
but
the
perplexing
Subtilties
of
the
Schools
,
and
but
Briers
and
Thorns
to
intangle
Men
in
endless
disputations
:
What
,
doth
God
approve
of
the
Salvation
of
Persons
as
good
,
by
his
Revealed
Will
,
and
hath
he
by
his
Secret
Will
positively
determined
and
decreed
from
Eternity
their
destruction
,
which
is
quite
contrary
to
what
he
approves
,
takes
pleasure
and
delight
in
;
what
woful
work
is
here
?
As
to
his
Effectual
Will
,
if
you
mean
by
it
his
absolute
irresistable
Power
in
converting
of
Sinners
beyond
all
possibility
of
perishing
;
or
the
irresistable
efficacy
and
predetermining
Power
of
Grace
;
this
is
such
a
Will
as
you
cannot
prove
to
be
in
God
.
Philet
.
No
surely
;
whatsoever
the
great
and
glorious
God
hath
purposed
and
intended
he
will
do
,
shall
certainly
be
effected
by
his
Glorious
Power
.
'T
is
a
dishonour
to
the
most
High
God
,
as
if
he
was
uncertain
to
effect
what
he
purposeth
and
intends
to
do
;
for
seeing
God's
Power
is
infinite
,
and
he
being
no
less
than
the
Omnipotent
God
,
he
cannot
fail
or
fall
short
to
effect
whatsoever
he
wills
and
pleaseth
to
do
in
the
conversion
of
any
he
pleaseth
to
convert
,
or
in
any
other
thing
that
is
his
Will
and
Pleasure
to
effect
and
do
,
his
Counsel
shall
stand
,
and
he
will
do
all
his
Pleasure
.
Philad
.
'T
is
true
,
God
is
Omnipotent
,
and
can
do
whatsoever
he
pleaseth
,
tho
all
Creatures
opposed
him
,
yet
God
can
many
times
do
more
than
indeed
he
ever
will
;
his
Will
is
regulated
,
and
is
acted
forth
agreeable
to
his
Wisdom
,
Righteousness
and
Justice
,
and
according
to
his
Divine
Nature
;
and
as
God
hath
made
Man
a
rational
Creature
,
so
he
very
seldom
forceth
Man
to
repentance
against
his
will
;
yet
is
the
Lord
pleased
so
to
will
the
Salvation
of
all
,
yea
with
such
an
effectual
Will
,
that
he
doth
that
which
is
of
a
proper
tendency
,
and
sufficient
thereunto
,
that
unless
they
wickedly
and
wilfully
oppose
the
Means
,
they
should
be
saved
;
yea
,
so
far
as
is
any
ways
meet
for
him
to
act
,
or
assist
,
towards
their
Salvation
;
Isa.
5.
4.
What
could
I
have
done
more
?
that
is
,
tho
God
could
have
done
more
than
he
did
,
yet
it
was
not
consistent
to
that
method
and
stated
order
of
things
;
but
more
of
this
hereafter
.
Mar.
No
Text
of
Scripture
must
be
understood
as
to
make
God
Impotent
,
instead
of
Omnipotent
,
or
in
the
least
reflect
upon
the
Soveraignty
,
Immutability
,
and
Omnipotency
of
God
,
as
if
he
could
be
disappointed
in
bringing
to
pass
what
he
hath
purposed
and
intends
to
do
.
Philad
.
Nor
no
Scripture
must
be
so
interpreted
,
as
to
disparage
or
undervalue
the
Love
and
Bounty
of
God
to
all
Men
,
the
general
tenour
of
them
,
representing
in
the
highest
degree
the
Goodness
of
God
;
and
as
God
is
perfect
in
Power
,
perfect
in
Wisdom
,
so
also
perfect
in
Goodness
,
yea
,
Perfection
it self
:
any
Defect
is
inconsistent
with
a
perfect
Being
;
and
above
all
,
a
Defect
in
Goodness
,
which
gives
a
Value
to
the
other
Attributes
of
God
.
If
therefore
some
things
in
Providence
,
or
some
Passages
appear
in
Scripture
that
we
cannot
exactly
reconcile
,
but
that
they
seemingly
oppose
this
Point
,
we
ought
to
impute
that
to
our
deficiency
in
understanding
,
and
to
try
if
they
may
not
reasonably
bear
another
sense
,
or
reserve
them
to
be
understood
hereafter
,
than
to
adhere
to
them
in
contradiction
to
the
general
Tenour
of
Scripture
,
and
the
Light
of
Nature
and
Reason
,
seeing
nothing
can
be
alledged
which
with
that
same
clearness
oppugns
the
perfection
of
Goodness
in
God
,
as
others
may
which
assert
it
.
And
seeing
the
Nature
of
Goodness
consists
in
the
taking
a
pleasure
in
the
Happiness
of
others
,
and
in
promoting
it
:
We
must
conclude
from
hence
,
that
God
hates
no
Man
,
but
loves
and
desires
the
Happiness
of
all
Men
;
and
that
for
his
Will-sake
he
reprobates
none
either
from
Eternity
or
in
Time
:
to
think
otherwise
,
greatly
opposes
God
in
all
his
Attributes
,
it
opposes
his
Mercy
.
God
is
in
Scripture
declared
to
be
a
merciful
God
,
Exod.
34.
6.
1
John
4.
16.
God
is
Love
;
yea
called
the
Father
of
Mercy
,
and
God
of
all
Consolation
;
yea
,
rich
in
Mercy
,
Ephes.
2.
4.
abundant
in
Mercy
:
Pray
see
Psal.
33.
5.
He
loveth
Righteousness
,
and
Judgment
;
the
World
is
full
of
the
Goodness
of
the
Lord
:
And
Mica
.
7.
18.
He
retains
not
his
Anger
for
ever
,
because
he
delighteth
in
Mercy
.
And
,
Psal.
145.
9.
the
tender
Mercies
of
God
are
over
all
his
Works
.
But
how
God
could
delight
in
Mercy
,
and
how
his
tender
Mercies
are
over
all
his
Works
,
I
do
not
understand
.
What
,
doth
God
delight
in
Mercy
,
when
he
hath
made
such
a
Decree
,
which
sheweth
more
Severity
towards
poor
Man
than
Mercy
?
Are
his
tender
Mercies
over
all
his
Works
,
when
for
one
only
Sin
,
and
that
once
committed
,
and
that
not
in
their
own
Persons
,
he
hath
shut
the
greatest
part
of
Mankind
up
under
invincible
Sin
and
Damnation
?
not
affording
them
a
Mediator
,
which
was
the
greatest
and
most
choice
Act
and
Manifestation
of
God's
Mercy
that
he
could
bless
the
World
withal
.
Now
all
the
Attributes
of
God
must
take
place
upon
Man
:
And
I
beseech
you
tell
me
where
the
tender
Mercy
of
God
takes
place
upon
those
for
whom
Christ
did
not
die
;
for
you
will
own
there
is
Mercy
in
God
,
as
well
as
Justice
,
do
you
not
?
Philet
.
Yea
,
I
do
;
and
God
by
his
Decree
doth
fully
manifest
both
Mercy
and
Justice
;
his
Justice
to
the
Reprobate
,
and
his
Mercy
to
the
Elect.
Philat
.
Well
;
but
do
you
think
that
one
Attribute
of
God
destroys
another
?
Doth
Justice
in
God
wholly
devour
and
eat
up
his
Mercy
,
leaving
no
room
to
take
place
upon
some
Persons
?
Philet
.
God
who
is
the
Supreme
Lord
of
all
,
may
do
what
he
will
with
his
own
;
when
Man
had
sinned
,
he
was
at
perfect
liberty
whether
he
would
shew
Mercy
to
any
or
not
;
and
if
he
had
made
no
provision
at
all
for
any
of
fallen
Man
,
it
could
not
be
termed
an
Act
of
Unmercifulness
.
Philad
.
I
did
not
ask
you
what
an
Almighty
God
can
or
might
do
,
but
I
ask
you
how
or
wherein
the
Goodness
and
Love
of
God
is
manifested
to
those
for
whom
Christ
did
not
die
?
Or
how
God
,
who
is
the
Perfection
of
all
Goodness
,
Mercy
,
and
Bowels
of
Pity
,
can
be
said
to
bear
any
Love
,
Good-will
,
or
Affection
,
unto
those
(
before
any
personal
or
actual
Sins
by
them
committed
)
upon
whose
ruin
he
was
so
bent
,
that
he
hath
wholly
left
them
without
all
possibility
of
escaping
Eternal
Misery
and
Torment
?
How
can
Mercy
stand
with
such
a
Decree
?
Doth
not
the
Apostle
Paul
,
Tit.
3.
4.
speak
of
the
appearance
of
the
Love
of
God
our
Saviour
toward
all
Men
?
But
can
there
be
any
appearance
of
Love
and
Kindness
to
those
for
whom
Christ
did
not
die
,
and
whom
God
was
resolved
from
Eternity
to
exclude
from
all
parts
and
fellowship
in
Eternal
Life
?
Was
not
there
as
much
Mercy
,
Kindness
,
and
Good-will
shewed
to
the
very
Devils
,
as
to
such
Men
?
Nay
,
Mr.
Keach
tells
us
,
That
if
Christ
did
not
die
for
all
,
God
deals
more
severely
with
many
of
Adam's
Off-spring
,
than
he
dealt
with
the
Devils
,
because
they
were
excluded
from
all
terms
of
Reconciliation
for
their
own
actual
Disobedience
;
but
Mankind
only
,
for
the
Sins
of
Adam
,
made
theirs
by
Imputation
,
and
as
they
partake
of
the
same
Nature
:
Neither
is
their
Condemnation
aggravated
by
Christ's
coming
,
as
those
Persons
are
for
whom
Christ
did
not
die
.
Youth
's
Celestial
Guide
.
Much
to
the
same
purpose
you
may
see
God's
Love
to
Mankind
,
pag.
136
,
137
,
138.
That
altho
the
Devils
are
set
forth
in
Scripture
for
the
greatest
Spectacles
of
God's
ireful
Severity
;
yet
is
God
more
merciful
to
them
than
to
such
Men
:
and
though
they
are
both
sure
to
be
damned
;
yet
in
three
things
Man
is
in
a
far
worse
condition
by
such
a
Decree
.
1.
In
their
appointment
to
Hell
,
not
for
their
own
personal
Sins
,
for
which
only
the
Devils
are
damned
;
but
for
the
Sin
of
another
that
lived
and
sinned
long
before
they
were
born
.
2.
In
their
unavoidable
destination
to
endless
Misery
,
under
a
colour
of
the
contrary
:
the
Devils
,
as
they
are
decreed
to
Damnation
,
so
they
know
it
and
look
for
no
other
:
But
Men
that
are
appointed
to
Wrath
,
are
yet
fed
up
with
hopes
of
Salvation
,
and
made
to
believe
,
that
if
they
perish
,
't
is
not
because
God
would
not
have
Mercy
upon
them
,
but
because
they
will
not
be
saved
,
when
indeed
there
is
no
such
matter
.
3.
In
their
Obligation
to
believe
,
and
the
aggravation
of
their
Misery
by
not
believing
:
The
Devils
,
because
they
must
be
damned
,
are
not
commanded
to
believe
in
Christ
,
nor
is
their
punishment
heightned
by
their
not
believing
;
but
miserable
Men
,
who
by
this
Decree
have
no
more
liberty
to
escape
Hell
than
the
Devil
,
must
yet
be
tied
to
believe
in
Christ
,
and
have
their
Torments
increased
,
if
they
believe
not
:
May
we
not
say
,
Where
was
the
sounding
of
the
Lord's
Bowels
,
and
his
Mercy
?
Were
they
not
restrained
?
Isa.
63.
15.
Now
tho
I
grant
you
,
that
God's
Mercy
is
his
own
,
and
he
might
give
it
to
whom
he
please
,
I
do
also
grant
,
that
when
Man
had
sinned
,
God
was
not
obliged
,
but
was
absolutely
free
and
at
perfect
liberty
whether
he
would
shew
Mercy
to
any
or
not
:
The
Love
of
God
in
Christ
was
undeserved
,
undesired
,
and
every
way
free
indeed
;
neither
had
it
been
unmerciful
if
God
had
made
no
provision
for
fallen
Man
.
But
now
seeing
he
was
pleased
to
enter
into
a
Covenant
of
Peace
with
Man
,
tho
under
no
constraint
or
Obligation
,
and
to
give
his
Son
a
Ransom
,
not
for
a
few
,
but
all
,
as
a
means
whereby
his
poor
Creatures
might
be
saved
,
and
hath
promised
Mercy
,
without
exception
,
should
be
vouchsafed
to
all
that
believe
in
his
Son
,
and
hath
bound
it
with
an
Oath
,
that
he
desireth
not
the
death
of
a
Sinner
,
that
no
cruelty
is
in
him
;
but
that
he
is
a
God
gracious
and
merciful
,
thereby
to
beget
in
us
such
amiable
thoughts
of
himself
as
might
incline
us
to
love
him
with
all
our
heart
and
strength
;
and
without
the
least
scruple
resign
up
our selves
to
his
Will
:
Now
,
I
say
,
since
God
,
who
was
absolutely
free
,
hath
made
such
Promises
of
Mercy
to
all
that
believe
in
his
Son
,
this
his
Promise
binds
him
to
perform
it
;
he
cannot
deny
himself
,
he
's
not
like
unto
frail
Man
;
he
will
not
eat
his
own
words
;
so
that
now
he
is
not
at
liberty
to
deny
Mercy
to
those
to
whom
he
in
his
Word
hath
promised
to
shew
Mercy
,
neither
can
he
do
it
:
for
we
may
modestly
affirm
,
there
are
some
things
God
cannot
do
;
God
cannot
lie
,
he
cannot
deny
himself
,
neither
can
he
deal
unfaithfully
and
unjustly
in
his
Promises
,
nor
go
contrary
to
his
Will
revealed
in
his
Word
:
so
till
you
prove
by
the
Word
of
God
,
that
he
hath
made
no
provision
for
the
Salvation
of
all
Men
by
the
death
of
Christ
,
all
you
say
proves
nothing
;
neither
do
you
yet
shew
me
where
the
great
Attribute
of
God's
Mercy
takes
place
upon
those
for
whom
Christ
did
not
die
.
Philet
.
Doth
not
the
Mercy
of
God
wonderfully
appear
in
this
,
that
when
Man
had
sinned
,
and
thereby
run
himself
so
far
in
debt
,
beyond
any
possibility
to
pay
,
but
was
liable
to
have
been
eternally
a
Prisoner
,
without
any
redemption
from
thence
,
till
he
had
paid
the
utmost
Farthing
,
neither
Men
nor
Angels
being
able
to
make
God
amends
for
the
wrong
Man
had
done
him
,
Psal.
49.
7
,
8.
And
whereas
God
being
the
most
Soveraign
Lord
,
and
no
ways
a
Debter
to
any
of
his
Creatures
,
being
not
constrained
by
any
inward
Necessity
,
or
outward
Force
,
to
shew
mercy
to
any
,
being
wholly
at
his
own
choice
whether
he
would
shew
Mercy
to
any
,
having
cause
enough
to
cast
off
Man
for
his
disobedience
,
as
he
did
the
fallen
Angels
;
doth
it
not
argue
and
prove
more
abundantly
the
rich
Grace
and
Goodness
of
God
,
in
providing
for
the
Salvation
of
a
few
,
than
in
making
no
provision
for
any
,
but
leaving
them
to
perish
in
their
Sins
?
Philad
.
'T
is
true
,
't
is
an
act
of
Grace
and
Mercy
for
God
to
make
provision
for
the
Salvation
of
any
by
Christ
,
and
to
cast
his
Love
upon
any
of
the
degenerate
Sons
of
Adam
,
when
he
passed
by
the
Apostate
Angels
,
being
invested
with
a
power
to
shew
Mercy
to
whom
he
please
:
But
certainly
if
to
shew
Mercy
to
a
few
amongst
the
many
millions
of
millions
of
poor
perishing
Creatures
,
renders
God
gracious
and
merciful
,
how
prevailing
must
that
Love
be
which
hath
made
such
rich
and
full
provision
for
the
Salvation
of
all
Men
,
who
unless
they
wilfully
neglect
so
great
Salvation
,
shall
most
certainly
be
saved
?
for
if
the
providing
for
the
Salvation
of
a
few
out
of
many
,
renders
him
most
gracious
and
lovely
,
then
if
he
had
refused
to
make
provision
for
any
,
certainly
the
greater
the
number
for
whom
this
provision
was
made
is
,
the
more
lovely
and
gracious
doth
God
appear
.
Pray
take
heed
you
do
not
bring
your
Soul
under
guilt
,
by
denying
Christ's
Death
for
all
,
which
is
the
greatest
illustration
of
his
Love
and
Mercy
to
Sinners
:
for
in
my
understanding
,
't
is
a
great
injury
done
to
the
Goodness
and
Mercy
of
God
to
affirm
,
that
he
hath
eternally
decreed
the
reprobation
of
all
mankind
except
a
very
few
in
comparison
of
the
rest
.
Mar.
None
can
be
damned
but
those
whose
damnation
God
wills
to
glorify
his
Justice
;
for
God
wills
the
Salvation
of
all
that
are
saved
,
and
he
wills
the
Damnation
of
all
that
are
damned
:
and
tho
it
is
certain
that
the
Lord
is
gracious
and
full
of
compassion
,
and
of
great
mercy
,
yet
he
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
,
Rom.
9.
18.
It
's
true
,
there
is
such
infinite
Mercy
in
God
,
that
he
could
have
pardoned
all
the
Angels
that
sinned
,
and
could
have
saved
all
Adam's
Posterity
:
if
he
had
pleased
,
there
might
have
been
no
Hell
,
no
place
of
Torment
for
Devils
or
Men
;
if
he
had
pleased
,
there
might
have
been
no
place
but
Heaven
for
all
the
Angels
,
and
all
the
Children
of
Men
to
sing
Hallelujahs
to
Eternity
:
but
we
must
not
order
what
God
shall
do
,
how
he
shall
exert
and
put
forth
his
Mercy
;
but
let
his
Grace
and
Mercy
be
adored
for
ever
,
in
that
he
saves
any
that
have
sinned
,
and
his
holy
Justice
ador'd
in
punishing
so
many
with
Eternal
Damnation
for
Sin
.
And
God
hath
his
Glory
,
not
only
from
them
that
are
saved
,
but
also
from
them
that
perish
;
in
the
one
the
Glory
of
his
Grace
,
in
the
other
the
Glory
of
his
Justice
.
Philad
.
Who
questions
these
things
?
but
you
still
avoid
the
Question
so
often
urged
,
viz.
Wherein
the
great
Attribute
of
God's
Mercy
takes
place
upon
those
for
whom
Christ
did
not
die
?
Philet
.
You
asked
me
if
I
thought
one
Attribute
of
God
eat
up
another
?
And
I
may
ask
you
this
Question
,
whether
you
think
God
is
made
up
of
Mercy
without
any
Justice
?
Philad
.
No
,
I
do
not
think
so
;
I
believe
that
Justice
and
Mercy
were
essentially
in
God
before
all
time
,
and
both
beloved
and
favoured
by
him
;
and
to
maintain
the
favour
and
love
God
bore
to
Justice
,
he
hath
caused
whole
Nations
to
drink
of
the
Cup
of
his
Wrath
:
in
this
he
threw
the
sinful
down
from
Heaven
;
drowned
the
old
World
;
rained
Fire
and
Brimstone
out
of
Heaven
upon
Sodom
,
&c.
yea
such
love
doth
God
bear
to
Justice
,
that
not
only
Men
and
Angels
,
Citys
and
Nations
,
but
Heaven
and
Earth
and
all
shall
fall
,
rather
than
God
will
not
observe
Rectitude
and
Justice
,
in
giving
to
every
one
his
due
;
yea
so
just
is
God
,
that
he
would
not
spare
his
best
beloved
Son
;
yea
,
and
God
is
glorified
by
Justice
as
well
as
by
Mercy
;
and
should
there
be
any
jarring
and
disagreeing
in
the
Divine
Being
,
all
would
run
into
confusion
,
yea
,
Heaven
and
Earth
would
be
a
Chaos
:
but
certainly
there
is
nothing
more
lovely
,
than
when
Justice
and
Mercy
do
imbrace
and
kiss
each
other
;
God
hath
promised
in
Judgment
to
remember
Mercy
,
and
that
he
doth
not
willingly
afflict
and
grieve
the
Children
of
Men
;
the
Divine
Goodness
is
such
,
that
he
always
pities
where
he
must
punish
,
Lam.
3.
33.
and
is
very
unwilling
to
strike
but
from
mere
necessity
;
he
seldom
or
never
makes
any
Patterns
of
his
Wrath
,
but
such
as
are
despisers
of
his
Mercy
,
and
forgetters
of
his
Favours
,
yea
,
and
after
a
long
time
of
forbearance
,
Isa.
65.
2.
So
tho
God
hath
a
respect
to
Justice
as
well
as
Mercy
,
and
one
is
as
much
beloved
as
the
other
,
yet
in
the
expressions
of
his
Love
to
the
Sons
of
Men
,
't
is
said
to
be
above
all
his
Works
:
But
where
hath
Mercy
any
place
upon
those
that
are
made
the
butts
of
God's
Displeasure
?
yea
,
view
but
the
Scriptures
,
wherein
the
Mercy
and
Goodness
of
God
are
legible
to
all
,
and
you
will
find
that
his
love
to
sinful
Man
is
truly
inconsistent
with
the
Nature
of
those
absolute
Decrees
you
speak
of
:
see
Hos.
11.
8.
How
shall
I
give
thee
up
,
O
Ephraim
?
&c.
Here
the
Lord
speaks
as
if
to
punish
a
sinful
and
disobedient
People
went
to
his
very
heart
;
yea
,
he
is
so
unwilling
to
inflict
Punishment
,
that
his
very
Bowels
are
moved
as
is
intimated
,
by
turning
within
him
.
Consider
the
case
of
Sodom
,
when
upon
Abraham's
earnest
expostulation
with
the
Almighty
,
the
Divine
Bounty
rose
so
high
,
that
had
there
been
in
those
Five
great
Cities
,
but
Ten
righteous
(
the
effectual
Prayers
of
a
righteous
Man
carry
such
a
kind
of
Omnipotency
a
long
with
them
,
that
they
tie
,
as
't
were
,
God's
hands
from
Judgments
and
open
them
to
Mercy
;
Let
me
alone
,
said
God
to
Moses
)
nay
,
it
may
be
conjectured
,
that
not
only
Ten
,
but
Five
,
or
less
,
might
have
prevailed
for
the
saving
those
Citys
.
Consider
the
Case
of
Nineveh
,
Jona
.
1.
likewise
Mat.
23.
37.
O
Jerusalem
,
&c.
Certainly
this
Scripture
doth
highly
speak
forth
God
and
Christ's
great
Love
to
Mankind
,
Sorrow
mixt
with
Love
and
Pity
:
and
you
shall
find
few
or
none
commenting
upon
this
text
,
but
say
,
Christ
shewed
abundance
of
Love
to
these
poor
Jerusalemites
.
Mr.
Keach
in
his
Scripture
Tropes
,
having
shewed
the
compassion
of
Christ
to
Sinners
under
the
similitude
of
a
Hen
,
saith
,
that
Jesus
Christ
was
moved
with
the
greatest
compassion
imaginable
to
wards
the
poor
Jews
,
and
Jerusalemites
,
whom
he
was
first
sent
to
,
and
came
to-seek
and
save
;
this
is
signified
by
that
wonderful
passion
that
seized
upon
his
Spirit
,
&c.
And
having
shewed
with
what
a
mournful
Voice
the
Hen
calls
her
Chickens
to
her
when
there
is
danger
,
saith
,
so
Christ
calls
to
poor
helpless
and
impenitent
Sinners
,
very
often
with
a
mournful
Voice
,
and
tears
in
his
eyes
;
Luke
19.
42.
And
from
thence
doth
infer
it
to
be
no
better
than
presumption
,
for
any
to
dare
to
charge
their
eternal
ruin
upon
God
.
And
a
little
after
,
Who
will
pity
Sinners
if
they
perish
at
last
and
be
damned
,
when
all
is
from
their
own
vile
stubborness
?
And
in
his
Youth's
Guide
he
says
,
That
God's
commiserating
the
sad
estate
of
perishing
Sinners
,
argues
there
was
once
Mercy
extended
to
them
,
which
could
not
be
if
Christ
died
not
for
all
.
And
in
God's
Love
to
mankind
,
page
132.
St.
Austin
saith
,
Our
Lord
did
compare
himself
to
a
Hen
,
rather
than
to
any
other
creature
,
because
of
her
singular
expression
of
Love
to
them
when
out
of
sight
.
Mar.
But
here
's
a
distinction
which
you
either
do
not
understand
,
or
have
not
considered
,
as
touching
our
Lord
Jesus
;
for
he
hath
a
Will
distinct
from
his
Will
as
God
:
Now
as
Jesus
Christ
was
Man
,
he
wept
;
and
as
he
was
Man
,
he
willed
Jerusalem
Salvation
;
but
as
he
was
God
,
he
wills
it
not
,
for
it
was
his
determinate
Will
that
Jerusalem
should
be
destroyed
as
an
effect
of
their
Sins
:
therefore
tho
Christ
did
weep
for
Jerusalem
;
nay
,
had
he
prayed
for
them
,
God's
unchangeable
Will
must
take
place
;
Tho
Moses
and
Samuel
stood
before
me
,
&c.
Jer.
15.
1.
Philad
.
I
grant
,
tho
as
I
said
before
,
that
faithful
Prayer
greatly
prevails
with
God
;
yet
in
some
cases
the
most
importunate
Prayer
of
the
most
upright
will
not
become
effectual
;
where
Inquity
is
grown
up
to
that
height
of
malignity
,
and
desperate
sinfulness
,
that
should
not
God
punish
it
he
would
deny
himself
,
and
cease
to
be
God
,
as
he
saith
in
Ezek
14.
14.
that
tho
these
three
Men
,
Noah
,
Daniel
,
and
Job
,
stand
before
me
,
and
would
intercede
,
their
intercession
for
others
will
become
fruitless
,
where
Justice
calls
for
a
cutting
off
:
but
your
distinction
about
a
twofold
Will
in
Christ
,
I
look
upon
to
be
but
barely
notional
;
and
nothing
but
to
gratify
Peoples
pregnant
fancies
(
to
say
no
worse
)
and
I
doubt
such
sancies
may
prove
of
dangerous
consequence
;
for
by
this
,
Christ
in
the
Flesh
had
one
End
in
his
weeping
,
and
endeavouring
to
gather
Jerusalem
,
and
in
his
Spirit
another
:
Christ
,
as
he
was
Man
,
would
have
saved
Jerusalem
;
but
as
he
was
God
,
he
wills
their
destruction
:
Christ
,
as
he
was
Man
,
was
filled
with
bowels
of
pity
to
their
Souls
and
Bodys
,
and
would
have
gathered
them
under
the
Wings
of
his
Grace
,
and
would
have
blessed
them
,
by
turning
them
every
one
from
their
Iniquities
,
Acts
3.
ult.
but
as
he
was
God
,
he
had
no
more
love
for
them
than
for
Wolves
and
Tygers
:
Christ
,
as
he
was
Man
,
wept
for
the
Bodys
of
those
that
should
be
destroyed
by
the
Romans
;
but
as
he
was
God
,
he
had
decreed
the
Romans
should
destroy
their
Bodys
,
and
the
Devil
should
have
their
Souls
to
Hell
:
Christ
in
the
Flesh
is
good
and
gracious
,
seeking
the
Salvation
of
all
;
but
as
God
he
hath
consigned
millions
of
Men
,
Women
,
and
Children
,
to
perpetual
Torments
for
Adam's
single
transgression
.
What
,
is
Christ
divided
?
is
not
Christ
in
the
Flesh
and
in
the
Spirit
,
the
same
yesterday
,
to
day
,
and
for
ever
?
Was
not
the
Word
made
Flesh
,
and
was
it
not
united
to
the
Divine
Nature
,
and
anointed
with
the
Holy
Spirit
above
measure
;
and
did
not
he
satisfy
and
bear
our
Sins
,
as
he
was
Man
,
in
our
Nature
?
did
not
he
die
as
Man
,
and
rise
in
our
Nature
;
and
hath
he
not
carried
our
Nature
into
Heaven
?
And
from
this
full
Christ
,
in
Flesh
and
Spirit
,
God-man
,
we
receive
Grace
for
Grace
.
Leave
off
such
things
,
and
draw
not
People
into
a
Labyrinth
of
Errors
by
such
trifling
Distinctions
,
lest
you
draw
some
to
account
the
Blood
of
the
Covenant
,
wherewith
they
are
sanctified
,
an
unholy
thing
,
and
make
all
the
Precepts
of
the
Gospel
uncertain
whether
they
be
the
Will
of
God
or
not
;
or
whether
Christ
when
he
prayed
to
his
Father
for
his
People
,
or
for
Sinners
,
prayed
as
a
Mediator
,
or
as
Man
only
;
yea
,
give
footing
to
that
Opinion
,
which
begins
to
evidence
it self
too
much
in
many
,
even
denying
the
personal
Union
of
God
and
Man
in
Jesus
Christ
,
in
whom
the
fulness
of
the
Godhead
dwells
bodily
,
Col.
2.
9.
which
did
influence
and
give
a
value
and
worth
to
all
things
done
for
us
by
the
Manhood
;
and
therefore
his
Righteousness
and
his
Blood
was
called
,
the
Righteousness
and
Blood
of
God
,
Acts
20.
28.
1
John
3.
16.
Rom.
10.
3.
Christ
as
he
was
God-Man
,
and
our
Mediator
,
what
he
did
upon
this
account
,
in
the
Flesh
,
he
did
in
the
Spirit
also
.
Now
in
this
place
where
Christ
bewailed
Jerusalem's
state
with
tears
,
either
they
flowed
from
true
inward
compassion
,
or
they
did
not
;
if
the
first
,
then
Christ
in
the
Flesh
and
in
the
Spirit
,
willed
one
and
the
same
thing
,
and
had
no
distinct
Will
for
Jerusalem's
Salvation
as
Man
,
different
from
his
Will
as
God
;
but
if
the
second
,
then
his
tears
were
only
feigned
,
and
his
bewailing
nothing
but
dissimulation
,
which
is
a
capital
Sin
to
affirm
.
And
tho
the
Lord
was
resolved
to
bring
Jerusalem
to
desolation
,
by
delivering
them
into
the
hands
of
their
Enemies
;
yet
as
you
say
,
and
say
truly
,
it
was
an
effect
of
their
Sins
,
the
neglect
of
the
Day
of
their
Visitation
,
mocking
his
Messengers
,
and
stoning
them
that
were
sent
to
her
to
have
drawn
her
from
the
evil
of
her
ways
,
and
for
crucifying
the
Lord
of
Life
,
thereby
filling
up
the
measure
of
her
Iniquity
.
So
tho
the
Lord
brought
her
to
desolation
,
yet
Punishment
is
rather
his
refuge
than
his
choice
;
and
his
defence
against
Sin
,
than
the
hurt
of
his
Creatures
;
and
the
Sinner
with
his
own
hands
most
cruelly
pulleth
down
punishment
upon
his
own
head
:
for
the
evil
of
Sin
,
and
the
evil
of
Suffering
are
Twins
;
or
rather
Sin
gives
birth
and
being
to
the
other
:
God
never
inflicted
the
least
punishment
on
any
merely
as
Men
,
but
as
workers
of
Evil
,
as
continuing
sinful
and
disobedient
.
So
that
it
was
Jerusalem's
actual
Sins
,
and
her
refusing
to
be
healed
that
brought
her
to
ruin
,
and
not
any
irresistible
Decree
of
the
Almighty
;
for
you
may
as
well
deny
the
Being
of
a
God
,
as
entertain
a
belief
,
that
he
takes
pleasure
in
the
death
and
destruction
of
his
Creatures
.
His
Nature
is
perfect
Goodness
,
and
he
is
a
stranger
to
Cruelty
;
and
all
the
expressions
of
Love
and
Good-will
in
Christ
to
poor
Sinners
are
such
,
that
they
neither
admit
nor
are
consistent
with
fraud
or
falshood
:
so
that
yet
you
have
not
told
me
where
the
Attribute
of
God
merely
takes
place
upon
those
that
God
is
resolved
,
against
all
means
possible
to
be
used
,
to
punish
by
his
Decree
,
as
you
use
to
say
.
But
before
I
leave
this
,
let
me
ask
you
one
Question
more
,
which
is
this
,
Ought
not
,
or
do
not
all
Men
stand
ingaged
to
love
God
?
Philet
.
To
love
God
?
yea
,
who
should
they
love
if
they
do
not
love
God
?
Philad
.
Ay
,
but
I
ask
you
for
what
Reason
?
Mar.
There
may
be
many
Reasons
given
;
the
receiving
the
good
things
of
this
Life
may
engage
all
Men
to
love
God
.
Philad
.
Yea
;
but
you
will
not
own
that
God
gives
the
good
things
of
this
Life
,
with
any
good
intention
to
the
greatest
number
,
but
rather
gives
them
to
them
to
heighten
their
misery
;
doth
God
intend
any
good
to
the
Souls
of
such
by
what
he
gives
?
Mar.
No
;
yet
are
they
to
be
accountable
for
the
abuse
of
them
.
Philad
.
But
you
hold
,
that
God
did
decree
they
should
abuse
them
accordingly
;
and
for
that
end
were
they
given
to
them
,
that
so
the
abuse
of
them
might
heighten
their
misery
;
this
is
but
like
the
Proverb
,
Give
a
Man
Roastmeat
,
and
beat
him
with
the
Spit
:
Can
any
Man
become
grateful
,
or
be
tied
in
the
Bonds
of
Love
and
Gratitude
to
such
a
Man
,
that
should
feast
him
for
a
while
,
yet
after
condemn
him
to
Death
and
Destruction
?
Philet
.
The
Apostle
saith
,
1
John
4.
19.
We
love
him
,
because
he
first
loved
us
;
but
this
is
meant
of
the
Elect
only
.
Philad
.
Why
should
you
go
about
to
confine
the
Lor'd
Mercy
,
which
is
altogether
Infinite
,
and
as
incomprehensible
as
his
Divine
Essence
?
why
should
you
thus
contract
the
Divine
Goodness
,
whose
Mercies
are
not
only
exalted
above
our
Conceptions
,
but
also
above
and
over
all
his
Works
?
Therefore
do
not
presume
to
measure
the
Lord
's
Mercys
by
your
narrow
conceit
,
nor
labour
to
make
it
run
into
a
lesser
Channel
than
the
Lord
intended
.
But
God's
great
Love
to
all
Men
,
in
giving
his
Son
to
die
for
them
,
is
the
ground
and
cause
of
their
Love
to
God
again
:
True
love
must
first
spring
from
the
knowledg
of
God's
Love
to
them
;
neither
can
I
think
that
any
Men
in
the
World
will
ever
heartily
and
cordially
love
God
,
unless
they
believe
that
God
Almighty
had
designs
of
Love
to
them
;
yea
,
so
far
loved
them
,
as
to
send
his
Son
to
die
for
them
:
otherwise
instead
of
loving
and
living
to
God
,
it
would
tend
to
a
most
horrid
and
desperate
alienation
of
the
Hearts
of
poor
Creatures
from
their
dear
and
ever-blessed
Creator
.
For
how
is
it
possible
that
the
poor
Creature
should
devest
himself
of
those
Delights
and
Pleasures
of
this
Life
,
and
intirely
love
and
delight
himself
in
God
and
his
blessed
Will
,
if
he
knew
,
or
had
strong
grounds
of
fear
,
that
before
he
made
him
,
or
without
respect
to
his
Sins
,
or
unworthy
carriage
in
the
least
,
he
so
far
hated
him
,
as
to
resolve
,
against
all
Mediation
whatsoever
,
to
cast
him
out
of
his
sight
,
and
to
doom
him
to
suffer
the
Vengeance
of
Eternal
Fire
?
You
may
preach
up
God's
Sovereignty
,
pronounce
Justice
and
Judgment
(
as
some
have
done
)
till
they
have
brought
Despair
and
Hell
into
the
Souls
of
many
,
and
beget
more
Fear
than
Love
,
make
God
feared
as
a
Tyrant
;
but
't
is
the
making
known
Christ's
meek
Condescension
,
Long-suffering
,
and
the
superexcellent
Amiableness
of
free
Love
and
tender
Mercy
,
that
soonest
and
most
effectually
works
in
us
Repentance
of
our
Sins
,
and
inclines
us
to
love
him
that
first
loved
us
.
Wither's
Paraphrase
upon
the
Lord's
Prayer
.
Who
is
able
to
perswade
Men
by
Arguments
,
or
move
them
by
Threatnings
,
to
love
God
,
whose
love
to
them
in
particular
is
doubtful
?
Do
you
think
it
can
,
or
ever
will
be
a
motive
for
Persons
to
love
God
,
to
tell
them
,
That
before
all
Worlds
,
or
before
they
were
born
,
or
there
were
any
possibility
of
offending
him
in
any
manner
,
it
was
decreed
,
that
the
greatest
number
of
Adam's
Off-spring
should
be
eternally
reprobated
and
damned
?
And
tho
he
had
provided
means
whereby
Man
might
have
been
saved
;
and
that
the
worth
and
value
was
so
great
,
that
it
was
sufficient
for
the
Redemption
of
thousands
of
Worlds
;
yet
then
it
was
decreed
,
that
very
few
should
have
any
benefit
thereby
,
when
they
had
done
their
utmost
they
could
do
to
obtain
it
?
Is
it
possible
that
Men
should
truly
love
God
,
while
they
apprehend
him
as
an
Enemy
bent
in
an
unappeasable
manner
to
destroy
them
,
and
that
to
Eternity
?
can
any
thus
be
induced
to
love
him
,
or
live
to
him
?
Thus
your
Doctrine
cuts
asunder
the
very
Sinews
of
Religion
,
discourageth
Holiness
,
and
encourageth
Profaneness
;
for
by
your
Opinion
Heaven
shall
unavoidably
be
obtained
by
those
that
are
elected
,
and
Hell
must
be
as
certainly
endured
by
those
that
are
reprobated
;
and
a
Man
may
as
well
stop
the
Sun
in
its
course
,
and
mete
out
the
Heaven
with
a
Span
,
as
force
the
Lord
to
revoke
his
Decree
.
Truly
if
poor
Man
lies
under
such
a
rigid
Fate
,
all
that
he
can
do
for
the
obtaining
Heaven
,
or
avoiding
Hell
,
is
but
a
piece
of
industrious
Folly
.
Why
should
we
take
upon
us
a
strict
course
of
Life
?
why
should
we
submit
to
Divine
Precepts
,
or
address
our selves
to
God
by
Prayer
;
and
like
good
Jacob
wrestle
with
him
for
a
Blessing
?
to
what
purpose
should
we
maintain
a
warfare
against
Satan
,
Sin
,
and
all
Vice
,
when
the
greatest
industry
,
in
the
use
of
means
to
obtain
them
,
signifies
nothing
,
if
not
decreed
to
it
?
May
not
this
cause
Persons
to
be
swelled
up
with
sorrow
,
and
destroy
the
chiefest
inducements
to
Holiness
,
when
they
shall
seriously
reflect
upon
all
they
had
done
to
be
purely
in
vain
?
And
again
,
if
Persons
be
absolutely
appointed
(
by
the
immutable
and
irreversible
Decree
of
the
Almighty
)
to
destruction
,
't
is
not
all
their
hearing
,
reading
,
praying
,
Works
of
Charity
,
nor
all
mourning
for
Sin
,
nor
believing
neither
,
that
can
possibly
procure
their
Salvation
,
damned
they
must
be
:
And
on
the
other
side
,
if
Persons
be
absolutely
ordained
to
Salvation
,
their
open
contempt
and
neglect
of
all
Holy
Duties
,
their
living
in
pleasure
,
and
walking
in
ungodly
courses
,
cannot
bring
Damnation
upon
them
,
they
must
be
saved
.
See
God's
Love
to
Mankind
.
What
Man
,
rightly
master
of
his
own
Reason
,
will
ever
trouble
himself
about
such
impossible
or
unavoidable
things
?
't
is
in
vain
to
repent
,
fruitless
to
weep
,
yea
,
madness
to
add
to
my
own
Infelicities
,
by
denying
my self
of
any
Pleasure
or
Profit
which
I
might
enjoy
by
closing
with
the
World
,
and
in
gratifying
the
sensitive
Part
:
Or
why
should
we
take
upon
us
a
strict
course
of
Life
,
endeavouring
to
keep
God's
Commandments
,
and
fighting
with
the
Temptations
of
the
Devil
,
and
keep
them
under
our
Bodies
,
and
bring
under
subjection
,
when
all
we
effect
by
it
is
an
honourable
Nothing
?
What
compass
we
by
striving
therewithal
?
Why
spend
we
time
in
rising
up
to
fall
?
Why
linger
we
to
act
so
many
Crimes
,
To
suffer
over
Grief
so
many
times
?
And
live
so
many
several
Deaths
to
taste
,
To
be
no
worse
,
nor
better
at
the
last
?
Or
wherefore
have
we
prayed
,
since
we
know
What
must
be
,
must
be
,
tho
we
pray
not
so
?
Wither's
Britain's
Rememb
.
p.
54.
So
that
your
Doctrine
makes
all
Endeavours
and
Undertakings
of
Persons
,
in
order
to
the
attaining
Heaven
and
Eternal
Felicities
,
fruitless
,
and
highly
gratifies
the
Devil's
Interest
;
such
an
Opinion
frames
and
fits
a
Soul
for
the
Suggestions
of
Satan
,
by
which
he
draws
Souls
with
more
ease
into
Eternal
Misery
:
for
will
not
Persons
be
ready
to
say
,
I
am
one
of
those
that
are
absolutely
elected
to
Grace
and
Glory
,
one
of
those
that
Christ
died
for
;
or
I
am
ablolutely
cast
away
and
left
in
the
Fall
,
to
die
and
perish
,
without
a
power
to
believe
,
or
a
Christ
to
believe
in
?
If
I
lie
under
a
necessity
of
either
,
why
should
I
trouble
my self
about
Means
or
Ends
,
since
if
I
perish
by
my
Sins
,
I
did
but
what
was
natural
for
me
to
do
,
and
which
I
was
compelled
to
by
an
overpowring
necessity
,
and
therefore
I
'll
take
my
ease
,
and
swim
down
the
Stream
of
all
Delights
:
so
that
your
Opinion
overthrows
the
very
Foundation
of
all
true
Piety
,
and
gives
Persons
the
greatest
discouragement
to
Duties
,
and
quite
breaks
the
Anchor
of
the
Soul
that
it
cannot
fix
it self
upon
any
Offers
of
Grace
and
Invitation
,
nor
stay
it self
upon
any
Promise
of
Heaven
upon
their
repenting
,
believing
or
obeying
the
Lord
.
Hope
stirs
up
Men
to
begin
,
and
to
continue
in
well-doing
.
Hope
is
a
patient
and
well-grounded
Expectation
of
the
fulfilling
of
whatsoever
God
hath
promised
:
But
how
is
the
Anchor
well-grounded
,
when
notwithstanding
the
Promises
of
Heaven
to
all
those
that
by
patient
continuance
in
well-doing
seek
for
it
,
Men
by
the
most
vigorous
undertaking
for
Heaven
,
shall
be
rewarded
with
the
Wages
of
Death
,
and
crowned
with
eternal
Shame
for
all
they
have
done
in
their
Christian
Progress
;
Is
not
this
enough
to
shipwrack
the
Soul
upon
despair
?
Yea
,
I
dare
say
,
This
is
the
nearest
,
and
the
straitest
way
To
all
Profaneness
;
if
the
Bridle
gives
To
Carnal
Liberties
,
and
makes
the
Lives
And
Hearts
of
many
Men
so
void
of
care
;
From
hence
Distractions
,
hence
Despairings
are
;
Hence
Mischiefs
,
hence
Self-murders
do
arise
;
Hence
is
it
that
such
multitudes
despise
Good
Discipline
;
yea
,
this
contemned
makes
The
Life
of
Faith
,
if
once
it
rooting
takes
,
Disableth
pious
Practices
out-right
,
And
where
it
roots
,
destroys
Religion
quite
.
Britain's
Remembrancer
,
p.
56.
Which
I
could
prove
by
many
Instances
from
the
Writings
of
others
,
and
the
known
Experiences
of
our
Age
;
one
in
my
knowledg
,
when
reprov'd
for
his
wicked
loose
Life
,
would
answer
,
God
might
have
made
him
better
.
And
in
God's
Love
to
Mankind
,
pag.
204.
we
have
it
recorded
,
concerning
the
Landgrave
of
Thuring
,
who
being
reproved
for
his
debauched
Life
,
and
warned
of
the
dangerous
consequence
thereof
,
that
so
it
might
move
upon
him
to
consider
his
miserable
condition
,
and
return
,
gave
this
Answer
,
If
I
am
absolutely
predestinated
to
Heaven
,
the
committing
of
the
vilest
Crimes
will
never
exclude
me
:
And
if
I
be
reprobated
,
let
me
manage
my
Life
never
so
carefully
,
let
me
steer
my
course
never
so
prudently
and
piously
,
I
shall
never
arrive
at
Heaven
and
Happiness
.
Philet
.
But
our
Doctrine
is
not
,
as
you
say
,
a
hinderance
to
Piety
and
a
godly
Life
,
for
those
that
hold
it
are
Men
of
singular
Piety
,
indued
with
a
Spirit
of
Prayer
,
and
live
according
to
the
strictest
Rules
of
Holiness
,
far
beyond
any
that
hold
the
contrary
,
who
are
a
company
of
loose
livers
.
Philad
.
I
know
there
are
many
of
your
opinion
of
late
flown
very
high
in
their
own
conceit
,
and
condemn
others
;
we
are
apt
on
all
hands
,
according
to
the
old
Proverb
,
to
count
our
own
Geese
for
Swans
;
and
every
Fowl
thinks
its
own
Bird
the
fairest
:
yet
I
doubt
not
,
if
Persons
of
the
one
Judgment
and
the
other
were
but
truly
compared
together
,
and
an
estimation
made
of
the
religious
worth
and
holiness
of
each
;
those
that
own
General
Redemption
,
need
not
count
it
robbery
to
make
themselves
every
way
equal
with
their
Opposers
,
General
Redemption
having
been
not
only
avouched
by
our
Blessed
Saviour
and
his
Apostles
,
but
also
owned
and
asserted
for
a
Truth
by
Men
of
singular
Learning
,
piercing
Judgments
,
Gifts
,
Piety
,
Zeal
for
the
Truth
,
and
greatest
Pillars
and
Lights
of
the
Christian
Church
next
after
the
Apostles
;
it
being
never
scarce
brought
into
question
till
near
St.
Austin's
time
,
which
was
about
400
years
after
Christ
.
If
you
look
into
Mr.
Goodwin
,
he
sheweth
at
large
the
Testimony
of
those
called
Fathers
,
for
General
Redemption
.
Those
Fathers
before
St.
Austin's
time
are
Ireneus
,
Justin
Martyr
,
Clemens
of
Alexandria
,
Cyprian
,
Tertullian
,
Epiphanius
,
Gregory
Nazianzen
,
Gregory
Nyssen
,
Basil
the
Great
,
Arnobius
,
Eusebius
,
Cyril
of
Jerusalem
,
Hilary
,
Athanasius
,
Jerom
,
Ambrose
,
Chrysostom
;
these
he
cites
,
and
proves
by
words
at
length
out
of
their
Works
,
that
they
held
General
Redemption
.
Surely
the
Primitive
Christians
for
between
three
and
four
hundred
Years
after
the
Apostles
,
may
fully
ballance
,
both
for
Number
and
Holiness
,
all
those
in
the
Reformed
Churches
since
Calvin's
Days
.
Philet
.
I
spake
of
our
Days
and
Time
which
we
live
in
.
Philad
.
Well
,
compare
those
Lands
and
Provinces
where
some
hold
to
the
one
and
the
other
,
and
what
are
those
Lands
that
own
the
Genevah
Principles
,
or
the
Doctrine
taught
by
Mr.
Calvin
;
then
those
called
Lutherans
:
nay
,
compare
the
People
in
the
Vnited
Provinces
,
those
that
stuck
to
the
Synod
of
Dort
,
with
those
called
Remonstrants
,
or
Arminians
,
and
how
will
you
make
it
out
that
those
Predestinarians
that
maintain
unconditional
Election
and
Reprobation
,
are
men
of
a
more
pious
heavenly
frame
of
Spirit
,
making
it
more
truly
visible
in
the
integrity
of
their
Lives
and
Actions
,
than
the
other
called
Arminians
?
what
Spirit
the
Calvinists
are
of
,
has
been
seen
these
forty
Years
past
,
not
only
in
other
places
,
but
in
England
also
.
Philet
.
I
meddled
not
with
any
Foreign
Lands
.
Philad
.
Well
,
if
you
look
home
upon
England
,
I
challenge
you
to
shew
me
any
particular
Church
or
Person
this
day
of
your
Opinion
that
is
a
Phenix
,
whom
none
of
the
Universalists
may
compare
with
in
Grace
and
Divine
Life
;
as
far
as
the
Eyes
of
Man
are
able
to
pierce
,
the
latter
live
as
godly
,
religiously
,
and
soberly
in
this
present
World
,
and
act
as
zealously
for
God
,
and
are
as
fruitful
in
good
Works
,
as
any
you
can
produce
of
your
Judgment
:
but
I
find
't
is
easy
for
any
that
fancy
themselves
the
only
Saints
upon
Earth
,
to
despise
others
.
In
Gen.
38.
24.
Judah
when
he
heard
that
Thamar
was
brought
in
for
an
Adulteress
,
presently
sentenced
her
to
the
fire
;
but
when
the
Pledges
of
his
own
Folly
were
brought
forth
,
then
he
cried
out
,
she
is
more
righteous
than
I.
Consider
the
proud
Pharisee
,
tho
he
was
ready
to
cry
to
the
Publican
,
Stand
off
,
I
am
more
holy
than
thou
;
yet
the
other
was
more
justified
.
You
only
bring
Accusation
without
Proof
:
I
shall
only
say
in
the
words
of
Seneca
,
If
it
be
sufficient
to
be
accused
,
who
can
be
innocent
?
for
our
Lord
Jesus
,
even
Innocency
it self
,
was
accused
.
Remember
,
he
that
is
wise
in
his
own
conceit
,
is
but
a
fool
;
and
till
you
shew
me
in
some
Particular
wherein
you
exceed
all
others
in
Divine
Virtue
,
I
shall
look
upon
your
Speech
to
be
nothing
but
the
impulse
of
a
giddy
Zeal
,
and
desire
you
to
be
more
considerate
,
lest
you
thereby
come
to
condemn
the
Innocent
,
and
justify
the
Wicked
,
which
are
both
abominable
to
the
Lord
,
Pro.
17.
15.
so
that
neither
the
good
nor
the
bad
,
the
godly
nor
the
ungodly
deportment
of
Persons
professing
such
or
such
particular
Principles
,
is
any
proof
of
the
goodness
or
badness
of
the
Principles
,
unless
their
Principle
doth
naturally
tend
to
either
;
nay
,
should
the
foundness
or
rottenness
of
Opinions
be
esteemed
by
the
goodness
or
badness
of
the
Lives
of
many
professing
them
,
the
Opinion
then
of
Atheism
may
be
as
sound
as
any
other
Christians
,
seeing
that
many
Heathens
have
acquited
themselves
upon
far
better
terms
of
honour
and
approbation
in
their
Lives
,
than
many
Christians
.
But
come
,
what
if
I
should
yield
to
what
you
say
,
that
many
that
hold
this
Opinion
of
yours
,
are
godly
Men
,
and
walk
in
a
pious
and
religious
course
of
Life
beyond
all
others
;
yet
we
may
say
't
is
no
thanks
to
their
Opinion
that
they
are
so
:
your
Opinion
naturally
tends
to
beget
sloth
,
disengageth
from
the
strictest
Rules
of
Piety
,
Uprightness
,
and
Integrity
of
Life
,
and
countenances
Men
in
carnal
liberty
,
seeing
those
that
are
elected
can
never
fall
out
of
his
Love
and
Favour
,
but
he
loves
them
as
well
while
great
Sinners
,
as
the
most
faithful
,
humble
,
mortified
Christians
.
May
not
this
incourage
any
Man
to
take
liberty
to
commit
the
most
enormous
crimes
,
go
on
in
sin
,
and
cry
peace
and
safety
?
and
seeing
the
greatest
part
of
Mankind
are
shut
up
in
a
state
of
unbelief
,
without
a
Christ
to
believe
in
,
or
power
to
believe
,
but
are
left
to
die
and
perish
,
may
not
such
conclude
their
labour
in
Religion
will
be
unprofitable
,
and
so
will
rather
sit
still
than
labour
at
all
?
Moderat
.
Come
neighbour
Martha
,
and
Philetus
,
I
would
have
you
yield
to
this
,
that
Christ
died
for
all
,
for
the
Scripture
fully
testifieth
that
he
died
for
all
,
and
every
Man
;
and
we
may
safely
conclude
,
that
the
Lamb
of
God
offered
up
himself
a
Sacrifice
for
the
Sins
of
the
whole
World
:
for
tho
Man
by
his
Apostacy
fell
from
God
,
and
by
reason
of
Sin
our
whole
Nature
came
to
be
at
the
utmost
moral
distance
from
the
Lord
,
which
was
,
and
is
,
the
depth
of
all
Misery
,
yet
did
not
God
wholly
leave
Man
in
this
state
,
tho
fallen
into
Misery
,
but
was
he
capable
of
recovery
;
which
was
done
by
Christ's
taking
our
Nature
upon
him
,
and
laying
down
his
Life
for
all
;
for
he
took
upon
him
the
Nature
of
Man
,
not
of
Angels
;
he
pitied
not
the
Angels
that
fell
,
because
their
Nature
was
not
to
be
received
by
Christ
,
but
he
taking
upon
him
the
common
Nature
of
Mankind
,
made
it
saveable
,
brought
it
nearer
to
Salvation
than
the
lapsed
Angels
:
and
what
Christ
hath
done
in
the
Flesh
,
he
must
needs
have
done
for
all
,
and
the
direct
and
immediate
Fruit
thereof
belongs
to
all
,
for
he
took
upon
him
our
Flesh
,
not
the
Flesh
of
the
Elect
,
but
of
Mankind
,
&c.
so
that
the
Work
of
Redemption
being
by
his
Blood
wrought
for
us
thro
his
Flesh
(
in
which
all
Mankind
have
union
)
it
must
needs
be
therefore
universal
.
Philet
.
Surely
Christ
took
upon
him
the
Nature
of
Men
,
because
the
Elect
Seed
was
found
in
that
Nature
,
not
in
the
Nature
of
Angels
:
the
Apostle
saith
,
Heb.
2.
14
,
15.
that
because
the
Children
were
partakers
of
Flesh
and
Blood
,
therefore
he
took
part
of
the
same
,
and
herein
there
is
a
Union
;
the
Children
have
a
Union
with
the
Flesh
of
Christ
above
all
others
in
the
World
,
Ephes.
5.
30
,
31.
And
the
reason
Christ
took
part
of
Flesh
and
Blood
,
was
for
the
Elect
;
and
none
shall
,
nor
can
have
any
saving
benefit
by
it
but
only
such
:
for
to
what
purpose
was
it
for
Christ
to
be
at
the
expence
of
his
Blood
for
those
,
which
when
he
had
done
all
,
should
have
no
benefit
by
it
,
because
not
elected
?
For
the
benefit
provided
in
Redemption
,
extendeth
to
none
(
with
respect
to
Eternal
Life
)
but
such
as
are
elected
,
otherwise
these
things
would
follow
;
1.
That
he
must
love
those
in
Redemption
,
that
he
never
loved
in
Election
.
2.
That
Christ
died
for
all
alike
,
which
contradicts
these
Scriptures
,
Rom.
8.
33.
John
11.
52.
Ephes.
5.
23
,
25.
Tit.
2.
14.
John
10.
15.
Rev.
14.
14.
in
which
Scriptures
who
can
deny
but
there
are
expressions
of
singular
respect
and
love
,
for
all
are
not
Christ's
Elect
Children
,
peculiar
People
,
given
Ones
,
redeemed
from
amongst
Men.
Moderatus
.
I
believe
Election
is
absolute
of
particular
Persons
,
not
the
chusing
of
Believers
only
to
be
saved
(
as
Philadelphus
speaks
)
but
the
chusing
Persons
to
believe
;
and
for
those
that
are
these
peculiar
Ones
,
Christ
died
for
them
in
a
more
peculiar
manner
,
and
to
such
he
will
give
Faith
and
Repentance
to
carry
them
safe
through
all
,
that
so
they
shall
never
perish
:
yet
Christ
died
for
all
,
and
loved
all
Men
in
a
sense
,
being
the
Saviour
of
all
Men
,
1
Tim.
4.
10.
Yet
did
not
Christ
die
for
all
alike
;
some
he
died
for
with
an
intent
to
adopt
for
Sons
,
others
he
died
for
to
purchase
Pardon
and
Salvation
,
upon
condition
of
their
Repentance
,
believing
and
obeying
the
Lord
.
Philet
.
But
have
all
Men
a
power
to
perform
these
Conditions
?
Moderat
.
No
;
't
is
not
from
the
power
of
our
own
Free-will
.
Philet
.
It
seems
then
Christ
dying
,
as
well
for
those
that
shall
perish
,
as
for
those
that
shall
be
saved
;
I
see
you
are
for
the
middle
way
,
you
hold
absolute
Election
of
some
,
with
universal
Redemption
of
all
;
likewise
the
purchasing
a
power
to
believe
only
for
some
,
and
the
tenders
of
Salvation
to
all
,
upon
condition
they
believe
,
repent
,
and
obey
the
Lord
,
without
a
power
to
believe
;
so
that
many
thousands
shall
,
nay
must
perish
,
notwithstanding
Christ
died
for
them
:
Will
you
say
that
Christ
died
with
an
intent
to
save
all
?
Moderat
.
Tho
he
died
for
all
,
yet
not
with
an
intent
to
save
all
.
Philad
.
Pray
let
me
interpose
,
I
perceive
there
is
no
great
difference
between
you
.
Philet
.
I
must
confess
I
was
for
the
middle
way
my self
,
till
I
found
that
Universal
Redemption
would
not
comport
with
Particular
Election
.
Philad
.
Moderatus
,
I
perceive
,
can
play
fast
and
loose
,
and
deceive
us
both
,
being
true
to
neither
;
sometime
we
think
we
have
him
fast
on
our
side
,
and
you
think
him
as
fast
for
you
,
and
yet
he
is
as
slippery
as
an
Eel
to
us
both
,
as
I
could
shew
,
but
time
will
not
give
me
leave
to
day
:
But
,
pray
tell
me
,
how
you
hold
Christ
died
for
all
,
and
yet
did
not
intend
their
Salvation
thereby
.
Moderat
.
Then
I
'll
tell
you
how
I
hold
it
.
1.
Christ
died
so
far
for
all
,
as
to
purchase
for
them
the
Blessings
and
Benefits
of
this
World
.
2.
He
died
so
far
for
all
,
that
there
is
a
potent
Argument
from
thence
to
perswade
all
Men
to
live
to
him
,
2
Cor.
8.
15.
3.
He
died
so
far
for
all
,
that
the
Gospel
should
be
preached
to
all
.
4.
He
died
so
far
for
all
,
that
all
should
be
raised
from
the
Grave
,
Rom.
14.
9.
Philet
.
I
hold
the
same
.
Philad
.
So
do
I
:
but
did
Christ
die
for
all
in
such
a
manner
,
and
yet
never
intend
their
Salvation
thereby
?
this
justly
seems
strange
.
Philet
.
Why
,
't
is
one
thing
to
die
for
the
Reprobate
in
some
sense
,
and
to
die
for
them
with
an
intention
to
save
them
.
Philad
.
As
to
the
first
I
suppose
you
mean
,
that
God
is
so
bountiful
a
God
,
that
he
will
not
let
the
least
act
of
Charity
,
or
the
least
appearance
of
Good
in
any
go
unrewarded
in
this
Life
:
And
that
Christ
died
for
the
obtaining
of
these
lesser
Mercies
,
but
yet
had
no
love
for
them
in
order
to
their
Salvation
,
I
have
already
disproved
.
But
as
to
your
second
,
you
say
that
Christ
died
so
far
for
all
,
that
there
is
a
potent
Argument
from
thence
to
perswade
all
Men
to
live
to
him
;
but
then
I
must
prove
,
beyond
all
Exceptions
,
that
God
Almighty
hath
designs
of
Love
to
all
Men
,
and
a
desire
after
their
Eternal
Well-being
,
seeing
that
true
Love
to
God
must
first
spring
from
the
certain
knowledg
of
God's
Love
to
us
:
And
the
Holy
Ghost
teacheth
us
,
1
John
4.
19.
that
love
to
God
must
or
ought
to
be
kindled
in
the
Hearts
of
Men
,
by
the
sense
of
this
Affection
in
God
to
Man
:
neither
(
as
I
said
before
)
can
I
think
that
any
Man
can
heartily
and
cordially
love
God
,
unless
he
believes
God
had
a
love
for
him
:
And
how
can
any
use
Arguments
to
perswade
all
,
or
any
Man
,
to
love
and
live
to
God
,
whose
love
to
them
is
doubtful
?
Neither
doth
any
Man
stand
bound
,
either
to
use
Arguments
,
or
believe
them
when
used
,
unless
he
hath
a
sufficient
reason
to
do
so
,
seeing
the
Apostle
saith
,
Rom.
14.
23.
Whatsoever
is
not
of
Faith
,
is
Sin
;
whatsoever
a
Man
doth
,
not
having
sufficient
reason
on
which
to
ground
his
belief
of
the
lawfulness
thereof
,
is
sinful
,
and
an
irregular
Act
,
and
displeasing
to
God
,
Prov.
19.
2.
&
14.
15.
All
Arguments
are
out
of
doors
,
neither
will
wise
Men
use
them
to
Persons
who
are
necessitated
,
by
an
over-ruling
Power
,
to
be
what
they
are
,
seeing
you
will
not
say
that
Christ
died
with
an
intent
they
might
be
saved
.
Philet
.
I
believe
Christ's
Death
was
sufficient
for
all
:
that
is
to
say
,
the
Death
of
Christ
,
simply
and
in
it self
considered
,
was
sufficient
to
redeem
and
save
all
Men
,
yea
many
Worlds
,
as
well
as
those
who
are
redeemed
and
saved
by
it
;
and
so
there
is
sufficient
ground
to
perswade
all
Men
to
love
and
live
to
him
.
Philad
.
'T
is
true
,
the
Satisfaction
that
Christ
gave
to
Divine
Justice
,
was
infinite
,
his
Righteousness
infinite
,
and
therefore
sufficient
for
the
Redemption
of
this
and
many
Worlds
had
they
been
made
.
In
this
sense
it
is
sufficient
to
save
the
Apostate
Angels
that
fell
;
but
have
the
fallen
Angels
any
sufficient
ground
or
reason
to
hope
for
Salvation
,
upon
the
absolute
worth
and
merit
of
Christ's
Satisfaction
?
Philet
.
No
;
Christ
never
died
to
free
them
from
their
Chains
of
Darkness
,
and
to
readmit
them
into
the
Love
and
Favour
of
God
;
and
as
Moderatus
told
us
,
he
took
not
upon
him
the
Nature
of
Angels
,
therefore
there
is
no
ground
of
hopes
for
them
,
God
never
by
Christ
provided
for
the
Salvation
of
the
fallen
Angels
,
this
was
besides
the
Lord's
Intention
.
Philad
.
Well
,
you
grant
that
Christ
died
sufficiently
for
all
,
yet
unless
you
grant
that
he
died
intentionally
for
all
(
that
is
,
Christ
by
his
Death
hath
purchased
such
Grace
and
Favour
in
the
sight
of
God
for
all
Men
,
that
upon
their
repentance
and
believing
in
him
,
they
should
be
justified
,
and
receive
forgiveness
of
their
Sins
,
and
persevering
therein
,
shall
be
eternally
saved
)
the
sufficiency
of
his
Death
is
no
sufficient
ground
for
any
Man
to
believe
in
him
,
or
to
cast
himself
upon
him
for
Salvation
,
no
more
than
the
fallen
Angels
.
Now
either
Christ
shed
his
Blood
for
all
,
with
an
intent
to
save
them
(
unless
they
be
their
own
destroyers
)
or
to
damn
them
,
or
for
nothing
;
pray
tell
me
which
of
these
three
things
Christ
intended
in
dying
for
all
?
Philet
.
I
cannot
say
to
save
all
.
Philad
.
For
what
then
?
Philet
.
Why
truly
,
I
believe
,
all
that
Christ
did
for
the
Reprobate
,
was
to
effect
for
them
the
good
things
of
this
Life
.
Philad
.
But
doth
he
not
give
his
Grace
to
all
?
Philet
.
Yea
,
common
Grace
.
Philad
.
For
what
use
is
it
given
?
Philet
.
For
no
use
in
respect
of
Eternal
Life
;
all
that
it
effects
for
them
,
is
to
make
their
Condemnation
in
Hell
the
greater
;
or
,
as
some
say
,
if
they
use
it
well
,
the
lighter
.
Mar.
Others
beside
the
Elect
may
have
the
inlightning
and
conviction
of
the
Spirit
,
and
God
hath
wise
and
holy
Ends
in
it
,
to
restrain
some
of
them
from
being
Persecutors
of
his
Church
,
and
to
restrain
them
from
gross
Idolatry
,
and
such-like
Sins
,
whereby
they
are
less
punished
in
Hell
;
but
if
they
abuse
these
common
Graces
,
it
will
make
their
condemnation
in
Hell
the
greater
.
Philad
.
Then
was
Christ's
Death
rather
grievous
than
gracious
;
and
Christ
came
not
that
they
might
have
life
more
abundantly
,
but
that
they
might
have
Hell
and
Damnation
more
abundantly
.
Blush
,
O
ye
Heavens
,
at
this
!
How
cruel
do
you
represent
the
God
of
Love
?
For
if
Christ
shed
his
Blood
for
all
,
and
yet
did
not
intend
Salvation
to
all
,
then
he
must
needs
shed
his
Blood
not
for
them
,
but
against
them
;
and
so
God
gave
his
Son
to
die
for
the
condemnation
of
the
World
,
contrary
to
our
Saviour's
Expressions
,
John
3.
17.
&
12.
47.
&
1.
29.
So
that
here
can
be
no
potent
Argument
used
to
perswade
all
Men
to
love
and
live
to
him
;
for
he
that
shall
pay
for
the
ease
and
benefit
of
another
,
what
was
sufficient
to
have
eased
me
as
well
as
him
,
and
yet
shall
neglect
me
in
such
a
Paiment
,
and
leave
me
in
misery
,
when
he
might
,
without
the
least
trouble
or
charge
to
himself
above
what
he
voluntarily
put
himself
upon
for
the
sake
of
others
,
have
relieved
me
,
and
of
miserable
made
me
happy
;
what
reason
is
there
that
I
should
wholly
live
to
him
,
who
wholly
neglected
me
in
my
greatest
need
,
or
that
he
should
expect
service
or
thanks
for
doing
nothing
?
'T
is
a
sensless
conceit
to
think
Men
are
engaged
in
any
Bond
of
thankfulness
or
service
unto
Christ
,
for
dying
sufficiently
for
them
,
unless
he
died
intentionally
also
.
Philet
.
What
,
do
you
believe
Christ
shed
his
Blood
intentionally
to
save
all
?
then
if
all
be
not
saved
,
Christ
must
miss
of
his
Intention
,
God
shall
be
frustrated
of
his
Design
,
and
Jesus
Christ
be
defeated
of
that
excellent
Honour
provided
by
his
Father
for
him
:
Now
if
one
of
those
that
Christ
died
with
an
intent
to
save
should
miscarry
,
why
not
another
,
and
consequently
all
,
and
so
by
this
God's
Counsel
and
Christ's
Honour
must
be
laid
in
the
Dust
?
Mar.
For
all
you
make
such
a
noise
about
Christ's
dying
for
all
Adam's
Posterity
,
yet
do
you
really
deny
that
Christ
died
for
any
Man
or
Woman
in
the
World
in
a
true
Scripture-sense
:
for
unless
Christ
died
so
for
Persons
,
as
to
make
satisfaction
for
all
their
Sins
,
and
to
purchase
saving
Grace
here
,
and
Glory
hereafter
,
to
be
infallibly
bestowed
upon
them
,
all
you
talk
of
universal
Redemption
by
Christ
,
is
a
universal
Nothing
.
Philad
.
It
may
very
well
be
conceived
,
that
God
may
intend
the
Salvation
of
all
Men
by
Jesus
Christ
,
and
yet
not
all
Men
saved
;
nay
,
should
all
Men
prove
so
neglective
of
themselves
,
as
voluntarily
to
deprive
themselves
of
that
great
Salvation
which
Christ
out
of
his
great
Love
hath
provided
for
them
,
yet
it
doth
not
follow
from
hence
,
that
the
Counsel
or
Design
of
God
should
thereby
miscarry
,
nor
Christ's
Honour
be
laid
in
the
dust
,
because
of
the
wilful
folly
of
Men
to
forsake
their
own
Mercy
,
and
destroy
themselves
;
see
Isa.
49.
5.
And
now
,
saith
the
Lord
that
formed
me
from
the
Womb
,
&c.
Tho
Christ
was
sent
to
save
,
and
make
Israel
blessed
;
and
as
the
Apostle
saith
,
Acts
3.
ult.
Hath
raised
up
Jesus
,
and
hath
sent
him
to
bless
you
,
and
to
turn
every
one
of
you
from
your
evil
ways
(
here
you
see
it
was
God's
Mind
to
gather
Israel
,
and
to
turn
them
from
their
Sins
)
yet
all
Israel
was
not
gathered
,
nor
turned
from
their
Sins
;
yet
no
disparagement
to
Christ
,
nor
a
defeating
the
Counsel
of
God
.
Indeed
if
it
had
been
the
Design
and
Intent
of
God
,
that
the
saving
Benefits
intended
to
Sinners
by
the
Obedience
and
Sufferings
of
Christ
,
should
immediately
become
theirs
upon
the
bare
shedding
of
his
Blood
,
and
that
therefore
God
must
needs
pardon
the
Sinner
,
and
bring
him
in
by
head
and
shoulders
,
that
is
,
by
a
strong
and
irresistible
hand
,
save
him
whether
he
will
or
no
,
or
whether
they
repent
of
their
Sins
,
believe
in
him
,
or
continue
in
impenitency
;
then
indeed
if
any
should
miscarry
,
here
would
be
a
defeating
of
the
Counsel
and
Intention
of
God
:
but
seeing
that
as
the
Grace
and
Mercy
of
God
in
Christ
to
Sinners
is
absolutely
free
;
so
is
the
Lord
free
to
apply
the
Merits
of
his
Son's
Blood
to
whom
,
and
in
what
way
,
and
upon
what
terms
he
in
his
Wisdom
thinks
fit
:
for
we
must
not
conceive
that
God
intended
to
save
Man
upon
any
terms
,
or
without
any
provision
or
exception
at
all
,
but
to
put
the
World
into
a
capacity
of
Salvation
,
by
removing
those
grand
Obstacles
which
stood
in
the
way
of
Mercy
,
and
obstructed
its
communication
to
the
Offender
,
and
to
afford
unto
the
Sons
and
Daughters
of
Men
means
and
opportunities
to
repent
and
believe
,
and
consequently
to
be
saved
:
so
that
whensoever
Christ
is
faithfully
and
effectually
preached
to
Men
,
and
the
Holy
Spirit
convinces
Men
of
Sin
in
order
to
their
Salvation
,
God
obtains
his
end
and
intent
concerning
their
Salvation
,
whether
they
come
to
be
saved
or
no
;
so
Christ
is
said
,
1
John
2.
2.
to
be
the
Propitiation
for
the
Sins
of
the
whole
World
;
it
doth
not
therefore
follow
,
that
the
Sins
of
the
whole
World
are
so
actually
and
compleatly
atoned
by
him
,
that
they
shall
never
be
charged
against
them
;
but
that
which
Christ
offered
in
order
to
atoning
the
Sins
of
the
whole
World
,
is
so
full
of
Virtue
,
and
withal
is
so
propounded
and
held
forth
by
the
Lord
unto
the
whole
World
,
that
if
any
Man's
Sins
remain
actually
unpardoned
,
't
is
through
their
voluntary
neglect
of
this
Sacrifice
,
not
from
any
intention
on
God's
part
,
that
their
Sins
should
not
be
atoned
as
well
as
others
.
—
Many
more
such
Testimonies
I
might
add
.
Dr.
Holmes
upon
John
6.
37.
pag.
13.
saith
,
That
all
the
Sins
of
Mankind
are
become
venial
in
respect
of
the
Price
paid
by
Christ
unto
the
Father
,
&c.
But
all
do
not
obtain
actual
remission
of
Sins
,
because
most
Offenders
do
not
take
out
nor
plead
their
Pardon
as
they
ought
to
do
.
And
,
pag.
15.
That
the
Lamb
of
God
offering
up
himself
(
clothed
with
humane
Nature
)
a
Sacrifice
for
the
Sins
of
the
whole
World
,
intended
by
giving
satisfaction
sufficiently
to
God's
Justice
,
&c.
to
prepare
a
Sovereign
Medicine
for
the
Sins
of
the
whole
World
,
which
should
be
denied
to
none
that
were
minded
to
take
the
Benefit
thereof
;
howsoever
he
intended
not
,
by
applying
this
Alsufficient
Sacrifice
to
every
one
in
particular
,
to
make
it
effectual
unto
the
Salvation
of
all
,
or
to
procure
thereby
at
the
hands
of
his
Father
actual
Pardon
for
the
Sins
of
the
whole
World
:
he
applys
this
only
effectually
to
them
,
who
make
claim
to
the
Satisfaction
by
promise
,
suing
for
the
Spirit
,
and
Faith
,
upon
other
Promises
,
in
Prayer
waiting
for
a
gracious
answer
till
they
have
it
,
&c.
So
in
respect
of
his
Merit
he
may
be
accounted
a
kind
of
universal
Cause
of
restoring
our
Nature
,
as
Adam
was
of
the
depraving
of
it
.
Much
of
the
same
nature
,
and
almost
word
for
word
,
is
that
of
Bishop
Vsher
,
quoted
by
Mr.
Grantham
in
his
Dialogue
,
pag.
22.
And
saith
Hockin
,
on
God's
Decree
,
pag.
45
,
46.
We
need
not
refer
the
deplorable
misery
of
the
Sons
of
Adam
to
the
Divine
Will
,
as
Mr.
Calvin
is
pleased
to
do
,
Instit.
lib.
18.
cap.
1.
but
the
horrid
perversness
of
our
own
Wills
:
for
the
highest
Act
of
Divine
Intention
is
to
save
Men
,
if
they
do
not
by
the
wickedness
of
their
own
perverse
Will
frustrate
the
same
,
by
refusing
the
gracious
Offers
of
Salvation
by
Christ
,
and
not
observing
the
real
Conditions
upon
which
the
Proposals
of
Mercy
are
made
;
for
the
Lord
doth
solemnly
prove
that
he
is
not
willing
that
any
should
perish
,
2
Pet.
3.
9.
Therefore
we
cannot
lay
the
blame
upon
God
in
any
thing
,
but
wholly
upon
Man
,
who
doth
voluntarily
bring
Death
and
Misery
upon
himself
.
Nay
,
Calvin
himself
upon
John
3.
16.
saith
,
That
Faith
in
Christ
is
of
a
saving
Nature
to
all
,
and
that
Christ
brought
Life
,
because
his
Heavenly
Father
would
not
have
Mankind
to
perish
which
he
loved
,
&c.
For
tho
there
will
be
nothing
in
the
World
found
worthy
of
the
Favour
of
God
,
yet
he
sheweth
himself
favourable
unto
the
whole
World
,
in
that
he
calls
all
Men
without
exception
to
believe
in
Christ
.
Here
you
may
see
that
in
the
Eyes
of
these
God
may
intend
the
Salvation
of
all
Men
by
Jesus
Christ
,
and
yet
all
Men
may
not
be
saved
,
without
any
prejudice
in
the
least
,
either
to
the
Grace
and
Goodness
of
God
,
or
to
his
power
of
working
in
this
behalf
.
Mar.
But
,
Philadelphus
,
pray
consider
(
with
respect
to
Christ's
dying
for
all
)
that
when
our
Saviour
died
as
a
Mediator
,
it
was
near
2000
Years
from
the
Creation
,
and
there
were
multitudes
then
in
the
Prison
of
Hell
,
from
whence
there
is
no
redemption
;
and
do
you
think
that
Christ
died
upon
the
Cross
,
and
bore
such
unutterable
Dolours
for
them
,
to
redeem
them
that
were
there
?
There
was
need
indeed
that
Christ
should
die
for
those
Saints
that
were
in
Heaven
before
he
died
,
because
they
were
saved
upon
the
account
of
his
having
undertaken
as
a
Surety
for
them
to
make
Satisfaction
to
the
Justice
of
God
for
their
Sins
;
but
surely
it
will
sound
very
harshly
in
the
Ears
of
all
Christians
,
that
Christ
should
sweat
drops
of
Blood
,
and
bear
the
Curse
of
the
Law
for
them
who
were
then
in
Hell
when
he
died
,
1
Pet.
3.
18
,
19
,
20.
Philad
.
The
1
Pet.
3.
18
,
19
,
20.
is
of
doubtful
interpretation
;
and
by
your
own
grant
,
the
doubtful
ought
to
be
expounded
and
tried
by
the
Light
and
Testimony
of
such
as
are
more
clear
and
evident
.
Now
in
this
Text
the
Apostle
sheweth
the
great
patience
of
God
toward
that
wicked
Generation
;
and
that
he
strove
with
them
by
his
Spirit
,
and
gave
unto
them
a
Preacher
of
Righteousness
,
and
a
hundred
years
space
to
repent
in
;
and
doubtless
the
patience
of
God
towards
them
was
for
this
end
,
to
allure
and
draw
them
to
Repentance
.
But
it
seems
you
would
not
have
any
believe
that
Christ
died
for
any
of
those
that
before
his
coming
in
the
Flesh
had
withstood
the
Day
of
Grace
,
and
sinned
beyond
the
reach
of
Mercy
:
But
there
was
need
for
him
to
die
for
those
that
were
in
Heaven
before
he
died
,
because
they
were
saved
upon
the
account
of
his
dying
for
them
.
Now
I
might
shew
you
from
your
own
sense
of
Election
being
from
Eternity
,
without
any
consideration
of
Faith
in
Christ
,
how
you
abrogate
the
Grace
of
God
in
Christ
,
and
make
his
Death
to
be
in
vain
,
seeing
that
God
loved
them
every
whit
as
well
,
and
intended
to
do
as
much
for
them
before
Christ
died
for
them
,
or
before
their
ingrafting
into
Christ
by
Faith
,
yea
,
before
the
Blood
of
the
Covenant
was
sprinkled
upon
them
,
as
after
;
and
therefore
there
was
no
reason
that
Christ
should
shed
his
Blood
to
procure
those
things
for
the
Elect
,
which
were
truly
and
properly
theirs
before
,
in
and
by
God's
purpose
in
electing
of
them
,
yea
,
and
that
without
any
consideration
of
Christ's
dying
for
them
,
or
their
believing
in
him
.
Philet
.
Nay
hold
,
we
do
not
say
that
God
intends
actually
to
confer
Remission
of
Sins
or
Eternal
Life
upon
the
Elect
,
otherwise
than
through
the
Satisfaction
made
by
Christ
for
them
in
his
Death
;
and
tho
God
might
intend
and
purpose
Salvation
to
the
Elect
,
without
the
consideration
of
the
Death
of
Christ
,
yet
in
the
execution
of
this
his
purpose
,
the
Death
of
Christ
is
all
in
all
;
and
you
ought
to
distinguish
between
God's
Decrees
and
the
execution
of
them
.
Philad
.
If
it
was
consistent
with
the
Wisdom
and
Justice
of
God
to
decree
forgiveness
of
Sins
and
Salvation
unto
Men
,
without
consideration
of
the
Death
of
Christ
,
or
their
believing
in
him
,
he
may
as
well
confer
these
things
upon
them
without
any
such
consideration
;
and
then
to
what
purpose
should
Christ
die
?
But
,
Philetus
,
were
those
that
were
in
Heaven
before
Christ's
coming
saved
,
without
Faith
in
him
that
was
to
come
?
Philet
.
No
;
all
that
were
saved
before
Christ's
coming
,
were
saved
by
believing
and
imbracing
him
that
was
to
come
,
and
to
be
a
Sacrifice
for
their
Sins
;
in
the
belief
of
which
they
offered
Sacrifices
,
and
through
which
they
looked
at
Jesus
who
was
to
come
.
Philad
.
Then
it
is
sufficient
to
tell
you
that
the
want
of
that
Faith
in
the
Christ
to
come
,
and
obedience
to
his
Will
,
was
the
cause
of
their
destruction
.
Besides
,
consider
,
Christ
was
the
Lamb
slain
(
virtually
in
the
Decree
or
Purpose
of
God
)
from
the
Foundation
of
the
World
;
and
it
was
on
the
account
of
Christ's
taking
humane
Nature
upon
him
,
that
Man
was
preserved
in
the
World
from
returning
to
the
Dust
from
whence
he
was
taken
:
for
all
Men
live
,
and
move
,
and
have
a
being
here
,
by
virtue
of
the
Lord
Jesus
,
the
Seed
of
the
Woman
;
and
Believers
did
before
Christ's
coming
in
the
Flesh
,
partake
of
the
real
Virtue
of
his
Death
as
if
he
had
been
already
slain
.
So
also
Christ
came
into
the
World
,
not
to
condemn
the
World
,
but
that
the
World
through
him
might
be
saved
,
John
3.
17.
and
came
to
seek
and
to
save
that
which
was
lost
,
to
shed
his
Blood
,
to
bear
unutterable
dolours
,
not
only
for
them
that
were
saved
,
but
for
those
also
who
through
their
unbelief
and
impenitency
were
not
saved
;
their
unbelieving
and
rejecting
of
Gospel-Grace
rendred
them
obnoxious
to
just
punishment
:
for
saith
the
same
Apostle
,
the
Gospel
was
preached
to
them
that
were
dead
,
1
Pet.
4.
6.
tho
they
had
not
the
Letter
of
the
Gospel
preached
to
them
(
as
with
us
at
this
day
)
yet
they
had
the
spiritual
Substance
and
Effect
of
the
Gospel
preached
to
them
;
and
therefore
't
is
said
,
that
Christ
went
by
his
Spirit
and
preached
to
them
,
and
their
unbelief
and
rejection
was
a
Sin
against
the
Covenant
of
Grace
:
for
those
before
Christ
,
and
those
since
Christ
came
,
are
for
the
main
under
one
and
the
same
Covenant
,
yea
essentially
and
for
substance
the
same
,
the
same
Christ
exhibited
thro
Types
and
Shadows
,
which
we
have
revealed
in
the
Gospel
with
open
face
;
and
the
same
substantial
Duties
,
as
Repentance
,
Faith
and
Obedience
,
with
the
same
spiritual
Blessings
,
as
pardon
of
Sin
,
Justification
and
Eternal
Life
.
So
that
all
Persons
being
under
one
Covenant
of
Grace
made
with
all
Mankind
in
the
Promised
Seed
;
and
this
Covenant
the
same
for
Substance
both
before
and
since
Christ's
coming
;
and
all
Persons
that
were
saved
before
Christ
,
being
saved
by
a
Covenant
of
Grace
,
and
through
believing
on
him
that
was
to
come
,
it
necessarily
follows
that
the
want
of
Faith
and
Obedience
to
the
Lord
Jesus
,
according
to
their
measure
of
knowing
him
,
and
believing
on
him
,
was
the
cause
of
their
condemnation
;
see
Heb.
4.
2.
compared
with
Chap.
3.
18
,
19.
So
that
I
cannot
see
how
it
should
sound
more
harshly
in
the
Ears
of
all
Christians
,
that
Christ
should
sweat
drops
of
Blood
,
and
bear
the
Curse
of
the
Law
for
those
that
were
in
Hell
(
if
you
will
have
it
so
)
when
he
died
,
than
that
he
should
sweat
drops
of
Blood
,
&c.
for
those
that
after
his
coming
in
the
Flesh
shall
go
to
Hell
,
notwithstanding
all
that
Christ
hath
done
for
them
:
so
that
Christ
did
really
intend
the
Good
and
Benefit
of
those
that
perished
through
unbelief
,
before
his
coming
in
the
Flesh
,
as
well
as
after
;
if
not
so
,
I
know
not
how
any
could
use
potent
Arguments
to
perswade
them
to
love
and
live
to
him
.
Moderat
.
Come
Philadelphus
,
the
thing
to
be
proved
is
this
;
whether
Christ
died
equally
for
all
and
every
Man
?
this
I
suppose
you
will
not
easily
grant
,
for
if
Christ
died
equally
for
every
Man
,
they
would
have
equally
the
means
of
Salvation
granted
to
them
.
Philad
.
This
is
but
a
lame
proof
that
Christ
died
not
for
all
Men
equally
,
&c.
as
if
difference
of
Means
vouchsafed
to
Men
,
should
argue
different
Intentions
in
God
touching
their
Salvation
.
You
may
as
well
prove
by
this
Rule
that
Christ
died
not
equally
for
the
Elect
themselves
,
as
the
other
;
they
do
not
equally
alike
injoy
the
Means
of
Grace
:
nay
by
this
a
Man
,
but
meanly
read
in
the
Scriptures
,
may
prove
,
that
God
bore
more
good-will
to
many
that
perish
,
than
towards
many
of
the
Elect
;
for
many
perish
under
more
excellent
and
greater
means
of
Salvation
,
than
are
vouchsafed
to
many
that
are
saved
,
stretching
out
his
hands
all
the
day
long
to
a
disobedient
People
,
Isa.
65.
2.
Mat.
15.
28.
&
11.
20
,
21.
&
8.
10.
1
Pet.
3.
20.
And
in
Mat.
22.
3.
our
Saviour
by
that
Parable
holds
forth
to
us
these
two
things
.
1.
That
the
Death
of
Christ
signified
by
the
Oxen
and
Fatlings
slain
,
was
provided
by
the
King
for
those
that
never
came
to
partake
of
the
Feast
,
but
were
rejected
because
they
made
light
of
the
Invitation
,
and
went
away
,
one
to
his
Farm
,
&c.
yet
Jesus
Christ
,
with
the
Blessing
accruing
thereby
to
Mankind
,
was
equally
intended
for
those
that
perish
through
their
unworthiness
,
as
well
as
for
those
that
are
saved
;
for
they
did
neglect
so
great
a
blessing
,
and
when
there
was
a
prize
put
in
their
Hands
,
they
had
no
heart
to
use
it
,
Pro.
17.
16.
yet
notwithstanding
the
neglect
on
their
part
,
God
was
not
wanting
one
his
pa●…
to
provide
good
things
for
them
.
The
2d
Thing
observable
is
this
,
the
King's
Servants
took
more
pains
with
those
that
never
came
to
partake
of
the
Supper
,
than
with
those
that
came
;
for
those
that
rejected
the
Invitation
,
were
again
and
again
called
,
whenas
the
other
came
at
the
first
.
Philet
.
but
if
the
Feast
had
been
provided
for
all
,
and
God
had
called
them
in
good
earnest
,
they
would
have
come
,
or
been
compelled
to
it
,
as
those
were
that
tasted
of
it
.
Philad
.
If
the
King
had
intended
that
those
who
were
invited
should
never
have
tasted
of
his
Supper
,
questionless
he
would
never
have
invited
them
;
for
it
's
but
mockage
to
use
Arguments
to
perswade
Persons
to
accept
of
a
Feast
,
that
was
only
and
wholly
provided
for
another
,
with
as
intent
to
exclude
those
that
were
invited
.
Thus
do
you
make
the
God
of
Truth
a
meer
Deluder
of
poor
miserable
Mankind
,
to
cause
his
Ministers
to
proclaim
throughout
the
World
the
glad
tidings
of
Grace
and
Salvation
prepared
for
all
Flesh
,
and
by
the
Gospel
open
the
Bosom
of
his
Love
to
all
poor
Sinners
,
and
by
sweet
,
loving
,
and
gracious
words
,
offer
to
them
forgiveness
of
Sins
,
Life
and
Salvation
,
and
yet
never
intend
to
bestow
it
upon
them
:
what
is
this
but
to
represent
God
as
hollow-hearted
?
But
it
is
clear
that
in
the
ministry
of
the
Word
,
God
doth
as
well
perswade
the
obstinate
,
and
many
of
those
that
never
believe
,
as
he
doth
those
that
do
;
as
it
is
said
,
2
Chron.
36.
15
,
16.
That
the
Lord
God
of
their
Fathers
sent
to
them
by
his
Messengers
,
rising
up
betimes
,
and
sending
,
because
he
had
compassion
on
his
People
,
&c.
But
they
mocked
the
Messengers
,
despised
his
Word
,
and
misused
his
Prophets
,
till
the
Wrath
of
the
Lord
rose
up
against
them
.
And
thus
doth
the
Lord
in
this
Gospel-day
,
being
every
way
as
serious
in
his
pressing
the
Gospel
upon
those
that
remain
obdurate
to
the
last
,
as
upon
those
that
in
time
come
to
believe
;
as
Paul
preached
the
same
Gospel
(
at
Athens
)
to
those
that
mocked
,
as
to
those
that
clave
to
him
and
believed
,
Acts
17.
32
,
34.
so
that
difference
of
Means
doth
not
argue
different
Intention
in
God
touching
their
Salvation
.
Yet
it
is
not
denied
but
that
God
doth
in
his
providential
Dispensations
,
put
a
difference
between
one
man's
spiritual
Opportunities
and
another's
;
all
do
not
injoy
equal
Conveniencies
and
Opportunities
,
nor
have
Ministers
the
same
efficacy
and
power
for
conversion
and
edification
,
&c.
Nor
are
Men
equally
free
from
,
or
subject
to
temptations
and
occasions
of
Sin
,
with
many
such
.
I
do
not
say
Christ
died
for
all
,
so
that
all
should
injoy
all
these
equally
alike
;
but
that
God
did
really
,
truly
,
and
cordially
intend
the
Salvation
of
one
Man
as
well
as
another
,
considered
as
Men
,
in
and
by
Christ's
Death
.
What
tho
there
be
great
disparity
of
Means
,
and
of
Grace
also
(
according
to
the
Divine
Will
)
yet
sufficient
Grace
is
afforded
to
all
,
both
to
those
that
do
not
actually
believe
,
nor
are
really
converted
,
as
well
as
those
that
are
,
Ezek.
18.
Pro.
1.
24.
Mat.
23.
37.
Luke
8.
12.
for
whomsoever
God
calleth
to
Faith
and
Salvation
,
he
doth
it
sincerely
and
with
unfeigned
Intentions
of
saving
them
;
John
5.
34.
and
10.
20.
Tit.
2.
11
,
12.
2
Tim.
1.
9.
2
Cor.
5.
20.
and
6.
1.
From
all
I
conclude
that
Christ
in
dying
for
Man
intended
nothing
but
that
which
was
real
and
saving
in
the
proper
nature
and
tendency
of
it
.
But
as
to
your
third
,
Moderatus
,
you
say
Christ
died
for
all
Men
so
far
that
the
Gospel
might
be
preached
unto
all
:
Now
if
you
mean
that
in
the
Gospel
terms
of
Reconciliation
are
offered
to
all
poor
Sinners
,
and
that
the
Word
preached
is
by
the
Lord
appointed
an
instrumental
means
to
make
Men
new
Creatures
,
and
that
the
Lord
by
sending
the
Gospel
,
and
his
Ministers
upon
the
Gospel
errand
,
doth
not
thereby
intend
the
Obduration
and
Destruction
of
any
,
but
the
Conversion
and
Salvation
of
all
;
if
this
be
your
meaning
,
I
and
you
are
no
more
two
but
one
;
and
I
will
say
in
the
words
of
Abraham
to
Lot
,
Let
there
be
no
strife
between
thee
and
me
,
for
we
are
brethren
.
But
if
with
Calvin
in
his
Institut.
Lib.
3.
Chap.
24.
you
say
that
God
sendeth
his
Word
to
Reprobates
that
they
may
be
made
more
deaf
,
he
setteth
a
Light
to
some
Men
that
they
may
be
so
much
the
more
blind
,
and
offers
them
Instruction
that
they
may
be
the
more
ignorant
,
and
he
useth
a
Remedy
but
to
the
end
they
may
not
be
healed
.
Or
what
Maccour
in
his
disputation
14.
Page
11
,
12.
That
Christ
knocketh
at
the
heart
of
Reprobates
,
who
he
knoweth
neither
can
nor
will
open
unto
him
;
not
that
he
may
enter
in
,
but
that
he
might
upbraid
them
for
their
Impotency
,
and
increase
their
Damnation
,
&c.
therefore
did
God
speak
to
them
by
his
Son
,
that
by
the
contempt
and
hatred
of
his
Son
they
might
procure
the
greater
damnation
.
If
this
be
your
Opinion
,
produce
some
word
to
evince
such
a
Decree
,
and
I
'll
cease
contending
with
you
.
Philet
.
Do
not
the
Scriptures
say
,
Mat.
13.
13
,
14.
and
John
12.
39
,
40.
in
both
places
you
have
it
expresly
said
,
that
they
could
not
believe
,
because
that
Esaias
said
,
he
hath
blinded
their
Eyes
,
&c.
and
Deut.
29.
4.
And
doth
not
Simeon
say
of
Christ
,
Luke
2.
34.
that
he
was
set
for
the
rising
and
falling
of
many
in
Israel
?
2
Cor.
2.
16.
Christ
is
there
said
to
be
the
savour
of
Death
to
some
,
as
well
as
of
Life
to
others
:
And
our
Saviour
in
John
9.
39.
expresly
saith
,
That
for
Judgment
am
I
come
into
the
World
,
that
they
that
see
not
,
might
see
;
and
those
that
see
,
might
be
made
blind
.
Do
not
these
Scriptures
shew
,
that
tho
the
Gospel
is
preached
to
all
,
yet
for
the
blinding
the
Eyes
,
and
hardning
the
Hearts
of
those
that
believe
not
?
Philad
.
Do
not
we
look
upon
the
Gospel
the
greatest
Blessing
,
next
to
Christ
,
that
we
can
injoy
or
receive
?
But
if
the
choicest
Blessings
are
intended
as
Snares
to
intrap
our
Souls
,
we
have
little
cause
to
be
thankful
to
God
for
them
.
These
Scriptures
speak
not
of
the
primary
and
direct
Intention
of
God
in
sending
Christ
into
the
World
,
but
of
the
Event
,
and
that
which
many
times
is
effected
by
it
through
Mens
voluntary
Rebellion
:
Christ
was
not
sent
into
the
World
with
any
intent
on
God's
part
,
nor
came
with
any
intention
of
his
own
,
to
make
those
that
see
to
become
blind
,
but
with
an
intent
to
heal
the
blindness
of
all
to
their
Peace
and
Glory
;
so
that
if
any
be
blind
,
ignorant
,
and
foolish
,
't
is
merely
accidental
:
and
tho
the
glorious
Light
of
the
Gospel
should
equally
shine
on
all
Men
,
as
the
natural
Sun
doth
diffuse
his
Beams
to
all
Places
,
yet
it
hath
not
an
equal
effect
on
all
alike
;
for
the
same
Beams
that
cause
the
Flowers
to
smell
,
make
the
Dunghils
stink
;
yet
this
is
but
accidentally
,
as
it
finds
matter
to
work
on
,
no
fault
being
in
the
Sun
:
so
in
Mat.
13.
we
read
of
several
effects
the
Word
hath
,
not
from
any
defect
in
the
Seed
sown
,
the
Seed
being
one
and
the
same
,
but
from
the
badness
or
goodness
of
the
Soil
;
it
shews
that
some
hearers
of
the
Gospel
would
hear
so
,
that
their
hearing
would
turn
to
a
blessed
account
,
others
would
hear
without
reaping
any
Soul
benefit
thereby
.
So
that
these
Scriptures
speak
not
any
thing
of
God's
intention
of
sending
Christ
,
and
so
the
Gospel
into
the
World
,
but
they
shew
how
unworthily
some
Men
will
behave
themselves
towards
Christ
,
and
the
tenders
of
Salvation
by
the
Gospel
,
and
what
will
be
the
end
and
effects
the
Gospel
will
have
upon
those
that
despise
and
reject
it
;
for
it
is
with
the
Gospel
preached
,
and
the
Gifts
of
Nature
and
Grace
also
,
as
it
is
with
the
good
things
of
this
Life
,
which
are
by
the
Lord
given
to
the
Children
of
Men
,
that
so
his
bountifulness
and
goodness
might
lead
them
to
repentance
:
but
if
their
Table
be
a
Snare
,
and
their
Prosperity
their
Ruin
,
't
is
through
their
own
perversness
and
horrid
impieties
:
so
if
the
Gospel
hardens
or
blinds
any
,
't
is
through
the
ill
temper
of
Mens
Hearts
,
and
their
desperate
obstinacy
to
refuse
such
means
of
Salvation
,
and
the
severity
of
God
who
giveth
up
obstinate
Men
to
their
own
hearts
lust
,
and
in
his
just
Judgment
permits
them
to
dash
against
Christ
,
and
other
means
of
Salvation
.
What
saith
the
Apostle
,
2
Cor.
4.
3
,
4.
If
our
Gospel
be
hid
,
't
is
hid
to
them
that
are
lost
,
whom
the
God
of
the
World
hath
blinded
their
Eyes
,
that
are
alienated
from
the
Life
of
God
through
the
ignorance
that
is
in
them
;
and
so
give
up
themselves
to
lasciviousness
,
to
work
all
uncleanness
with
greediness
,
and
despise
the
Light
of
the
Gospel
,
cavil
and
quarrel
at
it
:
no
wonder
then
that
God
withdraws
his
Spirit
from
striving
with
them
,
and
gives
them
up
to
their
own
hearts
lust
:
and
if
ever
the
Lord
restrains
the
heavenly
Influences
of
his
Spirit
,
and
withdraws
his
Blessing
that
usually
accompanies
the
faithful
and
sincere
preaching
of
the
Gospel
,
a
stupid
blindness
must
needs
follow
;
so
tho
there
be
Preaching
and
Prayer
and
other
Ordinances
,
yet
when
the
presence
of
God
is
not
with
them
,
there
is
no
Milk
in
the
Breast
,
and
to
such
't
is
all
one
as
if
there
was
none
:
nay
as
some
the
Gospel
enlightens
,
these
it
smites
with
blindness
;
as
it
softens
some
,
so
it
hardens
these
,
as
Isa.
6.
10.
Acts
28.
26.
make
the
Hearts
of
this
People
fat
,
and
make
their
Ears
heavy
;
as
if
the
Lord
should
have
said
,
Go
and
preach
to
this
People
,
but
preach
them
into
hardness
and
blindness
;
because
they
refused
to
hear
or
see
,
let
therefore
the
Light
make
them
blind
;
and
the
Gospel
,
which
is
the
joyful
sound
of
Peace
and
Joy
,
make
them
deaf
and
stop
their
Ears
;
perswade
no
longer
,
but
make
their
Hearts
fat
,
their
Ears
heavy
,
and
shut
their
Eyes
,
that
they
may
walk
in
their
own
counsel
,
and
fill
up
the
measure
of
their
Iniquity
.
Wo
to
those
that
God
answers
thus
,
to
leave
them
to
their
own
Hearts
lust
;
and
say
as
once
to
Ephraim
,
Hosea
4.
Let
him
alone
.
If
God
deal
thus
with
any
,
they
indeed
shall
never
melt
at
any
Sermon
,
so
as
to
awaken
them
out
of
their
Sins
;
they
will
prove
but
deaf
Adders
that
stop
their
Ears
against
all
Gospel-Charmers
,
tho
never
so
wise
.
But
this
God
never
did
,
nor
never
will
do
,
but
as
the
Fruit
and
Effect
of
provoking
Sin
and
Disobedience
;
for
which
see
Psal.
81.
11.
But
my
People
would
not
hearken
to
my
Voice
;
and
Israel
would
have
none
of
me
;
so
I
gave
them
up
,
&c.
Acts
7.
42.
Rom.
1.
24
,
26.
Hosea
4.
17.
So
that
the
ground
of
God's
shutting
their
Eyes
,
and
hardning
their
Hearts
,
was
but
the
effect
of
their
first
shutting
their
own
Eyes
and
Ears
,
Acts
28.
27.
Pro.
29.
1.
When
Men
obstinately
reject
the
Proposals
of
Mercy
in
the
Gospel
of
Peace
,
from
such
God
may
justly
withdraw
his
illuminating
Grace
,
and
wholly
leave
them
in
the
dark
and
to
themselves
,
to
follow
their
unbridled
natures
.
Duveil
upon
this
place
,
Acts
28.
27.
quotes
the
words
of
Mollerus
&
Clemens
,
who
explaining
the
words
of
Christ
,
that
seeing
they
should
not
see
,
and
hearing
they
should
not
hear
,
Mat.
13.
tell
us
That
it
is
not
lawful
to
think
that
ignorance
was
wrought
in
them
by
the
Lord
,
but
it
was
a
prophetical
Discourse
of
that
which
was
to
be
;
and
signified
that
they
would
not
heed
those
things
that
were
spoken
:
for
neither
do
the
Prophets
blind
any
People
,
nor
doth
God
,
when
he
causeth
blindness
in
them
,
do
this
efficaciously
;
but
seeing
he
daily
sheweth
them
his
Will
,
and
moreover
did
many
and
those
stupendous
Miracles
,
yet
they
despised
and
made
a
mock
of
them
all
.
God
was
provoked
with
their
stubbornness
,
so
that
he
withdrew
himself
from
them
,
and
so
suffered
them
to
wander
and
perish
blindfolded
in
their
darkness
,
and
that
by
his
just
Judgment
.
Philet
.
Is
it
not
said
,
Deut.
29.
4.
That
the
Lord
had
not
given
them
a
Heart
to
perceive
,
and
Eyes
to
see
,
and
Ears
to
hear
,
to
this
day
?
Philad
.
'T
is
said
so
,
they
once
had
seen
the
Wonders
that
the
Lord
did
for
them
in
the
Land
of
Egypt
unto
Pharaoh
,
&c.
as
vers.
3
,
4.
yet
the
Lord
hath
not
given
thee
a
Heart
to
perceive
,
and
Eyes
to
see
,
&c.
They
once
knew
,
and
did
see
and
understand
that
it
was
the
Lord
that
wrought
deliverance
for
them
in
Egypt
,
and
at
the
Red-Sea
;
and
they
sang
his
Praise
,
but
soon
forgot
his
Works
,
Psal.
106.
12.
yea
,
rebelled
and
vexed
his
Holy
Spirit
;
and
so
the
Lord
took
away
the
Light
he
once
gave
,
and
did
not
continue
it
to
that
day
,
which
Moses
spoke
to
them
:
and
indeed
thus
hath
God
dealt
with
others
,
and
will
deal
with
us
if
we
neglect
to
follow
the
Light
he
affords
to
us
,
even
leave
us
in
the
dark
:
So
the
Lord
has
done
to
many
to
whom
he
once
gave
a
Heart
to
perceive
,
and
Eyes
to
see
,
and
yet
he
hath
not
given
them
to
this
day
.
The
Jews
and
Jerusalemites
had
the
things
belonging
to
their
Peace
revealed
to
them
;
but
now
,
saith
Christ
,
they
are
hid
from
your
Eyes
:
't
is
just
with
God
many
times
to
turn
the
wisdom
of
the
Wise
to
foolishness
.
Philet
.
But
what
say
you
to
1
Pet.
2.
8.
They
stumbled
at
the
Word
,
being
disobedient
,
whereunto
they
were
appointed
?
And
so
Isa.
8.
14
,
15.
which
is
a
Prophecy
of
Christ
,
that
he
shall
be
for
a
Sanctuary
to
the
Elect
,
but
for
a
stone
of
stumbling
,
and
for
a
Rock
of
Offence
,
&c.
And
so
Luke
2.
34.
Mat.
13.
10
,
11.
Luke
8.
10.
Philad
.
Why
what
should
I
say
to
it
?
shall
I
say
that
God
laid
Christ
in
the
way
,
and
sent
his
Word
and
Gospel
into
the
World
,
with
an
intent
that
most
Persons
should
stumble
at
this
Stone
and
be
broken
to
pieces
,
or
that
Christ
died
so
far
for
all
Men
,
that
the
Word
might
be
preached
to
the
whole
World
,
that
so
the
greatest
part
might
stumble
,
disobey
,
and
reject
Christ
and
the
Gospel
?
Should
I
say
so
,
it
would
be
a
great
impeachment
of
God's
Justice
and
Holiness
,
and
would
make
him
the
Author
of
Sin
and
Disobedience
,
so
contrary
to
his
Nature
.
And
I
once
again
desire
you
not
to
think
that
the
bare
naming
a
Text
,
or
Texts
of
Scripture
,
enough
to
confirm
an
Opinion
,
but
that
you
seriously
mind
the
Context
,
with
the
sense
and
drift
of
the
Holy
Ghost
in
the
Text
,
and
explain
Scripture
by
Scripture
;
otherwise
we
may
run
our selves
into
a
thousand
Misunderstandings
,
contrary
to
the
Analogy
or
Rule
of
Faith
.
Now
if
we
compare
this
Text
with
what
you
have
in
Acts
13.
47.
Isa.
49.
6.
Tit.
2.
11.
with
many
other
places
,
you
will
find
that
neither
Christ
,
nor
the
Gospel
,
is
sent
into
the
World
intentionally
for
any
to
stumble
and
disobey
it
,
but
Christ
is
to
be
preached
and
held
forth
by
Gospel-Ministers
for
the
Salvation
of
all
in
the
whole
World
that
believe
in
him
;
as
Tit.
2.
11.
For
the
Grace
of
God
that
bringeth
Salvation
,
hath
appeared
unto
all
Men
,
&c.
or
as
our
old
Translation
renders
it
,
For
that
Grace
of
God
which
bringeth
Salvation
unto
all
Men
,
hath
appeared
.
Here
you
may
see
that
this
Grace
in
the
offers
of
it
,
and
in
the
Intention
of
God
,
is
of
a
saving
tendency
and
importance
to
all
Men
,
and
the
savingness
of
it
,
and
Salvation
by
it
,
is
tendered
alike
to
all
Men
:
So
that
Christ
came
not
into
the
World
to
be
a
Rock
of
Offence
,
at
which
the
greatest
part
of
Men
should
stumble
and
fall
,
but
to
shed
his
Blood
for
all
Men
;
not
only
for
those
that
are
saved
,
but
also
for
those
which
through
unbelief
and
impenitency
are
not
saved
,
John
3.
17.
Besides
,
your
Texts
,
if
read
in
that
Spirit
in
which
they
were
wrote
,
shew
you
,
that
they
were
appointed
or
put
to
the
Word
,
and
they
stumbled
at
that
,
and
were
disobedient
to
that
;
they
stumbled
at
Christ
and
the
Word
out
of
stubbornness
and
wilfulness
,
not
for
want
of
Light
.
Mr.
Loveday
in
his
Exposition
on
Rom.
9.
pag.
33.
saith
,
That
Dr.
Hammond
reads
the
words
,
That
those
that
are
disobedient
to
the
Gospel
,
and
stand
obstinately
against
Christ
,
are
those
who
are
by
God
appointed
and
declared
so
to
stumble
,
as
to
be
ruined
by
their
obstinacy
.
So
that
disobedience
to
the
Gospel
is
not
to
be
imputed
to
the
God
of
Heaven
,
but
the
God
of
this
World
,
2
Cor.
4.
Neither
must
we
think
that
Men
stumbling
at
Christ
,
and
being
disobedient
to
the
Word
,
to
which
they
were
appointed
to
learn
their
Duty
,
is
the
Result
of
fatal
Necessity
.
But
prethee
,
Philetus
,
tell
me
whether
you
be
of
Moderatus's
mind
,
that
Christ
died
so
far
for
all
,
that
the
Gospel
,
which
is
glad
tidings
,
should
be
preached
to
all
;
and
whether
the
Lord
by
the
preaching
of
the
Gospel
doth
not
call
all
Men
to
Faith
and
Repentance
,
promising
Salvation
to
all
that
do
believe
?
Philet
.
I
know
Faith
and
Repentance
are
required
of
all
,
and
God
by
the
Gospel
invites
all
Men
to
believe
in
him
,
promising
Salvation
to
all
that
do
so
believe
;
yet
only
those
will
believe
for
whom
Christ
died
to
purchase
these
things
for
them
,
and
to
purchase
their
Salvation
;
Ye
believe
not
,
because
you
are
not
of
my
Sheep
,
John
10.
26.
Philad
.
That
is
,
I
suppose
,
you
mean
because
they
were
not
elected
,
and
because
Christ
did
not
die
for
them
to
purchase
a
Power
to
believe
;
and
therefore
they
could
not
believe
,
because
God
had
decreed
their
unbelief
:
this
is
plainly
to
charge
all
the
unbelief
of
Men
upon
the
Lord
;
but
saith
Christ
,
They
believe
not
,
because
they
were
not
of
his
Sheep
:
And
who
those
are
he
tells
you
in
the
next
verse
,
They
are
such
as
hearing
his
Voice
,
follow
him
.
Such
fallacious
reasoning
strikes
at
the
Root
of
the
Gospel
of
Grace
and
free
Love
of
God
,
and
frees
the
Devil
and
wicked
Men
from
bringing
destruction
on
themselves
;
for
by
such
Doctrine
God
Almighty
is
the
sole
cause
of
all
the
incredulity
in
the
World
,
and
tho
he
offers
and
invites
all
Men
to
partake
of
Grace
,
yet
he
doth
it
not
really
and
in
good
earnest
:
and
while
your
Ministers
call
upon
Persons
to
believe
,
and
seem
to
wonder
that
they
do
not
believe
,
and
yet
hold
that
God
hath
decreed
they
shall
never
believe
,
their
Sermons
are
mere
dissimulations
and
nonsense
.
What
would
they
bind
Men
to
believe
that
which
is
untrue
,
and
charge
them
to
take
and
receive
Christ
as
tendred
to
them
in
the
Gospel
,
and
to
believe
there
is
remission
of
Sins
in
Christ's
Blood
for
them
,
when
he
never
shed
it
for
them
,
and
so
to
lay
hold
upon
that
which
they
had
no
kind
of
interest
in
?
This
not
only
makes
your
Ministers
false
Witnesses
,
to
offer
Salvation
to
those
whose
Damnation
is
absolutely
determined
,
but
also
makes
God
a
mere
deluder
of
miserable
Man
,
whom
he
calleth
by
the
preaching
of
the
Gospel
to
partake
of
Salvation
by
his
Son
,
and
yet
fully
before
intended
their
ruin
.
Is
not
this
as
much
as
in
you
lyeth
,
to
make
God
a
lier
?
as
1
Joh.
5.
10.
for
they
that
believe
not
God
,
make
him
a
lier
,
because
they
believe
not
the
Record
God
gave
of
his
Son
;
and
what
is
that
,
namely
,
That
whosoever
believe
on
him
should
not
perish
,
but
have
Everlasting
Life
:
not
that
any
Man
can
possibly
make
God
a
Lier
;
no
,
let
God
be
True
,
and
all
Men
Liers
;
but
Men
by
their
not
believing
on
Christ
do
represent
God
as
untrue
in
his
Word
,
because
they
reject
that
as
a
Fable
which
hath
been
spoken
by
the
Lord
himself
for
a
Truth
;
and
those
that
preach
the
glad-tidings
of
Grace
and
Peace
to
all
Men
,
and
every
Creature
,
sin
in
preaching
,
in
that
they
preach
Lies
to
most
Men
,
yea
and
require
Men
to
believe
Lies
.
May
we
not
easily
see
that
all
your
Exhortations
,
Chidings
,
your
whining
,
and
seemingly
bemoaning
the
state
of
poor
Sinners
,
is
but
a
dissembling
Art
?
Mar.
O
what
pangs
are
faithful
Ministers
in
,
lest
poor
Souls
should
perish
!
Philad
.
Yea
,
true
Gospel-Ministers
may
;
but
what
Pangs
your
Ministers
are
in
that
hold
Reprobation
without
respect
to
actual
Sins
part
of
their
Creed
,
I
know
not
;
is
commiseration
in
you
a
Virtue
,
and
is
not
all
Good
originally
in
God
;
and
can
I
take
your
Ministers
to
be
filled
with
more
compassion
than
the
God
of
Love
,
or
to
be
better
than
they
represent
God
to
be
?
For
do
they
not
hold
,
that
notwithstanding
all
the
passionate
wishes
of
the
Lord
,
his
Exhortations
and
Perswasions
,
Reprovings
,
Expostulations
,
mourning
over
the
perishing
state
of
poor
Sinners
;
yea
,
tho
he
useth
Promises
to
allure
them
,
and
Threatnings
to
deter
them
,
and
calls
all
Men
by
the
Gospel
to
believe
on
his
Son
,
that
they
may
live
through
him
,
and
swears
that
he
wills
not
their
Death
:
yet
hath
he
by
an
eternal
and
uncontrolable
Decree
shut
up
the
greatest
part
of
those
to
whom
these
Tenders
are
made
,
under
Sin
and
Misery
,
that
they
shall
never
repent
and
be
saved
?
Christ
never
died
intentionally
nor
really
to
save
them
;
they
have
thereby
no
more
interest
in
him
,
than
the
fallen
Angels
,
and
therefore
there
is
no
more
reason
why
the
Gospel
should
be
preached
to
the
one
more
than
the
other
;
whereby
it
must
needs
follow
that
many
Men
by
the
Gospel
are
bound
in
Conscience
to
believe
that
which
is
untrue
,
and
by
your
Ministers
pressed
and
charged
to
receive
that
which
they
have
nothing
to
do
with
:
by
this
you
make
the
Lord
guilty
of
the
deepest
dissimulation
in
his
Promises
and
tenders
of
Grace
to
all
.
And
,
pray
,
what
are
your
Ministers
but
false
Witnesses
,
if
they
promise
Salvation
for
all
Men
,
when
they
believe
there
is
no
Salvation
for
far
the
greatest
part
of
Men
,
whom
Christ
never
purchased
by
his
Blood
?
If
they
exhort
Sinners
to
turn
from
their
Sins
to
the
Lord
,
and
promise
them
,
that
if
they
do
so
,
they
shall
live
,
and
tell
all
Men
that
God
would
not
have
one
of
them
die
in
their
Sins
,
but
rather
turn
and
live
,
is
not
this
according
to
your
Notion
Lying
?
And
do
not
they
promise
and
undertake
more
in
the
behalf
of
God
,
than
God
himself
is
willing
to
perform
?
What
a
bustle
do
your
Ministers
keep
,
and
to
what
purpose
,
unless
to
get
Money
,
seeing
the
most
powerful
Ministers
and
Sermons
cannot
in
the
least
alter
the
Intention
of
the
Lord
about
the
Salvation
or
Damnation
of
one
Soul
,
Man's
final
and
eternal
State
being
fixed
in
Heaven
?
And
thus
do
you
give
the
Truth
of
God
the
lie
,
and
highly
impeach
the
glorious
Gospel
,
and
make
your
Ministers
teach
nothing
but
absurdities
;
nay
,
more
than
this
,
it
overthrows
not
only
his
Goodness
and
Mercy
,
but
also
his
Justice
,
that
Men
before
they
partake
of
the
Breath
of
Life
,
or
are
any
ways
guilty
of
actual
Sins
,
should
be
so
rigidly
condemned
to
perpetual
Misery
,
yea
appointed
to
receive
the
Wages
of
Sin
before
they
committed
any
;
this
is
inconsistent
with
common
Justice
and
Equity
amongst
Men
:
and
Shall
not
the
Judg
of
all
the
World
do
right
?
said
good
Abraham
to
God
,
Gen.
18.
25.
And
,
saith
Job
,
shall
mortal
Man
be
more
just
than
God
?
and
so
our
Apostle
,
Is
there
unrighteousness
with
God
?
how
then
shall
God
judg
the
World
?
Doth
it
not
wrong
the
pure
Justice
of
God
,
to
hold
that
he
will
judg
and
condemn
Men
for
ever
to
lie
under
his
Wrath
for
doing
that
which
he
himself
decreed
them
to
do
,
or
that
God
Almighty
should
behold
Mankind
in
the
Fall
,
and
so
totally
desert
them
without
affording
them
a
Saviour
to
believe
in
,
or
any
power
to
believe
,
whereby
they
must
unavoidably
perish
;
and
yet
at
the
same
time
command
all
Men
,
without
exception
,
to
believe
in
his
Son
;
Acts
17.
30.
1
Joh.
3.
23.
Mat.
16.
5.
Rom.
10.
16
,
17.
and
severely
threaten
all
those
that
shall
not
believe
on
him
,
Mark
16.
16.
John
8.
24.
John
3.
36.
John
16.
9.
And
Jesus
Christ
not
only
commands
all
Men
to
repent
and
believe
on
him
,
and
threatens
all
with
Death
that
refuse
to
believe
,
but
also
hath
promised
Life
and
Salvation
to
all
without
exception
,
which
shall
believe
;
John
3.
16.
&
11.
25
,
26.
1
Pet.
2.
6.
And
also
by
many
sweet
encouraging
ways
,
labours
to
induce
them
to
believe
.
Sometimes
he
presents
them
with
his
great
Love
,
John
3.
16.
Tit.
3.
4.
sometimes
with
his
Mercy
and
tender
Compassion
,
Exodus
34.
6.
Luke
1.
72.
sometimes
with
his
delight
in
shewing
Mercy
,
Micha
7.
18.
Ezek.
33.
11.
and
with
his
desire
after
their
Salvation
,
1
Tim.
2.
4.
At
other
times
with
the
great
trouble
of
his
Soul
at
their
stubborn
courses
,
and
that
because
if
they
persisted
in
them
,
it
would
bring
destruction
to
them
,
Ezek.
18.
31.
Jer.
44.
4.
likewise
shewing
what
Glory
would
accrue
to
them
,
Ephes.
1.
6
,
12.
Now
to
think
,
or
say
,
that
under
all
these
Expressions
of
Love
and
Desire
to
save
Mankind
,
he
hath
past
and
sealed
a
firm
Decree
in
his
Eternal
Counsel
to
the
contrary
,
is
a
great
dishonour
done
to
God
,
making
him
guilty
of
horrid
and
notorious
Hypocrisy
,
to
destroy
his
Creatures
under
the
specious
pretence
of
Justice
and
shewing
Mercy
;
and
as
a
great
[
*
](A61301-e33720-b)
*
The
Lord
Russel's
Speech
.
Statesman
once
said
,
To
kill
by
Forms
and
Subtilties
of
Law
,
is
the
worst
sort
of
Murders
.
And
to
destroy
Millions
of
Persons
under
a
colour
of
Mercy
and
Good-will
,
is
like
a
Cat
playing
with
a
Mouse
,
and
making
sport
with
other
Mens
miserys
,
and
one
of
the
greatest
Cruelties
in
the
World
;
which
Doctrine
I
am
sure
is
altogether
inconsistent
with
his
incomprehensible
Justice
.
Mar.
I
deny
that
which
I
hold
clasheth
against
,
or
oppugneth
the
Justice
of
God
;
't
is
true
,
it
sheweth
there
is
much
of
Sovereignty
in
God
,
but
nothing
of
Injustice
;
he
doth
but
leave
the
Dog
in
his
Vomit
,
the
Viper
to
his
own
Poison
:
and
as
Philetus
said
before
,
God
was
not
bound
to
bring
forth
a
Saviour
for
any
of
fallen
Mankind
;
nor
is
he
obliged
to
give
restituent
Grace
to
fallen
Man
:
so
that
this
Preterition
is
not
a
substraction
of
any
inherent
Grace
,
but
a
suspension
of
Assistance
,
for
God
may
do
what
he
will
with
his
own
,
and
there
can
be
no
injustice
in
it
.
May
not
God
,
who
is
the
Supreme
Lord
of
all
,
deny
a
free
Benefit
,
without
wrong
to
his
Justice
?
Besides
,
God
is
not
bound
to
restore
to
Man
a
Power
to
believe
,
because
he
once
had
it
,
and
lost
it
through
his
own
fault
.
Philad
.
Most
of
this
I
have
answered
already
,
and
so
shall
say
the
less
to
it
now
:
I
believe
that
the
God
of
Heaven
is
not
absolutely
bound
to
any
Man
,
but
hath
free
liberty
to
dispense
his
Favour
where
and
to
whom
he
will
;
yet
hath
he
engaged
himself
for
our
assistance
(
if
we
be
not
wanting
to
our selves
)
to
let
in
such
spiritual
strength
as
to
inable
us
to
perform
that
Duty
that
is
required
of
us
:
the
Lord
always
giveth
strength
where
he
giveth
a
Command
,
or
else
the
neglect
of
it
will
not
be
their
condemnation
;
if
it
was
not
so
,
he
would
be
,
as
the
evil
Servant
stiled
him
,
a
hard
Master
,
reaping
where
he
hath
not
sawed
,
&c.
or
like
Pharaoh
whom
God
punished
as
a
Tyrant
,
to
deny
Straw
,
and
yet
require
the
tale
of
Brick
;
to
require
obedience
to
his
Divine
Will
,
and
yet
deny
supernatural
Grace
,
without
which
it
was
impossible
for
them
to
keep
it
.
But
if
your
Doctrine
be
true
,
Persons
are
required
to
believe
,
and
are
condemned
for
not
believing
,
and
yet
God
hath
shut
them
under
unbelief
,
they
have
no
power
to
believe
,
and
God
hath
decreed
they
shall
never
have
a
power
to
believe
whilst
they
live
;
nay
,
he
not
only
denys
a
Power
to
believe
,
but
a
Christ
to
believe
in
:
the
greatest
part
of
Men
have
no
more
part
in
Christ
,
and
the
Covenant
of
Grace
,
than
the
Devils
have
;
and
yet
the
Gospel
is
to
be
preached
to
all
for
the
obedience
of
Faith
.
Is
not
this
a
piece
of
the
highest
Blasphemy
,
making
the
great
Creator
as
vile
and
treacherous
as
a
Creature
;
yea
,
to
make
the
Almighty
subject
to
the
most
servile
Art
of
Flattery
,
pretending
one
thing
,
when
the
contrary
is
really
intended
?
as
if
the
Lord
designed
to
sport
himself
●…th
the
ruin
and
destruction
of
miserable
Man
.
This
would
be
the
visible
effects
of
injustice
and
guile
in
God
;
and
it
would
be
mere
folly
in
Man
to
walk
in
any
Christian
Practice
.
Philet
.
I
would
not
have
you
,
Philetus
,
wade
too
deep
into
God's
Secrets
:
there
are
different
Intentions
in
God
in
affording
the
Gospel
,
which
we
know
not
of
;
and
we
may
say
,
O
the
height
,
and
depth
,
both
of
the
Wisdom
and
Knowledg
of
God
,
&c.
No
Creature
knows
the
ground
and
reason
why
God
in
his
Wisdom
doth
so
order
the
Affairs
of
the
World
as
he
doth
;
nor
why
the
Gospel
is
sent
to
one
more
than
to
another
,
especially
the
Word
of
his
Grace
to
Salvation
;
this
only
comes
by
Divine
Counsel
,
Acts
13.
26.
To
you
is
the
Word
of
this
Salvation
sent
.
Philad
.
Truly
,
Philetus
,
you
are
one
of
those
that
stand
in
need
of
the
same
Caution
as
you
give
me
,
for
if
you
did
not
carry
it
at
too
great
a
height
of
confidence
,
you
would
not
take
liberty
to
speak
of
God's
Decrees
,
and
of
the
Transactions
of
Heaven
,
as
if
you
fully
knew
the
Lord's
Secrets
:
or
how
dare
you
speak
of
such
Decrees
to
be
in
God
,
which
he
hath
no
where
revealed
in
his
Word
,
nay
which
are
contrary
to
it
?
and
so
set
the
Secret
Will
,
and
Revealed
Will
of
God
,
to
wage
W●…
one
with
the
other
,
and
set
the
Decrees
of
God
,
and
his
Commands
,
at
open
defiance
.
I
do
acknowledg
,
that
the
way
which
God
takes
about
the
Government
of
the
World
,
and
in
his
Wisdom
,
&c.
as
Rom.
11.
33.
is
an
unfathomable
depth
,
and
is
so
unconceivable
and
incomprehensible
,
that
it
is
above
all
comprehension
of
Men
and
Angels
:
I
also
grant
that
it
may
be
consistent
,
both
with
the
Wisdom
and
Mercy
of
God
,
to
vouchsafe
a
greater
means
of
Grace
,
Light
,
and
Knowledg
,
and
of
Salvation
,
to
some
more
than
to
others
.
Philet
.
How
can
Persons
be
saved
without
Faith
?
for
whatsoever
is
not
of
Faith
,
is
Sin
:
and
how
shall
they
believe
of
him
of
whom
they
have
not
heard
?
and
how
can
any
preach
the
Gospel
as
they
ought
,
except
they
be
sent
?
Some
the
Word
of
Salvation
is
sent
to
,
and
not
to
others
;
you
know
the
Apostle
was
forbid
to
preach
the
Word
in
Asia
,
Acts
16.
6.
and
when
they
assayed
to
go
into
Bithynia
,
the
Spirit
suffered
them
not
,
ver.
7.
Philad
.
For
what
reason
God
would
not
that
the
Gospel
should
at
that
time
be
preached
by
Paul
and
Timothy
in
Asia
,
is
hid
from
us
;
he
might
have
many
,
either
that
he
would
make
use
of
their
Ministry
somewhere
else
,
or
that
he
had
appointed
some
others
to
the
Work
;
whatsoever
it
was
,
certainly
the
Reason
is
not
to
be
brought
from
God's
absolute
Decree
of
Reprobation
,
as
Calvin
upon
this
place
doth
:
for
it
is
certain
that
the
Gospel
was
at
least
soon
after
preached
,
and
that
in
this
place
by
Paul
himself
;
so
that
Demetrius
the
Siver-smith
did
greatly
lament
the
admirable
progress
of
the
Gospel
in
Asia
,
Acts
19.
26.
And
in
the
10th
Verse
you
may
see
that
Paul
continued
for
the
space
of
two
years
at
Ephesus
,
which
was
the
Metropolis
of
Asia
,
insomuch
that
it
was
said
,
That
all
they
that
dwelt
in
Asia
heard
the
Word
of
the
Lord
Jesus
,
both
Jews
and
Greeks
.
Mar.
But
all
Men
have
not
the
Gospel
preached
to
them
,
nor
the
same
Light
and
Means
to
know
the
Lord
,
and
so
come
to
believe
in
him
:
and
surely
if
Christ
died
for
all
Men
,
for
the
whole
World
,
he
would
have
sent
amongst
them
the
Word
of
Life
,
and
removed
out
of
the
way
all
those
things
which
he
knew
would
have
hindered
their
Salvation
;
and
therefore
I
cannot
think
but
all
those
Nations
which
the
Gospel
is
not
sent
to
,
are
left
by
the
Lord
in
the
Fall
,
and
reserved
for
Eternal
Punishment
.
Philad
.
As
it
was
in
Paul's
time
,
so
it
is
now
:
the
Jews
prided
themselves
against
the
Gentiles
,
as
being
the
only
Elect
People
,
and
the
Gentiles
but
Reprobates
and
Cast-aways
;
and
so
do
such
as
you
are
at
this
day
,
by
the
Nations
which
have
not
the
Gospel-light
(
as
I
have
often
heard
to
my
great
grief
)
even
damn
them
by
whole-sale
,
looking
upon
them
little
better
than
Devils
.
What
tho
the
Lord
,
according
to
his
manifold
Wisdom
,
is
pleased
to
vouchsafe
a
greater
sufficiency
of
means
to
know
the
Lord
,
and
to
know
what
God
hath
done
for
them
,
and
by
the
Gospel
reveals
those
things
,
which
otherwise
in
an
ordinary
way
could
not
be
known
to
one
Nation
,
or
one
Age
and
Generation
of
Men
more
than
another
;
yet
knowing
,
and
by
daily
experience
finding
God
to
be
infinite
in
Goodness
and
Mercy
,
I
cannot
but
believe
he
hath
effectually
provided
for
their
Salvation
as
well
as
ours
,
tho
the
ordinary
means
is
wanting
,
as
at
this
day
in
many
parts
of
the
World
:
for
tho
Faith
is
not
now
begotten
in
them
by
preaching
and
hearing
,
as
with
us
at
this
day
;
yet
God
hath
many
ways
to
instruct
,
and
communicate
his
Will
to
Man
,
Job
33.
yea
to
reveal
Christ
in
such
manner
and
ways
as
may
be
available
;
for
Jesus
Christ
,
who
took
Man's
Nature
upon
him
,
and
who
hath
taken
away
their
original
Guilt
,
and
who
enlightens
every
Man
that
comes
into
the
World
,
may
,
by
the
Operation
of
his
Spirit
(
how
and
when
he
pleaseth
)
so
help
them
to
improve
their
single
Talent
of
Reason
,
and
the
Light
set
up
in
their
Consciences
,
which
may
so
perfect
what
is
wanting
of
the
ordinary
means
,
that
many
thousands
,
according
to
our
Saviour's
words
,
Mat.
8.
11.
shall
come
from
the
East
and
the
West
,
and
sit
down
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdom
of
Heaven
,
when
the
Children
of
the
Visible
Kingdom
,
or
Church
,
who
judged
themselves
the
sole
Inheritors
of
it
,
and
all
the
rest
of
the
World
but
Castaways
,
shall
be
shut
out
:
and
if
you
look
Psal.
87.
you
may
see
that
those
that
had
their
natural
Birth
in
Rahab
,
Tyre
,
Ethiopia
,
Philistia
,
Babylon
,
shall
be
accounted
as
born
in
the
Spiritual
Zion
,
or
Church
of
God
.
And
tho
the
Lord
in
his
Wisdom
and
Mercy
,
is
pleased
to
vouchsafe
a
greater
measure
of
Grace
,
Light
,
and
Knowledg
,
and
of
Salvation
,
unto
us
than
unto
them
;
yet
hath
not
God
left
himself
without
Witness
,
all
the
common
Providences
of
God
being
given
to
direct
Men
to
seek
the
Lord
.
In
Rom.
2.
14
,
15.
we
read
,
that
the
Gentiles
which
have
not
the
Law
,
do
by
Nature
the
things
,
&c.
That
Law
which
was
given
in
two
Tables
of
Stone
,
was
that
which
was
purely
moral
,
and
imprinted
in
their
Hearts
;
namely
,
that
God
is
to
be
worshipped
,
that
Parents
should
be
honoured
,
and
in
a
word
,
to
do
to
all
as
they
would
be
done
to
:
These
were
Duties
written
in
he
very
Book
of
Nature
;
and
,
tho
they
have
not
the
Evangelical
Law
in
the
preaching
of
the
Gospel
as
we
have
,
become
a
Law
to
themselves
;
and
by
observing
the
Dictates
of
that
Light
,
living
up
to
a
true
informed
Conscience
,
and
to
that
Law
which
warreth
against
the
rebellious
Lusts
in
their
Members
,
have
gradually
so
prevailed
with
them
,
as
to
bring
them
to
a
good
measure
of
conformity
to
the
Will
of
God
,
and
have
quite
outdone
many
Christians
in
their
practices
.
Mar.
What
tho
;
yet
if
Christ
,
as
Mediator
,
be
not
some-way
made
known
to
Men
,
they
are
lost
for
ever
;
He
that
believeth
on
the
Son
hath
Life
,
and
he
that
believeth
not
on
the
Son
hath
not
Life
.
But
you
seem
to
hold
,
that
it
is
not
absolutely
necessary
to
Salvation
to
know
Christ
,
and
him
crucified
,
as
Mediator
,
but
to
live
up
to
that
which
God
hath
manifested
to
them
,
and
to
have
some
Notions
of
Unisersal
Grace
and
Mercy
in
the
Divine
Essence
:
But
I
must
tell
you
,
all
that
ever
were
saved
before
Christ
came
,
were
saved
,
not
by
living
up
to
that
Light
which
God
had
given
to
all
Men
,
or
by
living
up
to
a
true
conformity
to
the
Law
planted
in
their
Hearts
,
or
by
believing
God
was
merciful
and
gracious
,
but
by
believing
on
Christ
who
was
to
come
to
be
a
Sacrifice
for
their
Sins
;
and
all
that
are
saved
since
our
Saviour's
coming
,
do
in
some
measure
know
and
believe
in
Jesus
Christ
that
died
without
the
Gates
of
Jerusalem
.
Philad
.
Have
you
forgot
that
you
told
me
that
I
went
too
far
to
assert
the
Salvation
of
all
those
that
died
in
Infancy
,
I
not
being
the
Sovereign
Lord
and
Judg
of
all
?
and
now
are
you
not
guilty
of
the
same
,
thus
to
determine
the
final
State
of
all
Men
,
both
before
and
since
Christ's
coming
in
the
Flesh
,
as
if
none
were
saved
but
only
such
as
distinctly
knew
Jesus
Christ
,
the
Seed
of
the
Woman
,
that
was
to
break
the
Serpent's
Head
,
as
he
that
was
to
offer
himself
a
Sacrifice
for
Sin
,
seeing
I
believe
neither
you
nor
any
other
is
able
to
prove
,
that
no
Heathen
wanting
the
Letter
of
the
Gospel
,
and
the
Oral
Ministry
of
it
,
which
is
the
ordinary
Means
to
beget
Faith
,
never
yet
believed
on
God
to
Justification
,
or
were
accepted
with
him
?
And
whereas
you
say
,
none
can
be
saved
who
diligently
frame
their
Lives
according
to
the
Light
God
hath
given
them
,
or
live
in
a
true
conformity
to
the
Law
written
in
their
Hearts
:
This
is
but
your
presumption
;
for
if
God
hath
given
them
no
other
Law
or
Light
to
walk
by
,
't
is
far
more
safe
to
leave
them
to
the
Lord
(
who
will
not
gather
where
he
hath
not
strewed
)
than
thus
to
censure
them
;
for
where
much
is
given
,
much
is
required
.
Mr.
Baxter
tells
us
,
More
proof
,
pag.
95.
That
as
the
Jews
had
,
by
Promises
,
Prophecies
,
and
Types
,
more
means
to
know
God
than
other
Nations
;
so
they
were
answerably
obliged
to
more
Knowledg
and
Faith
than
other
Nations
were
that
had
not
or
could
not
have
their
means
.
Yea
,
Mr.
Calvin
,
in
his
Epistle
to
the
French
New
Testament
,
as
quoted
by
Mr.
Goodwin
,
says
,
After
Adam
was
left
in
such
confusion
,
he
was
fruitful
in
his
cursed
Seed
,
to
bring
forth
a
Generation
like
to
himself
,
vicious
,
perverse
,
void
and
destitute
of
all
Good
,
and
abounding
in
Evil
;
nevertheless
the
Lord
of
his
Mercy
(
who
doth
not
only
love
,
but
is
himself
Love
and
Charity
)
being
yet
willing
,
by
his
infinite
Goodness
,
to
love
that
which
is
not
worthy
of
Love
,
hath
not
altogether
lost
and
overwhelmed
Men
as
their
Sins
did
require
,
but
hath
supported
them
in
Sweetness
and
Patience
,
giving
them
time
and
leasure
to
return
to
him
,
and
set
themselves
to
that
Obedience
from
which
they
had
strayed
;
and
tho
he
did
suffer
them
to
go
after
the
desires
and
wishes
of
their
own
Hearts
,
without
Law
,
without
Government
,
without
any
correction
by
his
Word
,
yet
he
hath
given
them
warning
enough
,
which
might
have
incited
them
to
seek
,
taste
,
and
find
him
,
to
know
and
honour
him
as
it
behoveth
them
:
for
he
hath
lifted
up
every
where
,
and
in
all
places
and
things
,
his
Ensign
and
Arms
,
that
there
were
none
could
pretend
ignorance
of
the
knowledg
of
so
Sovereign
a
Lord
;
for
that
in
all
parts
of
the
World
,
in
Heaven
and
in
Earth
,
he
hath
written
and
engraven
the
Glory
of
his
Might
,
Goodness
,
Wisdom
and
Eternity
.
St.
Paul
therefore
saith
true
,
That
the
Lord
never
left
himself
without
Witness
,
even
towards
those
to
whom
he
hath
not
sent
the
Knowledg
of
his
Word
;
forasmuch
as
all
Creatures
might
be
Witnesses
and
Messengers
of
his
Glory
unto
all
Men
,
to
draw
them
to
seek
him
;
and
having
found
him
,
to
welcome
him
and
do
him
Homage
,
according
to
the
Dignity
of
a
Lord
so
Good
,
so
Powerful
,
so
Wise
and
Eternal
;
and
also
did
help
each
other
in
its
place
to
this
Guest
;
for
the
Birds
singing
,
sung
God
,
Beasts
cried
aloud
to
him
,
the
Elements
stood
in
fear
of
him
,
Mountains
reasoned
with
him
,
Rivers
and
Fountains
cast
their
Eyes
upon
him
,
Herbs
and
Flowers
smiled
upon
him
;
altho
indeed
there
was
no
necessity
to
seek
him
very
far
,
by
reason
that
each
one
might
find
him
in
his
own
self
,
being
that
we
are
all
kept
up
and
preserved
by
his
Virtue
dwelling
in
us
:
in
the
mean
while
,
for
to
manifest
more
amply
his
Goodness
and
Infinite
Clemency
among
Men
,
he
hath
not
contented
himself
to
instruct
them
all
by
such
Documents
as
we
have
exprest
,
but
hath
especially
given
to
understand
his
Voice
to
a
certain
People
.
Surely
here
Mr.
Calvin
hath
acknowledged
that
God
hath
vouchsafed
sufficient
Means
to
all
whereby
to
come
to
the
knowledg
of
him
,
and
consequently
to
repent
and
believe
in
him
.
Philet
.
But
without
Christ
,
and
a
Work
of
Grace
upon
the
Heart
,
and
Faith
in
him
,
none
can
be
saved
;
doth
not
our
Saviour
tell
Nicodemus
,
John
3.
5.
Except
a
Man
be
born
again
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
?
That
is
,
he
cannot
be
saved
.
Philad
.
Do
you
think
our
Saviour
did
there
mean
the
Kingdom
of
Glory
?
Philet
.
Yea
,
doubtless
.
Philad
.
I
rather
think
that
Christ
spoke
it
of
the
Kingdom
of
Grace
,
or
the
Visible
Church
of
Christ
,
that
none
could
not
,
or
at
least
wise
ought
not
come
into
it
without
Regeneration
and
holy
Baptism
;
yet
may
a
Person
be
a
Member
of
the
Universal
Church
,
yea
and
be
received
a
Member
of
the
Triumphant
Church
in
Heaven
,
that
may
not
be
a
Member
of
the
Visible
Church
of
Christ
here
on
Earth
:
for
there
are
two
sorts
of
Persons
that
cannot
(
in
an
ordinary
way
)
be
regenerated
and
born
again
,
which
yet
may
and
shall
go
to
Heaven
,
to
wit
,
Children
and
Idiots
.
So
tho
it
is
a
truth
,
that
without
Jesus
Christ
there
can
be
no
Salvation
;
yet
if
there
is
no
Salvation
without
believing
on
the
Name
of
the
Lord
Jesus
,
what
then
will
become
of
these
,
and
all
dying
Infants
,
who
neither
have
Faith
,
nor
are
regenerated
?
and
yet
they
shall
have
Salvation
by
him
.
Now
as
God
hath
one
way
to
bring
Persons
of
Age
to
Heaven
,
and
another
way
to
bring
infants
,
why
may
not
those
that
never
had
the
means
to
know
the
Mediator
particularly
and
distinctly
,
have
Salvation
by
him
?
Infants
,
and
those
many
millions
of
Heathens
in
some
remote
parts
of
the
Earth
,
to
whom
the
Gospel
was
never
preached
,
must
unavoidablely
and
eternally
perish
,
if
God
hath
provided
no
other
means
of
Salvation
by
Christ
,
than
such
a
way
of
preaching
it
,
as
is
vouchsafed
to
us
.
We
know
that
the
Judgment
of
God
will
be
according
to
Equity
:
he
knows
what
he
hath
laid
down
,
what
he
hath
given
,
and
what
to
require
,
and
how
to
reward
every
Man
according
to
his
Works
;
and
his
Mercys
are
infinitely
extended
over
all
his
Works
;
and
he
is
not
so
severe
as
to
exact
more
than
frail
Man
is
able
to
perform
,
but
according
to
what
light
and
knowledg
he
hath
given
him
;
and
whosoever
worship
God
,
and
do
his
Will
,
according
to
the
manifestation
which
he
hath
given
them
of
his
Will
,
shall
be
accepted
of
him
,
Acts
10.
34
,
35.
He
that
improves
one
Talent
well
,
shall
be
accepted
as
well
as
he
that
improves
five
;
for
surely
the
Almighty
will
never
require
any
more
of
a
Man
than
he
hath
given
him
:
therefore
I
believe
that
all
those
that
are
obedient
to
that
Light
or
Law
which
the
Lord
hath
given
them
,
endeavouring
according
to
their
measure
an
exact
conformity
to
the
Divine
Will
,
shall
be
happy
;
and
it
would
be
a
great
piece
of
uncharitableness
to
exclude
them
from
all
interest
in
Christ
,
and
to
allow
none
to
have
any
saving
benefit
by
Christ's
Death
but
such
as
own
the
true
Orthodox
Faith
(
as
it
is
called
by
some
)
we
may
by
this
damn
by
wholesale
,
not
only
all
the
Gentile
Nations
,
but
also
most
other
Christians
who
have
erred
in
Judgment
,
and
have
unwittingly
mistaken
the
Truth
,
〈◊〉
God
forbid
.
Tho
many
in
our
days
〈◊〉
that
without
hopes
or
sense
of
their
●ondition
)
exclude
them
from
any
part
in
Christ
,
or
the
Church
of
God
,
as
did
the
Jews
of
old
,
who
reputed
themselves
the
only
Children
of
the
Kingdom
,
boasted
of
their
Privileges
,
as
having
Abraham
to
their
Father
,
and
cried
the
Temple
of
the
Lord
,
how
much
soever
they
abused
the
means
,
and
neglected
God
,
and
reputed
the
Gentiles
but
Castaways
not
being
circumcised
,
nor
brought
into
the
visible
Jewish
Church-state
;
yet
had
the
Lord
a
regard
to
them
,
when
the
Visible
Church-state
extended
it self
no
farther
than
the
Familys
of
Abraham
,
Isaac
,
and
Jacob
,
as
appears
by
the
effect
which
God's
Spirit
had
upon
many
others
,
as
Job
,
Melchizedeck
,
&c.
And
how
did
the
Lord
secretly
teach
and
instruct
Abimclech
,
Nebuchadnezzar
,
Cyrus
,
Darius
,
in
the
Old
Testament
?
And
the
Heathens
have
at
this
day
,
and
before
Christ's
coming
in
the
flesh
had
some
glimpse
of
his
coming
into
the
World
,
as
may
be
seen
in
the
Sibyls
Verses
,
and
many
others
:
nay
,
they
came
to
injoy
in
some
measure
the
Doctrine
of
Christ's
coming
;
and
hath
not
the
Gospel-sound
gone
thro
the
World
?
and
Paul
saith
,
that
the
Gentiles
,
who
did
by
Nature
the
things
contained
in
the
Law
,
Rom.
2.
were
counted
the
Circumcision
;
yea
,
the
Law
should
judg
those
that
are
circumcised
in
the
Flesh
,
if
they
broke
it
:
and
so
tho
many
boast
of
the
Word
and
Sacrament
of
the
Gospel
amongst
them
,
and
despise
others
,
tho
the
Means
of
Grace
be
abused
,
the
Gospel-Call
neglected
,
the
Grace
of
God
turned
into
wantonness
,
and
seek
Gain
by
pretending
Godliness
;
yet
those
that
have
less
means
,
and
yet
have
obeyed
them
,
shall
be
received
,
and
others
rejected
;
for
many
are
called
,
but
few
chosen
.
And
I
beseech
you
all
that
set
light
by
them
,
take
heed
lest
you
become
guilty
of
as
great
a
Sin
as
the
Heathen
Nations
are
in
worshiping
false
Gods
,
by
imputing
that
to
the
true
God
,
which
is
proper
only
to
the
Devil
;
for
it
was
the
saying
of
a
very
Learned
Man
,
Mr.
Withers
in
his
Paraphrase
upon
the
Lord's
Prayer
,
page
94.
speaking
something
of
the
Doctrine
of
Reprobation
without
respect
to
Sin
,
That
whatsoever
opinion
others
may
have
of
it
,
I
conceive
that
all
the
Idolatries
of
the
Heathens
heretofore
,
in
communicating
to
Men
,
Beasts
or
Devils
,
the
Honour
and
Attributes
which
are
due
to
God
only
,
yea
and
the
crucifying
of
Christ
added
thereunto
,
amount
not
to
so
hainous
an
Offence
as
their
Crimes
who
are
knowingly
guilty
of
this
Sin
;
because
it
seems
to
me
more
pardonable
to
ascribe
to
a
base
Creature
part
of
that
Honour
which
is
due
to
God
,
than
to
impute
that
unto
him
which
is
proper
to
none
but
the
Devil
.
And
in
his
Parallello-Grammaton
,
p.
61.
he
saith
,
That
it
is
an
extraordinary
high
affront
put
upon
God
,
and
more
heinous
than
Murder
,
Adultery
,
and
all
other
mere
carnal
Sins
whatsoever
,
yea
more
heinous
than
those
the
Jews
committed
by
their
Idolatries
,
killing
the
Prophets
,
and
crucifying
Christ
in
the
Elesh
,
for
the
last
was
but
a
Sin
against
his
Humanity
,
and
their
Idolatries
but
the
ascribing
some
part
of
that
Honour
to
the
Creature
which
is
due
to
God
only
;
whereas
the
limiting
God's
Universal
Grace
in
Christ
,
with
the
concomitant
Doctrine
,
and
the
Consequences
thence
arising
,
and
the
imputing
to
God
an
eternal
Reprobation
of
the
greatest
part
of
Mankind
,
before
they
had
done
good
or
evil
,
for
those
Sins
which
they
blasphemously
say
he
necessitates
them
to
commit
,
to
shew
his
Justice
,
and
manifest
his
hatred
to
Sin
,
is
a
despoiling
him
of
his
Divine
Nature
,
and
ascribing
unto
him
that
which
belongs
only
to
the
Devil
.
Mar.
That
which
the
Gentiles
receive
,
is
but
common
Grace
,
and
the
improvement
of
any
common
Gift
will
not
save
any
;
and
should
the
Gospel
be
preached
to
them
,
it
would
be
of
no
saving
use
to
them
unless
there
be
special
Grace
in
the
Soul
.
Philet
.
That
's
true
,
the
Gospel
may
be
preached
a
thousand
times
over
,
and
yet
without
the
mighty
Power
of
God
none
can
receive
it
;
't
is
not
the
Power
of
God
to
Salvation
,
't
is
but
the
external
Offers
of
Grace
,
or
the
external
Dispensation
of
Grace
by
the
Word
.
Philad
.
Here
's
off
and
one
sometimes
Christ
died
for
all
,
that
the
Gospel
might
be
preached
to
all
,
and
those
that
the
Gospel
is
not
sent
to
,
you
look
upon
them
Castaways
;
and
yet
at
last
whether
it
be
sent
or
not
,
't
is
all
one
,
there
's
nothing
in
it
but
a
dead
Letter
:
but
,
pray
tell
me
,
is
not
the
Gospel
called
the
Ministry
of
the
Spirit
?
Philet
.
Yea
,
in
opposition
to
the
Law
.
Philad
.
Well
then
,
I
must
tell
you
,
that
there
is
such
a
power
of
the
Spirit
accompanying
of
it
(
where
it
is
faithfully
preached
)
as
is
sufficient
for
the
conversion
of
Sinners
,
or
to
leave
them
without
excuse
if
they
believe
it
not
,
yea
to
judg
them
at
the
last
day
:
tho
't
is
true
,
't
is
but
the
instrumental
Means
to
beget
Souls
to
God
;
for
the
original
cause
of
our
conversion
is
the
Love
of
God
the
Father
,
John
3.
16.
Rom.
5.
6
,
8
,
10.
1
Pet.
3.
18.
The
Blood
of
Christ
is
the
meritorious
Cause
,
the
efficient
or
working
Cause
is
the
Power
of
God's
Grace
or
Spirit
,
the
Ministerial
Cause
is
the
preaching
of
the
Gospel
,
Rom.
10.
so
tho
God
alone
decrees
it
,
Christ
alone
meriteth
it
,
the
Spirit
sealeth
it
,
yet
the
Gospel
revealeth
it
,
Faith
apprehendeth
it
,
and
so
persons
come
to
be
justified
and
saved
:
So
tho
God
,
Christ
,
and
the
Spirit
,
are
the
efficient
Cause
of
Righteousness
and
Salvation
,
yet
the
instrumental
Means
of
Salvation
is
not
to
be
cast
away
.
Philet
.
But
there
must
be
special
Grace
in
the
Soul
before
God
calls
any
by
the
Gospel
,
or
else
they
could
not
give
consent
to
his
Call
:
No
,
there
must
be
a
Principle
of
Grace
infused
into
the
Souls
of
Men
,
or
they
could
not
consent
.
To
say
the
stony
Heart
,
dead
Man
,
old
Nature
,
gives
consent
,
is
very
incongruous
;
the
Tree
must
first
be
good
before
it
can
produce
good
Fruit
,
there
must
be
first
a
Sun
,
then
a
Beam
;
first
a
Fountain
,
then
a
Stream
.
Philad
.
It
seems
by
what
you
say
,
a
Man
must
be
a
spiritual
Man
before
the
Lord
calls
him
,
and
before
he
hears
or
receives
the
Word
;
which
is
a
mistake
,
for
there
is
no
Man
but
is
carnal
before
he
receiveth
the
teaching
of
the
Almighty
,
and
by
receiving
the
teachingof
the
Lord
,
becomes
spiritual
;
for
Faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
.
Mr.
Brown
,
in
his
Scripture
Redemption
,
saith
,
James
1.
18.
Of
his
own
Will
begat
he
us
,
by
the
Word
of
Truth
;
't
is
a
Life-Creating
Word
,
John
6.
63.
and
therefore
called
the
Word
of
Life
,
Phil.
2.
16.
because
through
and
by
the
word
Life
is
wrought
in
us
,
John
5.
25.
and
Faith
wrought
in
us
,
Rom.
10.
and
is
a
glorious
Instrument
of
God's
saving
Power
,
Rom.
1.
16.
and
called
the
Grace
of
God
,
Acts
13.
47.
that
comes
to
us
by
his
Grace
.
Heb.
12.
1.
1
Pet.
5.
12.
and
this
way
are
we
to
expect
Grace
from
him
;
and
where
the
Word
of
Life
is
preached
,
there
and
then
God
seeks
,
and
sues
to
us
to
receive
his
Grace
;
yea
,
and
through
the
Spirit
bestows
so
much
Grace
upon
all
Men
,
when
the
Word
of
Faith
is
preached
,
as
is
sufficient
to
beget
Faith
in
them
,
and
to
carry
on
their
saving
Conversion
gradually
unto
the
end
,
Mat.
11.
21.
Titus
3.
4.
1
Pet.
1.
23.
&
2.
9.
James
1.
18.
2
Cor.
3.
6.
Heb.
4.
12.
observe
Acts
26.
18.
Dr.
Holmes
upon
the
Golden
Chain
of
Salvation
,
page
158.
upon
the
Question
,
How
shall
I
come
by
the
gift
of
Faith
?
Answers
,
That
the
same
Gospel
that
offers
Christ
,
operates
Faith
;
the
same
Spirit
that
inspired
the
Penmen
of
the
Holy
Scriptures
,
doth
co-operate
,
and
it
operates
in
the
Ministry
of
the
Gospel
upon
those
that
wait
upon
it
.
Mr.
Perkins
on
Rev.
2.
13.
saith
,
That
the
preaching
of
the
Gospel
hath
in
it
a
Divine
Power
to
beget
Souls
to
the
Lord
.
Philet
.
I
believe
those
that
the
Gospel
is
preached
to
,
if
they
unfeignedly
repent
of
their
Sins
,
believe
on
him
,
shall
without
all
question
be
saved
by
and
through
the
Death
of
Christ
;
for
the
reason
why
Men
are
condemned
,
is
,
because
they
believe
not
on
the
only
begotten
Son
of
God
.
Philad
.
Well
said
,
Philetus
,
now
you
have
ruin'd
your self
upon
these
two
Points
,
which
you
have
laboured
this
day
to
avoid
.
The
first
is
this
,
That
Christ
died
for
those
that
miss
Salvation
through
unbelief
;
for
if
the
Lord
by
the
Gospel
promised
Salvation
to
all
Men
,
without
exception
,
in
case
they
do
believe
on
Christ
(
which
you
cannot
deny
)
it
roundly
follows
that
Christ
must
needs
have
purchased
it
for
them
by
his
Blood
;
for
there
is
no
Salvation
without
Remission
of
Sins
,
nor
no
Remission
without
shedding
of
Blood
:
neither
could
their
believing
procure
any
other
Salvation
to
them
,
but
only
that
which
was
fully
purchased
for
them
by
the
Blood
of
Christ
,
there
being
no
Salvation
for
any
Man
upon
any
Terms
or
Conditions
whatsoever
,
unless
Christ
hath
purchased
it
for
them
by
his
Blood
.
Therefore
unless
you
do
suppose
that
Christ
shed
his
Blood
for
all
,
you
cannot
say
with
any
truth
,
that
if
they
believe
they
shall
be
saved
:
Can
you
imagine
that
their
believing
,
or
not
believing
,
should
any
ways
alter
the
Lord's
Intentions
concerning
them
in
the
Death
of
Christ
,
or
cause
them
to
be
bought
with
his
Blood
,
which
were
not
bought
before
?
or
whether
doth
the
Lord
in
the
Gospel
assure
Persons
of
such
a
Salvation
which
was
never
so
much
as
intended
to
be
purchased
for
them
?
This
would
be
to
represent
the
Lord
extreamly
unlike
himself
,
which
none
dare
affirm
that
have
any
regard
to
the
Honour
and
Glory
of
God
.
The
second
is
this
,
That
those
that
perish
through
unbelief
,
were
through
Grace
put
in
a
possibility
of
believing
and
imbracing
Christ
as
tendered
to
them
.
God
will
not
condemn
Souls
for
not
believing
that
which
was
impossible
for
them
to
believe
.
If
unbelief
be
the
condemning
Sin
,
and
that
Men
are
condemned
for
not
believing
,
it
follows
against
all
contradiction
,
that
all
Men
at
one
time
or
another
are
put
into
such
a
capacity
,
as
that
thro
the
Grace
of
God
they
may
be
saved
.
Thus
have
you
in
a
few
words
pull'd
down
with
your
own
hands
the
main
building
which
you
have
in
your
Discourse
this
day
laboured
to
make
stand
.
But
is
this
your
usual
way
,
to
do
and
undo
?
Have
you
not
told
us
,
that
God
gave
not
his
Son
to
die
for
all
,
and
yet
he
offers
his
Grace
to
all
;
and
that
there
is
no
Universal
Redemption
,
and
yet
Christ
is
universally
tendered
to
all
;
that
God
decreed
,
not
only
the
Suffering
,
but
the
Sins
of
the
Reprobates
,
and
yet
their
destruction
is
of
themselves
;
that
Men
miss
Salvation
because
of
unbelief
,
yet
God
never
gave
them
a
power
to
believe
,
nor
a
Christ
to
believe
in
;
and
that
Men
must
strive
to
lay
hold
upon
Christ
,
and
come
up
to
the
terms
upon
which
Salvation
is
tendred
and
promised
,
and
yet
have
no
power
to
do
it
,
but
are
as
passive
as
Stones
or
dead
Men
:
How
can
you
make
these
things
stand
together
?
Philet
.
I
said
at
the
first
that
I
feared
you
were
one
of
those
that
held
the
vile
Opinion
of
Free-will
.
Philad
.
This
term
of
Free-will
is
made
use
of
by
almost
every
captious
Person
,
and
cast
as
Dung
in
the
Face
of
many
of
the
Lord's
People
;
and
that
by
many
that
know
not
what
they
mean
by
it
.
I
have
often
heard
Free-will
mentioned
by
the
Tongues
,
and
in
the
Books
of
those
of
your
way
,
yet
I
never
,
to
my
knowledg
,
found
it
defined
;
but
surely
as
you
hold
it
,
or
suppose
others
to
hold
it
,
it
is
some
vile
Opinions
indeed
:
would
any
else
call
it
cursed
Free-will
;
and
those
that
they
think
hold
it
,
damned
Free-willers
;
or
in
their
Prayers
desire
that
God
would
confound
all
that
hold
it
?
Mar.
Why
,
do
you
not
pray
that
God
would
bring
down
Mystery
Babylon
,
and
all
others
her
Adherents
?
and
this
is
one
of
her
Master-pieces
,
&c.
't
is
the
Great
Dagon
.
Philad
.
Well
,
but
now
I
find
Free-will
as
much
owned
by
those
of
your
way
,
as
by
any
that
I
know
amongst
us
;
for
the
Assembly
of
Divines
,
in
their
Confession
of
Faith
,
Chap.
9.
expresly
say
,
God
hath
indued
the
Will
of
Man
with
that
natural
Liberty
,
that
it
is
neither
forced
,
nor
by
any
absolute
necessity
of
Nature
determined
to
do
good
or
evil
.
And
Mr.
Baxter
in
his
Preface
to
his
Call
to
the
Vnconverted
,
speaks
thus
,
For
Free-will
,
Origen
is
condemned
by
Epiphanius
for
saying
,
Man
had
lost
the
Image
of
God
:
this
Image
is
twofold
;
1st
.
Natural
,
that
is
,
Reason
and
Free-will
.
2ly
.
Qualitative
,
that
is
,
our
Holiness
;
this
is
lost
,
and
by
Grace
restored
.
And
he
farther
saith
,
That
Austin
as
well
as
Pelagius
,
Calvin
as
well
as
the
Arminians
,
the
Dominicans
as
well
as
the
Jesuits
,
all
generally
maintain
,
that
Man
hath
Free-will
.
Yea
,
he
tells
us
,
no
Man
of
Brains
can
deny
that
Man
hath
a
Will
naturally
free
,
and
is
a
self-determining
Principle
,
tho
not
freed
from
evil
dispositions
.
Can
you
name
any
amongst
us
that
hold
more
than
these
your
Brethren
hold
?
For
what
can
these
mean
by
it
less
than
this
,
that
the
Will
of
Man
now
after
the
fall
of
Adam
in
natural
Actions
,
is
as
free
as
ever
it
was
?
for
tho
by
the
Fall
of
Adam
,
all
the
Faculties
of
the
Soul
,
viz.
Reason
,
Judgment
,
Affections
,
Understanding
.
Will
,
Power
,
and
Freedom
to
act
,
are
greatly
bruised
,
much
weakned
and
dulled
,
yet
not
one
of
them
is
wholly
lost
;
and
indeed
the
Soul
would
be
a
nothing
if
it
be
denied
the
use
of
its
Faculties
;
for
as
the
Body
without
the
Spirit
is
dead
,
and
remains
a
lifeless
Bulk
,
even
so
is
the
Soul
if
it
doth
not
exert
it self
in
the
various
actings
and
operations
of
its
Power
:
and
indeed
if
we
have
not
a
Free-will
in
a
sufficient
Measure
,
to
do
or
leave
undone
,
chuse
or
refuse
,
then
were
our
Faculties
inferiour
to
those
of
Beasts
,
who
do
chuse
,
or
leave
,
such
means
of
preservation
as
are
set
before
them
;
and
as
the
Will
of
Man
in
natural
Actions
is
free
,
even
so
it
is
as
really
free
in
spiritual
,
when
it
is
made
so
by
the
Spirit
and
Grace
of
God
;
or
else
how
should
we
run
the
ways
of
God's
Commandments
,
if
we
have
not
the
liberty
of
our
Souls
,
and
will
to
do
it
?
Therefore
when
you
curse
and
damn
Free-will
,
and
Free-willers
at
that
rate
as
you
do
,
you
must
surely
mean
something
else
than
what
your
Friends
mean
,
or
what
I
mentioned
last
;
pray
tell
me
what
it
is
.
Mar.
Why
,
you
say
,
Men
may
be
saved
if
they
will
;
which
is
so
gross
an
Error
,
that
they
must
be
very
blind
that
cannot
see
it
;
for
if
it
was
so
,
Men
might
have
Heaven
for
willing
,
and
none
would
go
to
Hell
:
but
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
Mercy
,
Rom.
9.
16.
Philad
.
That
's
true
,
if
Men
might
have
Heaven
for
wishing
or
willing
,
few
would
be
so
fool-hardy
as
to
go
to
Hell
:
Who
would
,
but
with
Balaam
,
die
the
Death
of
the
Righteous
?
Who
would
but
have
all
Tears
wiped
away
from
their
Eyes
,
and
live
in
Bliss
and
Glory
,
if
God
would
save
Persons
for
their
good
Wishes
and
Desires
,
and
give
them
Heaven
tho
they
never
minded
it
all
their
days
so
as
to
please
God
?
they
deserve
to
go
to
Hell
,
that
would
not
have
Heaven
upon
this
account
,
that
think
Heaven
not
worth
a
Wish
.
And
as
to
your
Scriptures
,
the
Apostle
sheweth
that
the
Jews
had
a
Will
to
be
saved
;
and
the
reason
why
they
fell
short
of
Justification
,
was
not
for
want
of
willing
or
running
,
but
for
not
willing
and
running
in
a
right
way
;
they
sought
it
not
by
Faith
,
but
by
the
Works
of
the
Law
:
They
being
ignorant
of
God's
Righteousness
,
and
going
about
to
establish
their
own
,
Rom.
10.
3.
so
mist
of
Justification
:
But
surely
this
is
not
that
Free-will
you
so
much
cry
out
of
;
for
where
can
you
find
such
Free-willers
that
hold
Heaven
may
be
had
for
wishing
for
?
Philet
.
But
however
you
hold
,
that
you
have
naturally
such
a
power
and
freedom
of
Will
,
that
when
you
would
do
good
you
can
.
Philad
.
'T
is
a
mistake
,
we
do
not
say
we
have
it
from
Nature
,
but
from
Grace
;
for
as
we
are
in
our
depraved
Nature
,
we
can
neither
do
nor
will
ought
that
is
acceptable
and
good
:
but
as
in
Grace
we
may
,
for
then
to
will
is
present
with
us
;
yea
,
and
ever
since
the
Promise
was
made
,
that
the
Seed
of
the
Woman
should
bruise
the
Serpent's
Head
,
the
Lord
doth
first
or
last
enlighten
every
Man
that
cometh
into
the
World
,
vouchsafing
such
renewing
of
his
Will
,
and
such
a
perpetual
co-assistance
to
perform
what
shall
be
accepted
,
if
persons
do
not
wilfully
,
maliciously
,
and
finally
resist
his
Grace
;
so
that
none
of
our
Sins
can
justly
be
charged
upon
any
deficiency
in
him
:
Our
blessed
Saviour
tells
them
,
the
Word
was
near
them
,
and
in
them
;
and
that
he
was
the
Light
that
enlightens
every
Man
.
Yet
if
by
Free-will
you
mean
a
single
Power
in
the
Creature
to
convert
it self
:
I
know
none
this
day
in
England
that
hold
such
an
Opinion
;
however
I
utterly
renounce
such
an
Opinion
as
vile
,
it
being
to
ascribe
too
much
to
humane
Nature
.
It
must
needs
be
a
pernicious
Principle
for
any
to
believe
,
that
a
Man
by
the
sole
power
of
regulating
of
his
own
Will
and
Reason
,
can
obtain
Eternal
Salvation
;
this
would
make
the
suffering
of
Christ
altogether
fruitless
:
and
I
believe
also
that
none
hath
any
will
or
power
of
himself
,
without
God
,
to
do
any
thing
that
's
good
;
or
to
attain
to
a
supernatural
End
,
but
by
the
Assistance
of
Divine
Grace
:
and
therefore
there
is
an
absolute
necessity
of
seeking
and
imploring
the
saving
supernatural
aid
and
help
of
the
Spirit
of
that
God
,
from
whom
all
our
Abilities
are
derived
to
us
.
And
as
to
what
you
say
we
hold
,
that
when
we
would
do
good
,
we
can
:
I
say
,
that
through
the
Grace
of
God
we
may
avoid
many
more
Sins
than
we
daily
do
avoid
,
and
do
more
good
than
we
do
:
tell
me
,
are
any
of
us
laid
under
a
necessity
of
sinning
?
cannot
we
forbear
many
Sins
which
we
daily
run
into
?
and
do
we
really
do
what
God
by
his
Grace
hath
impowred
us
to
do
in
our
Duty
to
God
and
Man
,
and
in
avoiding
Sin
?
If
you
say
we
can
do
no
otherwise
,
then
is
all
your
preaching
vain
,
yea
ridiculous
;
for
if
an
irresistible
Cause
overpower
us
,
that
we
can
do
no
otherwise
,
no
Man
that
is
truly
master
of
his
own
Reason
,
will
ever
spend
his
time
and
strength
to
exhort
any
to
repent
of
doing
that
which
they
could
not
but
do
,
or
omitting
of
that
which
was
never
in
their
power
to
effect
.
If
you
say
,
that
by
the
Grace
of
God
we
may
do
the
one
or
the
other
,
you
own
Free-will
as
much
as
I.
For
this
is
the
Free-will
(
if
we
may
call
it
so
)
that
I
hold
,
viz.
That
God
Almighty
hath
(
of
his
Free
Love
and
Grace
)
imparted
a
measure
of
himself
,
or
endowed
Mankind
with
those
Abilities
to
perform
whatsoever
he
requires
of
them
,
and
injoins
them
to
;
God
never
gives
a
Command
,
but
he
gives
a
Power
,
or
else
their
Disobedience
shall
not
be
their
Condemnation
:
if
this
be
a
vile
Opinion
,
then
I
confess
I
am
vile
;
for
if
God
requires
us
to
believe
,
and
yet
administers
not
sufficient
Grace
and
Strength
to
believe
,
all
our
endeavours
are
vain
and
fruitless
;
Men
cannot
make
Brick
till
Srraw
be
given
them
:
for
the
Lord
to
prescribe
Dutys
to
us
,
and
annex
Penaltys
upon
the
non-performance
of
them
,
as
to
punish
with
Eternal
Death
all
those
that
are
disobedient
to
his
Will
,
and
yet
to
deny
his
Grace
and
Assistance
,
without
which
it
is
impossible
to
keep
them
;
this
is
to
represent
the
Lord
(
as
I
once
said
before
)
too
much
like
cruel
Pharaoh
,
that
made
the
Lives
of
his
People
bitter
to
them
,
by
laying
heavy
Burdens
,
in
requiring
the
tale
of
Brick
,
and
yet
denying
Straw
,
the
fit
Materials
;
or
as
the
evil
Servant
in
the
Parable
stiled
him
,
a
hard
Master
,
reaping
where
he
hath
not
sowed
.
Philet
.
I
tell
you
we
are
altogether
passive
in
the
Work
of
Conversion
;
we
are
like
Saws
or
Axes
,
that
cannot
move
any
otherwise
than
the
Hand
guides
or
forces
them
.
Philad
.
Your
comparing
Persons
to
Saws
and
Axes
,
being
altogether
passive
in
comparison
,
is
a
thing
I
do
not
understand
;
for
we
are
not
Saws
or
Axes
without
Sense
or
Reason
;
but
by
God's
free
Gift
,
and
his
free
Grace
,
we
have
received
Liberty
and
Ability
to
accept
of
his
Love
,
and
to
accept
of
his
Mercy
when
tendred
to
us
,
and
to
perform
those
things
which
God
requires
of
us
in
order
to
our
Salvation
;
yea
,
through
the
Lord
's
assisting
Grace
(
which
is
never
wanting
to
any
but
those
that
are
wanting
to
themselves
)
we
have
received
such
a
Power
as
to
inable
us
to
perform
the
Will
of
God
,
when
the
choice
of
Good
and
Evil
is
set
before
us
,
Deut.
30.
19.
Mar.
No
more
than
the
Stones
in
the
street
.
Philad
.
Why
then
Man
can
have
no
more
Sin
nor
Righteousness
in
him
than
a
Stone
:
if
Man
in
the
Work
of
Conversion
be
like
a
Stock
or
Stone
,
merely
passive
,
doing
nothing
;
then
in
Conversion
Persons
neither
hear
,
nor
repent
,
nor
turn
from
Sin
to
the
Lord
,
nor
believe
in
Christ
:
and
how
any
are
truly
regenerated
without
those
,
I
know
not
;
and
if
these
are
to
be
done
in
Conversion
,
pray
who
is
active
in
this
Work
,
if
the
Party
regenerated
be
not
?
And
if
by
God's
Free
Grace
Man
hath
not
the
least
power
of
his
Will
,
but
is
merely
passive
in
all
;
why
then
should
the
Lord
so
passionately
complain
of
Mens
obstinacy
?
and
why
did
Christ
wonder
at
the
unbelief
of
many
?
Mark
6.
6.
Here
was
not
the
least
cause
for
Christ
to
marvel
at
the
unbelief
of
any
,
when
it
never
was
in
their
power
to
believe
,
unless
Christ
should
wonder
that
Man
should
act
and
do
more
than
he
had
power
to
do
,
or
more
than
all
the
Creatures
in
Heaven
or
Earth
could
enable
him
to
do
.
Nay
,
if
Men
be
wholly
as
passive
as
Stones
,
and
can
neither
repent
nor
believe
,
by
means
of
those
Abilities
vouchsafed
to
them
by
the
Lord
,
then
can
no
reward
nor
punishment
be
justly
awarded
to
any
Man
for
believing
or
not
believing
:
for
if
Faith
and
Repentance
be
wrought
in
Man
only
by
the
Omnipotent
and
Irresistible
Power
of
God
,
without
Man
,
then
cannot
that
Obedience
be
a
free
Obedience
:
and
in
vain
is
it
required
of
Man
,
when
it
is
to
be
wrought
by
such
a
Force
as
cannot
be
resisted
;
neither
can
any
Man
be
rewarded
as
one
truly
and
really
obedient
.
And
in
this
case
we
may
safely
affirm
,
that
the
Lord
rewards
himself
,
and
not
the
Man
who
is
truly
passive
,
doing
nothing
;
or
if
any
thing
,
't
is
purely
effected
by
the
Force
of
another
:
for
what
things
are
produced
in
us
by
God's
irresistible
Omnipotency
without
us
,
cannot
of
right
come
under
the
name
of
Obedience
,
and
therefore
cannot
justly
be
rewarded
,
or
judged
worthy
of
any
commendation
.
Remonstrants
Confession
,
pag.
148.
Also
Eternal
Punishment
is
unjustly
and
cruelly
inflicted
on
him
that
doth
not
repent
and
believe
,
when
he
had
no
power
to
do
either
:
but
the
want
of
it
was
through
the
alone
defect
of
irresistible
Grace
;
and
should
the
Lord
punish
Men
for
not
repenting
and
believing
,
he
should
punish
them
for
not
attempting
to
make
themselves
equal
in
Power
with
himself
;
and
then
,
pray
,
to
what
purpose
are
all
the
inviting
Promises
of
Life
and
Glory
,
and
all
the
Dangers
that
Souls
expose
themselves
to
,
expressed
in
the
Scripture
,
and
pressed
so
much
by
your
Preachers
,
if
we
through
Grace
have
not
power
to
obtain
the
one
,
or
escape
the
other
?
Very
well
saith
S.
Jerom
,
as
quoted
by
Dr.
Goodman
in
his
Parable
of
the
Prodigal
Son
,
p.
100.
God
bound
not
Man
under
the
rigid
Bonds
of
Necessity
,
whereby
he
should
be
forcibly
over-ruled
and
determined
to
one
thing
,
but
put
him
〈◊〉
a
capacity
of
making
his
own
choice
,
to
the
end
that
being
thereby
distinguished
from
Beasts
,
and
more
like
his
Maker
,
he
might
be
capable
of
Virtue
and
Reward
;
and
that
as
nothing
should
make
him
miserable
without
his
own
act
and
consent
,
so
he
might
have
the
comfort
and
delight
of
co-operating
freely
towards
his
own
Good
and
Felicity
.
Philet
.
If
God
works
Conversion
,
not
in
an
insuperable
or
irresistible
way
,
then
he
works
it
in
a
dependent
way
,
putting
Man's
Will
in
an
Aequilibrium
(
or
even
Ballance
)
That
this
is
not
God's
way
appears
,
because
he
works
Conversion
in
such
a
way
as
is
most
depressive
of
the
Creature
,
and
exaltive
of
himself
.
But
now
by
what
you
say
,
Grace
only
sets
the
Will
in
an
Aequilibrium
,
and
that
's
all
,
and
Free-will
must
do
the
business
;
this
is
a
robbing
God
of
his
Glory
,
and
ascribing
to
our selves
more
than
belongs
to
us
.
Philad
.
It
's
rather
an
honouring
of
him
,
by
laying
all
the
blame
of
our
Misdoings
upon
our selves
,
and
acknowledging
his
free
Grace
,
in
giving
us
not
only
time
,
but
abilities
and
means
to
know
the
Lord
,
and
to
cleave
to
him
,
and
to
work
with
God
when
he
is
pleased
to
be
moving
upon
our
Hearts
,
Wills
,
and
Consciences
,
by
his
Divine
Grace
,
that
so
we
might
be
curbed
and
restrained
from
being
carried
headlong
into
destruction
by
the
sway
of
our
unruly
Lusts
.
Yea
,
that
which
I
affirm
is
as
depressive
of
the
Creature
,
and
as
exaltive
of
God's
Glory
as
what
you
hold
,
nay
more
(
as
I
shall
make
appear
by
and
by
)
Where
have
I
said
,
that
we
are
able
to
do
any
thing
that
's
good
,
to
repent
,
believe
,
or
obey
the
Lord
,
and
serve
him
acceptably
,
by
our
own
natural
strength
,
without
the
effectual
assistance
of
Divine
Grace
?
I
say
,
this
is
not
possible
now
for
Man
in
his
lapsed
state
,
tho
it
be
generally
held
,
that
Man
had
at
the
first
a
perfect
liberty
to
stand
or
fall
in
an
equal
possibility
of
sinning
,
or
not
sinning
.
If
this
were
so
,
then
his
condition
was
in
Aequilibrio
,
and
it
was
in
the
Creatures
choice
to
turn
the
Scales
:
but
long
he
did
not
stand
in
this
equal
State
,
for
being
tempted
to
aspire
above
his
place
,
at
the
very
first
onset
,
at
the
first
temptation
he
lost
his
Innocency
,
and
fell
into
a
depraved
State
,
and
so
his
Will
became
infirm
relation
to
its
acting
for
Virtue
and
Goodness
.
But
now
God
having
pity
on
fallen
Man
,
in
his
infinite
Goodness
and
Wisdom
found
out
a
way
to
restore
him
to
a
more
noble
and
excellent
State
than
Adam
injoyed
,
which
was
by
the
promised
Seed
;
and
what
perfection
the
Will
had
in
the
state
of
perfect
Nature
,
is
restored
by
the
Spirit
of
Grace
.
So
that
a
good
and
real
Christian
may
be
said
to
injoy
as
free
a
Will
by
Grace
since
the
Fall
,
as
Adam
had
by
Nature
before
the
Fall
;
John
8.
36.
If
the
Son
make
you
free
,
you
shall
be
free
indeed
.
Philet
.
'T
is
Christ's
work
to
act
Faith
,
and
God
is
said
to
give
Faith
and
Repentance
,
which
are
called
his
Gift
.
Philad
.
I
acknowledg
that
we
are
all
of
us
,
from
first
to
last
,
indebted
to
Divine
Grace
for
all
we
do
;
all
good
and
pious
Actions
are
begun
,
carried
on
,
and
perfected
by
the
Lord
;
't
is
God
that
gives
Power
and
Ability
,
't
is
he
that
enables
People
to
repent
and
believe
,
yea
,
makes
Persons
willing
actually
to
repent
,
yea
,
and
supports
them
in
the
act
of
repenting
and
believing
;
and
so
the
whole
of
all
Good
in
us
is
of
free
Love
,
and
not
of
Nature
.
The
Lord
is
both
the
Author
and
Finisher
of
our
Faith
.
If
I
be
better
●…n
any
Man
,
it
is
God
that
makes
me
●…er
;
and
therefore
he
that
will
glory
,
let
him
glory
in
the
Lord
,
saying
with
the
Psalmist
,
Psal.
115.
1.
Not
unto
us
,
not
unto
us
,
but
unto
thy
Name
be
the
praise
;
and
therefore
we
stand
bound
to
make
that
humble
acknowledgment
,
as
Paul
did
1
Cor.
15.
10.
that
by
the
Grace
of
God
I
am
what
I
am
,
&c.
What
good
we
do
,
't
is
not
by
our
own
natural
Abilities
,
or
the
power
of
natural
Reason
,
but
by
the
powerful
influence
of
Divine
Grace
,
James
1.
17.
John
15.
5.
1
Pet.
5.
10.
And
we
may
all
say
as
Holy
David
did
,
1
Chron.
29.
11
,
to
17.
So
that
you
may
see
that
I
am
none
of
those
that
hold
that
we
are
converted
by
the
power
of
our
own
Free-will
.
Neither
have
we
any
saving
Faith
of
our selves
,
Mat.
11.
17.
&
13.
11.
&
16.
17.
&
7.
7.
John
3.
5.
But
it
is
,
as
I
said
before
,
wholly
to
be
ascribed
to
the
Grace
of
God
in
Christ
as
the
principal
and
primary
Cause
.
Now
as
to
Faith
and
Repentance
being
the
Gift
of
God
,
this
is
a
truth
:
God
is
said
to
give
Faith
and
Repentance
,
yea
,
to
intend
the
Salvation
of
all
Men
,
when
he
vouchsafeth
a
sufficiency
of
means
.
Now
Faith
is
taken
many
ways
;
sometimes
,
and
very
frequently
,
't
is
taken
for
the
Gospel
,
Acts
6.
7.
Gal.
1.
23.
So
it
is
the
Gift
of
God
,
and
he
is
said
to
give
Faith
and
Repentance
when
he
gives
the
Gospel
,
which
is
the
Word
of
Faith
;
and
so
Faith
is
the
Gift
of
God
;
and
when
any
Soul
is
by
the
goodness
of
God
led
to
repentance
,
God
is
said
to
give
Repentance
.
Also
God
gives
the
power
or
ability
to
repent
and
believe
,
or
else
Man
could
do
neither
;
yet
doth
not
God's
Grace
destroy
our
Duty
,
tho
God
gives
not
only
Grace
necessary
,
but
also
sufficient
for
yielding
Faith
and
Obedience
:
yet
the
Act
or
Duty
of
believing
is
not
God's
Work
,
but
Man's
,
Heb.
11.
Rom.
10.
17.
James
3.
2.
And
the
Person
that
is
regenerate
,
must
be
so
far
active
in
the
Work
,
that
the
Work
it self
may
be
as
truly
and
properly
ascribed
unto
Man
,
and
called
his
,
as
it
is
ascribed
to
God
,
and
called
his
Gift
:
now
this
you
must
believe
,
unless
you
have
so
far
forsaken
your
Reason
,
as
to
say
,
that
Christ
acts
the
Creature
's
Actions
,
and
so
Jesus
Christ
repents
,
and
Jesus
Christ
believes
,
and
Man
doth
nothing
.
But
surely
we
stand
bound
to
believe
,
repent
,
and
obey
the
Lord
if
we
expect
Salvation
;
these
are
our
own
acts
,
and
't
is
impossible
they
should
be
the
acts
of
Christ
;
for
he
that
is
said
to
act
any
action
,
is
said
to
do
it
.
Now
if
when
we
are
exhorted
to
do
these
Duties
,
Christ
should
do
them
for
us
while
we
sit
still
;
what
sense
must
we
make
of
Scripture
?
must
Jesus
Christ
break
off
his
Sins
by
Repentance
,
and
amend
his
evil
ways
and
doings
?
or
must
Christ
believe
in
Christ
,
or
walk
in
the
steps
of
Christ
?
And
from
hence
it
will
infallibly
follow
,
that
Persons
shall
be
damned
,
because
God
did
not
only
make
them
Believers
by
an
irresistible
Power
,
but
also
act
their
Work
too
.
Saith
Paul
,
Rom.
8.
If
ye
through
the
Spirit
,
not
the
Spirit
without
you
,
nor
ye
without
the
Spirit
;
intimating
that
Man
must
be
an
Agent
in
the
Work
,
it
must
be
his
own
act
,
and
therefore
he
is
not
wholly
passive
:
neither
have
we
ground
to
believe
God
will
work
these
in
such
a
way
as
shall
be
impossible
to
be
frustrated
.
Philet
.
But
if
God
works
Conversion
in
a
resistible
way
,
still
Free-Grace
loseth
the
triumph
,
and
Free
will
takes
the
Crown
:
but
when
God
works
,
he
works
irresistibly
,
Men
cannot
resist
his
Will
;
if
he
works
,
none
can
hinder
it
.
Philad
.
I
believe
that
God
hath
and
still
works
,
and
none
can
be
able
to
hinder
;
such
are
the
Works
of
Creation
and
Redemption
,
&c.
When
Man
was
fallen
,
none
could
hinder
the
Lord
from
setting
his
Love
upon
him
,
nor
hinder
him
from
shewing
Mercy
to
him
,
in
sending
his
only
Son
to
die
for
them
;
nor
hinder
the
planting
of
his
Will
,
and
Light
in
their
Hearts
,
convincing
them
of
Sin
:
Nor
could
the
Jews
of
old
,
or
any
in
our
days
,
hinder
or
prevent
God
from
rising
early
,
and
sending
his
Prophets
and
Ministers
to
call
Persons
to
Repentance
;
nor
hinder
him
from
administring
Grace
and
Mercy
to
them
:
nor
is
it
in
the
power
of
Man
to
frustrate
God
in
raising
up
Persons
from
the
dead
in
the
Resurrection
,
and
setting
the
Godly
with
Christ
in
Glory
,
and
all
the
Rejecters
of
his
Grace
and
Love
in
endless
Misery
.
Neither
do
I
deny
but
God
hath
,
and
may
still
if
he
please
,
convert
some
by
an
irresistible
Power
;
we
must
not
care
to
limit
the
Holy
One
of
Israel
in
any
of
his
ways
:
yet
it
is
not
God's
usual
way
of
working
to
force
Persons
against
their
Wills
to
be
Holy
,
and
to
accept
of
Life
;
but
he
is
pressing
by
his
Holy
Spirit
,
and
by
his
Word
and
Ministers
,
which
is
the
ordinary
way
that
the
Lord
takes
to
beget
Faith
,
&c.
and
therefore
Gospel-Ministers
are
said
,
2
Cor.
6.
1.
to
be
workers
together
with
God
;
that
is
,
Ministers
do
co-operate
with
God
in
order
to
one
and
the
same
effect
;
not
that
Ministers
in
their
pressing
and
preaching
should
so
work
with
God
,
as
to
be
able
to
do
as
much
as
God
himself
doth
in
perswading
Men
,
but
rather
they
work
after
one
and
the
same
way
:
Ministers
in
their
preaching
incline
and
move
the
Heart
of
Men
to
accept
of
Christ
;
and
this
he
doth
perswadingly
,
without
forcing
or
necessitating
their
Wills
to
such
or
such
Election
:
this
is
God's
usual
way
of
working
in
the
dispensation
of
his
Divine
Will.
Philet
.
But
I
tell
you
't
is
effected
by
the
irresistible
act
of
free
Grace
,
Persons
are
altogether
passive
in
the
work
of
Conversion
,
yea
have
no
more
power
to
stir
than
Lazarus
had
when
he
had
lain
four
days
in
the
Grave
.
Persons
are
dead
in
Sins
and
Trespasses
;
and
what
less
than
the
almighty
Power
of
God
can
cause
them
to
live
a
spiritual
Life
,
I
do
not
know
.
You
ought
not
to
believe
there
is
any
annext
Power
in
the
act
of
Conversion
;
doth
not
the
Apostle
,
Ephes.
1.
19
,
20.
speak
of
the
exceeding
greatness
of
the
Lord's
Power
,
wrought
in
them
that
believe
,
according
to
his
mighty
Power
which
he
wrought
in
Christ
,
when
he
raised
him
from
the
dead
?
Philad
.
As
for
your
urging
Christ
and
Lazarus
being
both
dead
,
to
prove
Persons
as
unable
to
act
in
Conversion
,
it
is
impertinent
:
for
tho
the
Lord
in
raising
up
Christ
did
the
work
wholly
of
himself
by
his
mighty
Power
,
neither
was
Lazarus
able
to
act
any
thing
in
the
Grave
towards
restoring
his
Life
;
yet
in
the
Work
of
conversion
,
the
Lord
comes
to
a
Creature
which
he
hath
by
free
Grace
furnished
with
Abilities
to
do
what
he
requires
of
him
.
And
Lazarus
after
he
heard
the
Voice
of
the
Lord
,
and
received
Life
,
was
active
,
and
came
forth
;
and
so
when
Persons
hear
the
Voice
of
the
Lord
,
and
are
thereby
raised
from
a
death
in
Sin
,
or
a
deadly
custom
of
Sinning
,
to
live
soberly
,
justly
,
and
godly
,
this
is
said
to
be
a
raising
from
the
Dead
,
and
a
new
Creation
begotten
again
,
and
by
Faith
and
Repentance
making
new
Creatures
:
tho
the
Lord
bestoweth
Grace
sufficient
for
the
yielding
to
the
Voice
of
the
Lord
when
he
calleth
them
by
the
Gospel
,
yet
through
the
alone
proper
fault
of
Man
it
becomes
unfruitful
;
for
the
Lord
doth
not
usually
come
to
Persons
in
such
a
mighty
Whirlwind
,
as
1
Kings
19.
11.
to
force
their
consent
,
and
carry
them
headlong
to
their
duty
,
and
irresistibly
compel
them
to
embrace
eternal
Happiness
,
and
shew
such
a
Miracle
of
his
mighty
Power
,
as
he
wrought
in
Christ
when
he
raised
him
from
the
dead
,
or
upon
Lazarus
when
he
had
lain
four
days
dead
in
the
Grave
.
Now
it
is
true
,
the
Power
by
which
Christ
and
Lazarus
were
raised
from
the
Dead
was
irresistible
,
neither
were
they
able
to
oppose
it
;
but
those
ways
which
the
Lord
usually
takes
to
bring
Mens
Wills
into
a
compliance
with
his
own
,
is
not
so
irresistible
that
they
cannot
any
ways
oppose
it
.
How
very
frequently
have
Persons
grieved
the
Spirit
of
God
,
and
resisted
the
Holy
Ghost
,
and
prefer'd
a
darling
Sin
,
and
a
beloved
Corruption
,
before
the
Grace
of
God
?
but
you
seem
to
hold
that
no
Sinner
is
converted
without
such
an
Omnipotent
Power
put
forth
for
his
conversion
as
was
wrought
in
Christ
,
&c.
and
therefore
cannot
be
resisted
;
but
this
is
more
than
you
can
prove
,
either
in
your
own
conversion
or
any
others
.
Tho
you
sometimes
tell
us
how
passive
Persons
are
in
Conversion
,
yet
at
other
times
you
make
Faith
and
Repentance
two
parts
of
Regeneration
;
and
how
Persons
can
be
said
to
have
either
,
and
yet
be
passive
,
neither
I
nor
you
know
.
Besides
,
when
those
of
your
way
give
us
an
account
of
the
Conversion
of
others
,
they
tell
us
of
the
frequent
resisting
the
Lord's
striving
with
them
,
and
the
great
wrestlings
which
have
been
between
Faith
and
Reason
,
Flesh
and
Spirit
,
and
the
many
Prayers
,
Tears
and
Agonys
Persons
have
gon
through
before
the
new
Birth
hath
been
compleated
.
Pray
do
but
consider
what
Mr.
Keach
hath
written
in
his
Travels
of
true
Godliness
:
The
visits
that
God
gave
to
all
sorts
of
People
,
Professors
and
Profane
,
the
pains
he
took
with
them
to
have
them
open
the
Doors
to
him
,
and
yet
could
find
none
that
would
entertain
him
;
and
the
bitter
lamentations
Godliness
makes
thereupon
,
that
he
may
beg
,
as
it
were
,
upon
his
bare
Knees
to
be
entertained
by
them
,
but
in
vain
;
for
they
will
not
mind
him
,
nor
take
him
in
,
but
put
him
off
from
day
to
day
till
Death
seize
them
:
Surely
if
Persons
were
as
dead
,
and
as
unable
to
act
in
Conversion
,
as
Lazarus
that
had
lain
four
days
dead
in
the
Grave
,
here
was
no
reason
for
Godliness
to
complain
,
but
rather
others
might
complain
,
because
Godliness
did
not
break
open
the
Doors
,
and
rouse
these
dead
Souls
out
of
the
sleep
of
Sin
,
and
cause
them
,
by
an
unresistible
Power
,
to
receive
him
.
And
at
last
when
they
fully
embraced
him
,
yet
he
was
forced
to
be
laborious
,
as
you
may
see
,
pag.
158
,
159.
Yea
,
Godliness
puts
him
upon
endeavouring
to
obtain
the
Blessing
by
his
diligence
and
pains
in
God's
ways
,
it
being
the
only
way
to
be
rich
in
God
;
and
plainly
tells
him
,
that
unless
he
will
stir
and
labour
to
open
the
Door
,
he
shall
never
come
into
his
House
;
and
so
shows
him
how
teachable
the
Moral
of
that
Fable
in
Aesop
is
,
of
a
Man
that
was
fallen
into
a
Ditch
,
and
lying
there
almost
drowned
,
who
calling
to
Jupiter
to
help
him
out
,
received
this
Answer
,
Endeavour
to
get
out
,
and
Jupiter
will
help
thee
.
Surely
this
could
not
be
said
to
those
that
are
altogether
passive
in
Conversion
,
or
to
such
as
could
not
but
obey
.
And
indeed
too
often
,
the
Lord
knows
,
do
poor
frail
Men
make
a
repulse
against
the
Operation
of
God's
Spirit
and
Grace
upon
their
Hearts
;
and
very
seldom
,
if
ever
,
doth
the
Lord
work
so
omnipotently
or
forcibly
,
that
Men
cannot
but
believe
and
obey
him
.
For
he
that
saith
,
God
worketh
in
us
to
chuse
irresistibly
,
doth
in
effect
say
,
he
so
works
in
us
that
we
cannot
chuse
but
chuse
,
which
is
nonsense
;
and
therefore
consider
these
things
.
First
,
He
that
is
wrought
upon
by
God
to
believe
,
obey
,
or
persevere
irresistibly
,
cannot
possibly
do
other
wise
.
Secondly
,
He
that
cannot
possibly
do
otherwise
than
he
doth
,
cannot
possibly
chuse
but
do
what
he
doth
.
Thirdly
,
He
that
cannot
chuse
but
do
what
he
doth
,
doth
clearly
do
it
whether
he
will
or
no.
Philet
.
The
Apostle
tells
us
,
that
God
works
in
us
,
to
will
and
to
do
of
his
good
pleasure
,
Phil.
2.
12
,
13.
The
Lord
works
upon
the
hearts
of
his
Children
by
such
over-ruling
and
prevailing
force
,
that
they
cannot
withstand
it
if
they
would
.
Philad
.
It
is
God
that
works
not
only
to
do
,
but
to
will
and
to
do
;
by
his
prev●…ing
Grace
he
worketh
in
them
to
will
,
and
by
his
assisting
Grace
to
do
,
yet
by
neither
so
irresistibly
,
but
that
they
must
work
out
their
Salvation
with
fear
and
trembling
too
.
Grace
doth
not
destroy
,
but
strengthen
,
our
Will.
Is
our
choice
or
liberty
lost
,
because
it
is
guided
and
inabled
to
do
that
which
is
good
?
If
I
can
do
all
things
through
him
that
strengthens
me
,
then
can
I
,
through
him
,
chuse
the
good
,
or
refuse
the
evil
;
which
would
not
be
chose
if
it
was
whether
I
would
or
no.
Philet
.
Pray
what
say
you
to
Paul
,
was
not
he
converted
by
a
most
miraculous
Operation
,
and
a
mighty
Power
?
Philad
.
I
know
and
believe
that
Paul's
Conversion
was
effected
in
a
very
extraordinary
way
,
and
as
miraculous
as
any
we
hear
or
read
of
;
Christ
himself
appearing
from
Heaven
,
and
speaking
by
audible
Voice
to
him
:
neither
do
I
deny
but
God
may
still
,
if
he
please
,
and
no
question
doth
in
some
special
Cases
,
and
in
order
to
some
great
and
special
End
,
open
the
Hand
of
his
Bounty
much
wider
to
some
in
the
vouchsafement
of
the
Means
of
Grace
and
Salvation
,
than
ordinarily
he
doth
to
others
.
Yet
to
say
all
Conversion
is
so
miraculous
,
or
that
God
doth
as
much
for
the
Conversion
of
every
one
that
's
converted
,
as
he
did
for
Paul
,
is
not
true
;
neither
can
you
prove
that
Paul's
Conversion
was
perfected
by
the
Vision
;
for
't
is
plain
he
was
directed
to
Ananias
to
be
farther
instructed
in
those
things
that
did
relate
to
the
Gospel
,
and
what
he
was
farther
to
do
.
Yea
,
and
if
you
will
compare
this
with
Acts
26.
19.
as
powerful
as
this
Call
was
,
yet
it
did
not
(
saith
Grotius
)
take
away
the
power
of
resisting
.
God
will
have
voluntary
Obedience
,
not
forced
,
Isa.
50.
5.
Psal.
95.
7.
Heb.
3.
7
,
8
,
15.
&
4.
7.
Mar.
Whether
you
really
intend
it
or
no
,
yet
you
bring
all
to
this
,
That
Man
meriteth
his
own
Salvation
;
and
he
may
thank
himself
if
he
be
saved
,
because
it
's
his
own
goodness
and
towardliness
in
improving
that
Universal
Graee
which
others
did
not
improve
:
so
they
are
not
saved
by
mere
Grace
,
nor
from
any
special
discriminating
Grace
from
the
Father
,
Son
,
and
Holy
Ghost
,
to
them
;
and
whereas
God
hath
ordered
it
so
that
no
Flesh
should
glory
in
his
presence
,
you
lay
a
Foundation
for
pride
and
self-conceit
,
and
make
poor
provision
for
admiring
free
,
special
,
discriminating
Grace
here
,
and
to
Eternity
.
Philad
.
I
do
not
find
this
term
,
discriminating
Grace
,
in
the
Scripture
;
Grace
properly
signifies
Love
and
Kindness
,
Favour
and
friendly
Acceptance
:
and
as
for
free-Love
,
free-Kindness
,
free-Favour
,
and
free-Acceptance
,
there
is
nothing
more
required
,
but
that
it
be
not
deserved
,
for
that
is
undoubtedly
free
that
is
undeserved
:
so
that
what
we
do
,
or
can
do
,
doth
not
in
the
least
oblige
the
Lord
to
bestow
any
Love
or
Favour
upon
us
(
which
I
have
already
shewed
it
cannot
)
still
that
of
the
Apostle
will
stand
good
,
Ephes.
2.
8.
By
Grace
you
are
saved
,
through
Faith
,
and
that
not
of
your selves
,
it
is
the
Gift
of
God
.
So
that
all
boasting
is
excluded
,
since
we
cannot
change
our
Hearts
,
cannot
repent
of
our
Sins
,
or
believe
on
him
by
virtue
of
our
own
natural
Abilities
,
but
by
the
aid
and
assistance
of
Divine
Grace
.
Man's
Perfection
and
Felicity
is
derived
from
God
,
and
we
live
daily
in
a
necessary
dependance
upon
him
for
his
Grace
,
and
the
Aid
of
his
Holy
Spirit
to
repair
our
Strength
,
and
assist
our
Faculties
,
and
every
way
to
enable
us
to
perform
those
Duties
which
are
due
to
so
Sovereign
a
Lord
,
and
as
it
becometh
Creatures
to
do
.
Yet
still
we
are
to
remember
that
his
assisting
Grace
doth
not
destroy
our
Endeavours
;
for
as
we
can
do
nothing
without
God
,
so
he
will
do
nothing
for
us
without
our selves
;
and
as
God
works
in
us
to
will
and
to
do
,
&c.
so
Persons
are
to
work
out
their
own
Salvation
with
fear
and
trembling
,
and
not
think
to
sit
still
and
take
their
ease
,
and
live
in
a
carnal
state
,
without
improving
those
means
that
God
hath
vouchsafed
them
to
repent
and
believe
,
till
the
Lord
by
an
irresistible
Power
pluck
them
out
of
their
Sins
.
This
we
are
not
to
expect
,
neither
are
we
to
thank
our selves
if
we
be
saved
,
but
God's
free
Love
and
Bounty
is
to
be
acknowledged
the
sole
cause
of
our
Salvation
;
neither
can
it
be
any
diminution
to
Divine
Goodness
to
say
,
that
unless
Man
doth
concur
with
the
first
Cause
,
the
End
cannot
be
obtained
,
since
Faith
,
Repentance
,
and
Obedience
to
the
Lord
,
is
made
a
condition
with
reference
to
Eternal
Life
.
Suppose
a
Prince
should
see
one
that
has
riotously
mispent
his
Portion
in
great
want
,
and
he
out
of
his
free
Bounty
should
profer
him
a
Sum
of
Money
sufficient
to
supply
all
his
Wants
,
discharge
all
his
Debts
,
free
him
from
all
fear
of
Arrestments
,
and
enrich
him
for
ever
in
this
World
,
provided
he
will
but
come
to
him
,
and
put
forth
his
hand
to
receive
this
Treasure
,
he
shall
have
it
;
if
he
will
not
,
he
will
give
it
to
those
that
will
:
Will
any
say
that
this
was
no
free
act
of
Love
,
because
it
had
such
Conditions
propounded
with
it
?
or
if
any
one
should
refuse
so
kind
an
Offer
,
tho
upon
such
terms
as
these
,
and
will
not
come
to
him
,
nor
put
forth
his
hand
to
receive
any
of
his
Gold
or
Silver
,
but
will
rather
pine
away
or
rot
in
a
Goal
,
unless
he
will
force
it
into
his
Pocket
whether
he
will
or
no
;
would
not
all
People
look
upon
this
as
the
greatest
folly
and
imprudence
in
the
World
?
What
,
be
loaded
with
Bags
of
Gold
and
Silver
,
and
discharged
from
all
Wants
and
Fears
,
and
yet
not
so
much
as
reach
out
the
hand
to
receive
them
?
Well
,
suppose
he
should
put
forth
his
hand
to
receive
this
Treasure
,
is
it
the
act
of
receiving
the
Money
,
or
the
Money
received
that
enricheth
him
?
surely
tho
his
putting
forth
his
hand
was
a
means
,
yet
it
was
the
Mony
received
that
inriched
him
,
and
he
had
cause
for
ever
to
be
thankful
to
him
,
and
admire
his
Love
,
and
Bounty
,
and
free
Gift
;
here
would
be
no
cause
for
such
a
poor
Wretch
to
pride
up
himself
,
as
if
by
his
own
power
and
towardliness
he
had
merited
such
Grace
and
Favour
,
but
rather
the
contrary
:
so
in
spirituals
.
O
here
will
be
enough
for
Souls
to
admire
,
and
that
to
Eternity
,
the
signal
Acts
of
God's
free
Grace
and
Favour
,
in
that
he
has
provided
such
effectual
Means
,
and
afforded
them
so
powerful
Aids
and
Assistances
,
in
order
to
make
them
holy
,
and
to
bring
their
Wills
into
a
compliance
with
his
own
.
And
I
desire
you
to
consider
whether
it
will
not
be
an
aggravation
to
the
damned
to
think
,
that
they
might
have
been
happy
as
well
as
others
,
but
that
they
wilfully
refused
Grace
and
Mercy
when
it
was
tendered
to
them
.
1.
Now
if
Conversion
is
to
be
wrought
only
by
the
irresistible
and
unfrustrable
Power
of
Grace
;
why
is
it
said
that
some
resisted
the
Holy
Ghost
,
and
made
void
the
Counsel
of
God
against
themselves
,
and
would
not
hear
,
come
,
nor
obey
his
Voice
,
but
closed
their
Ears
,
and
hardned
their
Hearts
?
as
may
be
seen
Acts
7.
51.
Luke
7.
30.
Acts
13.
46.
&
7.
39.
Prov.
1.
24
,
25.
Zac.
7.
11
,
12
,
13.
Jer.
5.
7.
and
of
others
,
that
they
heard
the
word
readily
,
and
received
it
chearfully
,
and
obeyed
it
from
the
heart
,
as
Acts
2.
41.
&
13.
47.
&
6.
7.
&
17.
11.
Rom.
6.
17.
Now
how
can
any
of
these
be
attributed
to
those
who
either
can
no
ways
believe
and
obey
,
it
being
wholly
above
their
power
;
or
could
not
but
believe
and
obey
by
the
force
of
Grace
no
ways
resistible
?
2.
But
again
,
if
God
by
a
strong
hand
of
irresistible
Grace
works
conversion
in
all
,
then
all
the
Exhortations
,
Threatnings
,
and
Promises
,
made
unto
Sinners
in
order
to
their
repentance
and
believing
are
made
in
vain
,
yea
bootless
and
ridiculous
.
The
Divine
Decree
doth
not
impose
any
real
and
fatal
necessity
on
any
,
in
respect
of
their
eternal
safety
or
ruin
;
for
the
Voice
of
Reason
must
needs
proclaim
those
Laws
and
Constitutions
unjust
,
which
plainly
forbid
and
prohibit
that
which
a
Man
cannot
possibly
assume
or
avoid
,
nor
can
no
more
be
changed
by
our
most
earnest
endeavours
,
than
we
can
stay
the
course
of
the
Heavens
,
or
fly
in
the
Air.
Mr.
Hockins
on
God's
Decree
,
p.
122.
3.
If
we
have
not
a
sufficiency
of
Means
vouchsafed
by
the
Lord
to
repent
,
believe
,
and
obey
him
,
then
doth
the
Lord
deal
more
severely
with
Men
under
the
Covenant
of
Grace
,
than
under
the
Covenant
of
Works
:
now
I
say
,
I
suppose
you
will
not
deny
,
but
that
the
Lord
endued
Adam
with
sufficient
Means
for
the
persormance
of
that
Covenant
,
and
so
to
obtain
the
Reward
of
that
Covenant
;
but
now
if
the
Lord
should
under
the
Covenant
of
Grace
require
of
Persons
a
ready
submission
to
his
holy
commands
,
and
yet
pass
a
Decree
that
they
should
not
move
one
step
forward
in
the
way
of
Obedience
,
and
wholly
deny
his
Grace
to
them
;
doth
he
not
deal
more
severely
with
most
of
Adams
off-spring
under
the
Covenant
of
Grace
by
Christ
,
than
under
the
Covenant
of
Works
in
Adam
,
requiring
only
possible
things
in
the
first
,
and
impossible
things
in
the
latter
?
And
saith
Hockins
on
God's
Decree
,
pag.
189.
If
a
Master
should
be
so
severe
to
require
as
much
work
of
his
Servant
when
his
hands
are
fast
tied
,
as
when
he
is
at
liberty
;
this
would
argue
an
unheard
of
Cruelty
,
joyned
with
the
greatest
Severity
.
4.
Nay
if
Persons
be
not
enabled
by
Grace
to
repent
and
believe
the
Gospel
,
they
are
thereby
laid
under
an
absolute
necessity
of
despising
it
,
thereby
making
themselves
more
the
Children
of
Wrath
and
Death
than
before
,
Heb.
2.
3.
How
shall
we
escape
if
we
neglect
so
great
Salvation
?
clearly
implying
,
that
if
Men
by
means
of
the
Gospel
,
and
the
Grace
offered
to
them
therein
,
be
not
brought
to
repentance
,
and
forsaking
of
Sin
,
those
Sins
which
they
commit
under
the
Gospel
,
will
turn
to
a
more
dreadful
account
to
them
:
so
that
it
is
clear
,
that
in
case
Men
be
not
through
Grace
inabled
to
repent
and
believe
the
Gospel
,
they
are
in
a
worse
condition
under
the
Covenant
of
Grace
,
than
they
could
have
been
were
there
no
such
Covenant
made
or
tendered
to
them
:
nay
,
and
by
this
,
Persons
sin
by
necessity
;
this
is
to
make
God
the
Author
of
all
the
Unbelief
and
Sin
in
the
World
.
Mar.
All
we
say
is
,
that
he
never
purposed
to
bestow
that
Grace
upon
them
who
perish
,
which
of
his
good
pleasure
he
purposed
to
bestow
upon
others
,
but
to
leave
them
to
their
Sins
,
and
to
Condemnation
for
them
.
Philet
.
God
is
not
the
Author
of
Sin
in
any
:
for
tho
Sin
will
infallibly
follow
this
Preterition
,
or
non-Election
,
with
a
sufpension
of
assisting
Grace
;
it
follows
not
as
an
Effect
from
its
true
Cause
,
but
as
a
Consequence
upon
its
Antecedent
.
Hence
he
is
no
more
the
Author
of
Sin
,
than
the
Sun
is
of
the
Darkness
which
follows
after
its
departure
;
for
this
Preterition
respects
Man
lying
in
the
corrupt
Mass
,
and
God
ows
nothing
to
him
but
Justice
;
Grace
comes
down
from
Heaven
,
but
Sin
and
Iniquity
grows
at
home
in
the
Sinner's
own
Heart
:
neither
was
God
any
ways
obliged
to
give
restituent
Grace
to
fallen
Man
,
God
may
do
what
he
will
with
his
own
;
may
not
the
Supreme
Lord
deny
a
free
Benefit
,
without
being
the
Author
of
Sin
?
God
indeed
permitteth
it
,
but
he
doth
not
work
it
.
Philad
.
I
shall
not
trouble
my self
about
the
distinction
of
God's
Will
into
Antecedent
and
Consequent
,
(
being
made
use
of
more
to
shew
Scholarship
than
to
Edification
)
yet
it
is
likely
it
may
be
found
in
sundry
places
of
Holy
writ
:
for
Grace
,
and
the
means
of
Salvation
,
are
always
in
the
first
place
vouchsafed
unto
Men
before
Salvation
or
Condemnation
is
actually
conferred
or
inflicted
upon
any
.
God's
Antecedent
Will
is
,
that
every
Man
should
repent
,
that
they
may
not
perish
;
it
is
his
consequent
Will
that
every
one
shall
perish
that
will
not
repent
:
yet
is
the
Antecedent
and
consequent
Will
or
Intention
of
the
Lord
both
equally
Eternal
,
equally
Honourable
and
worthy
of
him
.
But
now
what
you
hold
in
this
case
is
not
so
,
it
being
contrary
to
right
Reason
,
and
the
tenour
of
God's
Word
;
and
notwithstanding
your
distinction
,
God
must
become
the
proper
and
direct
cause
of
Sin
;
for
Sin
and
Disobedience
must
unavoidably
follow
God's
detaining
Grace
necessary
for
the
avoiding
of
Sin
,
as
the
Effect
doth
its
Cause
.
Now
if
God
withhold
Grace
needful
for
the
avoiding
of
Sin
,
and
knowing
infallibly
what
will
follow
upon
it
,
must
needs
be
the
true
moral
Cause
of
Sin
,
for
the
withdrawing
of
Divine
Grace
you
hold
is
the
Antecedent
,
then
Sin
and
Impiety
must
needs
be
the
Consequent
:
as
the
Sun
by
withdrawing
its
Light
,
Darkness
consequently
follows
;
so
if
God
be
the
chief
Cause
of
that
which
is
the
Cause
of
the
Reprobates
Sin
(
which
you
do
not
deny
)
he
thereby
becomes
the
true
and
proper
cause
of
their
Sin
,
as
you
have
it
in
God's
Love
to
Mankind
,
p.
115
,
116.
That
which
withholdeth
a
thing
,
which
being
present
would
hinder
an
Event
,
is
the
Cause
of
that
Event
:
As
for
Example
,
He
that
cutteth
a
string
in
which
a
Stone
hangs
,
is
the
cause
of
the
falling
of
that
Stone
;
and
he
that
withdraweth
a
Pillar
which
being
put
to
,
would
uphold
a
House
,
is
the
true
cause
,
in
Mens
account
,
of
the
falling
of
that
House
:
and
so
if
God
withholdeth
from
Reprobates
that
Power
which
being
granted
them
might
keep
them
from
falling
into
Sin
,
he
doth
thereby
become
a
true
moral
cause
of
their
Sins
:
in
whose
Power
it
is
that
a
thing
be
not
done
,
to
him
it
is
imputed
when
it
is
done
,
saith
Tertullian
.
Yea
,
and
by
this
,
Sin
,
if
it
was
Sin
,
could
not
become
worthy
of
Eternal
Punishment
;
for
certainly
God
will
not
inflict
Punishment
upon
Man
for
that
which
he
himself
was
Author
of
,
and
which
Man
could
not
possibly
avoid
,
being
necessitated
thereunto
by
a
fatal
Decree
.
I
do
grant
you
,
God
owes
nothing
to
any
Man
,
I
also
grant
you
that
Grace
comes
down
from
Heaven
,
Jam.
1.
17.
and
that
Sin
and
Iniquity
grows
at
home
in
the
Sinners
own
Heart
;
yea
,
the
best
of
Men
are
exceeding
prone
to
Sin
by
the
pravity
of
their
Natures
,
yet
none
are
compelled
to
Sin
from
any
withdrawings
of
Divine
Grace
,
unless
first
abused
;
neither
doth
the
Lord
deny
his
Grace
to
any
,
but
to
those
who
too
often
and
presumptuously
abuse
it
;
neither
can
you
prove
in
God's
Revealed
Will
,
that
he
hath
either
antecedently
or
consequently
passed
any
Decree
upon
any
Man
personally
considered
,
there
by
excluding
him
from
Salvation
,
before
he
voluntarily
excludes
himself
by
such
sinful
miscarriages
,
which
render
him
utterly
uncapable
thereof
.
But
to
return
to
what
we
were
upon
;
And
,
5.
If
Persons
be
not
by
Grace
put
in
a
capacity
to
believe
and
obey
the
Lord
,
they
thereby
become
excusable
if
they
do
not
obey
;
because
the
Plea
of
insufficiency
,
or
want
of
Power
to
believe
,
is
an
excuse
possible
:
but
surely
the
Means
and
Power
which
through
Grace
the
Lord
hath
vouchsafed
to
Men
,
will
leave
them
without
excuse
,
if
they
prove
wicked
and
unbelievers
;
they
will
have
nothing
to
plead
for
themselves
when
they
come
to
stand
before
the
Tribunal
Seat
of
Christ
,
but
will
be
as
speechless
as
the
Guest
was
without
a
Wedding
Garment
:
for
if
the
Heathens
be
without
excuse
,
in
that
they
did
not
glorify
the
Lord
by
the
means
vouchsafed
to
them
,
how
inexcusable
shall
all
those
be
,
that
under
greater
Mens
and
Light
shall
prove
wicked
and
ungodly
?
which
could
not
be
if
the
Lord
had
not
granted
a
power
to
do
better
.
And
I
desire
you
to
consider
whether
you
believe
any
Man
shall
be
condemned
for
not
doing
of
that
which
was
unpossible
for
him
to
do
,
6.
If
such
as
die
in
their
Sins
through
unbelief
have
not
through
Grace
a
sufficient
power
to
repent
and
believe
in
order
to
their
Salvation
,
then
doth
God
in
his
most
earnest
inviting
them
to
believe
,
rather
insult
over
them
in
their
weakness
and
misery
,
than
intend
any
real
benefit
to
them
;
which
to
conceive
,
is
most
unworthy
of
him
,
and
not
far
from
blasphemy
:
for
doth
not
this
your
Opinion
represent
God
full
of
guile
?
1.
In
his
passionate
Wishes
,
Deut.
5.
29.
Psal.
81.
11.
Isa.
48.
18.
Jer.
44.
4.
2.
In
his
mournful
Expostulations
,
Isa.
5.
3.
Jer.
2.
Ezek.
33.
11.
3.
In
his
commiseration
of
poor
Sinners
,
Hos.
11.
18.
and
O
Jerusalem
,
&c.
Mat.
23.
Now
thus
to
profess
Love
to
Man
,
and
be
earnest
with
him
to
do
that
for
his
safety
,
which
he
knows
to
be
impossible
for
him
to
do
,
looks
too
much
like
Guile
disguised
under
a
Mask
of
Candor
and
Goodness
,
which
is
far
from
him
to
be
guilty
of
.
And
pray
you
to
what
end
are
all
his
Promises
in
Scriptures
;
are
they
not
to
spur
us
on
to
a
holy
and
pious
Life
?
but
how
vain
are
they
,
when
they
are
upon
condition
of
our
repentance
,
believing
and
obeying
the
Lord
,
which
is
as
possible
to
perform
without
Grace
,
as
to
eat
up
a
Rock
?
Now
if
God
makes
a
promise
to
give
us
Heaven
on
condition
we
do
believe
,
and
yet
never
gives
us
a
Christ
to
believe
in
,
nor
power
to
believe
,
these
are
Promises
equal
to
a
bare
denial
:
but
far
be
it
from
the
most
High
,
that
any
of
his
Promises
should
be
either
false
or
fraudulent
;
his
Promises
are
in
Christ
Yea
,
and
Amen
;
they
are
as
unchangeable
as
his
being
,
they
are
not
fair
to
look
on
(
like
the
Apples
of
Sodom
)
but
afterwards
die
in
a
mere
nothing
of
performance
.
And
to
conclude
this
Point
,
I
must
needs
tell
you
that
I
look
upon
all
those
no
better
than
ungrateful
Blasphemers
and
Liers
,
that
say
God
hath
required
us
to
perform
those
things
which
he
hath
not
given
us
abilitys
whereby
we
may
cooperate
with
him
in
doing
those
things
which
he
hath
injoyned
us
to
do
,
and
in
avoiding
those
things
he
hath
forbidden
,
and
yet
it
shall
be
our
Condemnation
.
Calvin
himself
acknowledgeth
,
that
Man's
refusing
God's
Grace
,
evidently
presupposes
there
is
in
every
Man
a
real
power
to
imbrace
it
.
Philet
.
But
do
you
hold
that
God
gives
special
discriminating
Grace
to
all
?
you
ought
to
make
a
distinction
between
God's
Grace
,
for
there
is
common
Grace
and
special
Grace
;
his
common
Grace
is
given
to
the
whole
Universe
,
but
his
special
Grace
only
to
the
Elect.
Philad
.
I
believe
God
gives
not
his
Grace
to
all
alike
,
but
to
some
more
,
and
to
others
less
,
according
to
the
good
pleasure
of
his
Will
;
yet
he
is
wanting
to
none
but
such
as
are
wanting
to
themselves
:
O
Israel
,
thy
destruction
is
of
thy self
,
Hosea
13.
9.
Man's
destruction
is
of
himself
,
for
not
faithfully
doing
of
that
which
God
by
his
Grace
hath
enabled
him
to
perform
:
But
,
pray
what
is
this
you
call
common
Grace
,
and
what
discriminating
Grace
?
Philet
.
Common
Grace
is
the
single
Talent
of
Reason
and
Understanding
,
with
the
good
things
of
this
Life
which
all
Men
injoy
;
and
those
that
live
under
or
within
the
sound
of
the
Gospel
call
,
are
under
the
external
Offers
of
Grace
(
we
are
not
under
the
Law
but
under
Grace
,
that
is
,
the
Gospel
)
yea
and
may
from
thence
receive
common
Grace
,
viz.
Illumination
,
Conviction
,
legal
Humiliation
,
&c.
But
special
Grace
is
an
inward
Work
wrought
in
the
Hearts
of
the
Elect
by
the
irresistible
Power
of
the
Spirit
.
Philad
.
Pray
tell
me
one
thing
,
For
what
End
and
Use
is
God's
Grace
given
to
any
,
let
it
be
never
so
small
?
was
it
given
to
do
Evil
?
Philet
.
No.
Philad
.
What
then
,
to
do
nothing
withal
?
Philet
.
No
,
Men
that
receive
it
are
not
to
be
idle
with
it
.
Philad
.
Then
doubtless
it
was
to
honour
and
glorify
the
Lord
with
it
here
on
Earth
,
and
through
Christ
is
sufficient
to
glorify
him
in
Heaven
,
if
he
be
a
faithful
improver
of
it
.
But
it
doth
appear
,
that
those
that
have
received
one
Talent
,
have
receiv'd
a
small
measure
of
Grace
;
this
you
will
not
call
by
the
name
of
Special
Grace
:
what
,
is
not
the
least
measure
of
Grace
which
we
injoy
from
God
,
a
special
Favour
?
and
is
not
Grace
,
as
it
comes
from
God
,
whether
great
or
small
,
the
same
in
Nature
?
and
will
not
the
least
measure
of
Grace
,
faithfully
improved
through
Christ
,
lead
us
to
Heaven
,
and
the
non-improvement
of
it
lay
the
receiver
under
unpardonable
guilt
?
for
we
shall
be
accountable
to
God
for
what
he
gives
,
and
no
more
.
God
did
not
require
the
improvement
of
two
Talents
of
him
that
had
received
but
one
;
neither
did
the
Lord
take
away
the
one
Talent
from
him
that
had
it
,
till
he
hid
it
,
and
would
not
improve
it
.
Philet
.
Why
,
he
that
had
received
the
one
Talent
receiv'd
but
common
Grace
;
and
one
reason
he
could
not
make
that
one
Talent
two
,
was
,
because
he
had
not
special
Grace
to
inable
him
to
improve
it
:
so
tho
he
might
have
received
so
much
as
to
leave
him
without
excuse
,
yet
it
was
not
sufficient
for
Salvation
.
Philad
.
But
it
was
not
sufficient
to
leave
him
without
excuse
,
if
not
sufficient
to
effect
that
which
the
Lord
expected
from
him
;
and
still
Mens
not
believing
or
obeying
the
Lord
,
must
be
laid
at
his
door
;
as
if
God
would
damn
Persons
for
not
improving
their
Talent
,
that
never
had
sufficient
Means
or
Power
to
do
it
.
You
in
effect
say
that
God
requires
Persons
to
believe
and
obey
him
,
yet
he
hath
not
enabled
them
so
to
do
;
is
not
this
plainly
to
say
,
God
exacts
more
of
his
Creatures
than
they
are
able
to
do
?
God
grant
you
repentance
for
these
your
hard
sayings
:
Surely
if
he
that
had
received
the
one
Talent
,
had
not
thereby
received
power
and
opportunity
sufficient
to
improve
it
according
to
the
Lord's
Will
,
it
would
not
have
been
so
provoking
in
the
sight
of
the
Lord
,
as
to
cause
him
to
pass
so
heavy
a
Doom
upon
him
,
as
to
be
bound
hand
and
foot
,
and
cast
into
utter
Darkness
.
This
is
not
like
the
Righteousness
and
Equity
of
God's
Proceedings
with
wicked
and
ungodly
Men
,
to
bring
the
Vengeance
of
Eternal
Fire
upon
the
Heads
of
those
who
did
not
do
that
which
was
impossible
for
them
to
do
:
surely
we
shall
be
accountable
to
the
Lord
for
no
more
than
what
we
receive
from
him
,
according
to
that
principle
of
Equity
attested
by
our
Saviour
,
Luke
12.
48.
for
unto
whom
much
is
given
,
of
him
much
shall
be
required
;
and
then
by
the
rule
of
contraries
,
unto
whom
but
little
is
given
,
but
little
shall
be
required
.
He
that
hath
one
Talent
,
must
be
only
accountable
for
that
;
and
he
that
is
faithful
in
a
little
,
shall
be
ruler
over
much
.
And
seeing
you
pretend
very
high
to
Grace
above
others
,
know
this
,
God
expects
sutable
returns
;
he
that
improves
his
one
Talent
well
,
shall
be
rewarded
with
a
well
done
good
and
faithful
Servant
;
when
thou
with
all
thy
Light
and
Talents
,
if
not
improved
according
to
the
Will
of
the
Doner
thereof
,
shall
receive
the
greater
condemnation
;
and
then
instead
of
free
Love
,
thou
wilt
meet
with
just
Wrath
,
therefore
fear
and
tremble
lest
gracious
Favour
be
abused
.
But
come
,
Philetus
,
let
us
leave
this
;
I
believe
you
cannot
make
it
out
,
how
the
Gospel
should
be
preached
to
those
that
God
hath
not
given
a
Christ
to
believe
in
,
nor
power
to
believe
:
You
know
it
was
the
Gospel
Ministers
Work
,
and
the
first
thing
they
were
to
do
,
was
to
say
,
Peace
be
to
this
House
,
Luke
10.
5.
But
what
Peace
or
Glad-tydings
could
they
bring
or
speak
to
those
where
God
intended
none
?
Philet
.
But
it
is
not
known
whom
the
Lord
hath
chosen
to
Life
,
and
therefore
the
Word
of
Life
is
to
be
preached
to
all
,
tho
only
those
will
receive
it
whose
Hearts
the
Lord
opens
by
his
mighty
Power
;
so
that
our
Ministers
preach
the
general
Love
of
God
as
much
as
you
do
.
Philad
.
I
know
it
,
they
are
forced
so
to
do
,
or
to
preach
themselves
out
of
doors
;
very
few
being
so
true
to
their
Opinion
as
one
I
lately
heard
of
,
that
after
he
had
been
exhorting
his
Hearers
a
great
while
to
Dutys
,
at
last
told
them
,
That
he
did
not
know
whether
Christ
died
for
one
Soul
amongst
them
.
And
I
believe
very
few
ever
heard
any
of
your
way
that
have
managed
any
Theme
,
but
are
necessitated
to
assert
and
own
it
,
otherwise
such
their
Discourse
would
be
as
inconsistent
in
it self
,
as
it
is
far
from
Truth
;
tho
many
in
their
Sermons
speak
much
in
their
Exhortations
to
Holiness
;
and
when
they
take
a
Text
of
Scripture
from
thence
,
labour
to
prove
their
Notions
a
Truth
:
while
they
raise
their
Doctrin
,
and
give
Reasons
,
they
seemingly
go
on
fairly
,
till
they
come
to
the
Applicatory
part
,
where
they
knock
all
to
pieces
.
Mar.
'T
is
true
,
many
or
most
are
to
blame
upon
that
account
;
I
have
plainly
told
them
of
that
my self
,
that
in
private
they
have
been
one
with
me
,
but
in
publick
quite
other
Men
,
as
much
for
the
general
Point
as
you
are
.
Philad
.
Tho
they
are
professed
Enemies
to
general
Redemption
,
yet
it
is
of
that
use
and
necessity
,
that
they
are
forc'd
to
argue
many
things
upon
that
account
;
neither
can
they
be
without
the
service
of
it
in
the
carrying
on
many
of
their
Affairs
;
yea
,
and
many
times
dissemble
it
,
't
is
so
odious
in
most
Christians
Eyes
.
If
we
look
within
the
Confines
of
our
own
Nation
,
very
few
of
the
Church
of
England
but
own
and
believe
Christ
died
for
all
;
yea
,
I
am
informed
,
that
there
are
hardly
six
of
your
Opinion
in
both
Universities
.
The
Quakers
generally
,
not
one
that
I
hear
of
,
but
look
upon
it
unworthy
the
belief
of
a
Christian
:
Not
to
mention
any
others
,
you
your selves
are
greatly
divided
about
it
,
and
the
most
zealous
of
those
that
hold
it
,
dare
not
preach
what
they
believe
to
the
People
,
lest
instead
of
People
(
which
you
say
are
as
passive
in
Conversion
as
the
Stones
in
the
Walls
)
they
should
have
none
but
Stones
to
preach
to
.
Mar.
Surely
if
Christ
died
for
all
,
with
an
intent
to
save
all
,
then
all
would
be
●…ved
,
and
how
comes
it
to
pass
that
any
miss
it
?
Universal
Redemption
must
needs
procure
universal
Salvation
;
Christ's
Blood
must
needs
effect
that
for
which
it
was
shed
.
Philad
.
That
Persons
miss
Salvation
,
is
not
for
want
of
a
Jesus
,
nor
for
want
of
the
free
tenders
of
Grace
,
nor
for
want
of
an
Advocate
;
none
can
charge
their
eternal
ruin
upon
the
Lord
,
Hosea
13.
9.
but
't
is
their
not
believing
on
the
only
begotten
Son
of
God
,
their
rejecting
Light
,
and
loving
Darkness
,
taking
pleasure
in
Unrighteousness
,
and
because
they
refuse
to
come
at
Christ's
Call
,
and
will
not
open
when
he
knocks
,
nor
take
his
Counsel
,
nor
mind
those
things
that
make
for
their
Everlasting
Peace
,
but
abuse
the
Lord's
patience
waiting
upon
and
striving
with
them
,
and
so
come
at
last
to
perish
through
their
own
vile
,
stubborn
,
and
wilful
Obstinacy
,
Prov.
1.
24
,
to
32.
2
Pet.
2.
1
,
2.
2
Thess.
2.
10
,
11
,
12.
God
doth
not
necessitate
any
to
be
wicked
,
neither
doth
he
withdraw
Grace
necessary
,
unless
first
abused
,
1
Chron.
28.
9.
The
Lord
is
with
you
while
you
are
with
him
,
&c.
2
Chron.
24.
20.
There
is
no
let
in
God
that
all
Men
may
believe
and
be
saved
.
Nay
,
what
could
God
have
done
more
for
Man
,
that
he
hath
not
done
?
Isa.
5.
4.
that
is
,
what
God
in
his
Wisdom
thought
meet
to
do
,
and
which
was
most
agreeable
to
those
Properties
and
Principles
of
Reason
and
Understanding
placed
in
Man
.
For
,
1.
God
hath
placed
in
Man
an
inward
Witness
,
to
wit
,
Conscience
,
which
if
it
be
hearkned
unto
,
will
convince
of
Sin
,
and
lead
to
Duty
.
And
not
only
so
,
but
hath
discovered
by
his
Word
to
Men
the
damning
Nature
of
Sin
,
and
hath
plainly
forewarned
Persons
,
that
if
they
will
go
on
in
a
way
of
Sin
and
Disobedience
,
they
are
like
to
suffer
the
Vengeance
of
Eternal
Fire
,
hereby
to
deter
them
from
Evil.
And
hath
also
made
many
most
gracious
Promises
to
those
that
are
faithful
and
obedient
to
him
,
of
infinite
Glory
,
incomprehensible
Rewards
,
with
the
injoyment
of
the
infinite
,
good
,
and
gracious
God
himself
in
Heaven
to
Eternity
.
And
that
Man
might
escape
Eternal
Wrath
,
and
obtain
Life
and
Glory
;
God
that
foresaw
Man's
Fall
,
did
from
the
beginning
purpose
to
provide
a
way
to
make
Man
happy
;
and
therefore
in
infinite
Wisdom
,
and
tender
Mercy
,
contrived
the
saving
lost
Man
,
by
sending
into
the
World
,
and
delivering
up
unto
Death
his
only
Son
,
that
so
all
the
Enmity
that
was
between
God
and
poor
sinful
Man
might
be
renewed
,
and
Man
through
him
might
have
peace
with
God
,
Ephes.
2.
14
,
15.
Rom.
5.
1.
And
also
the
Lord
stands
engaged
by
Promise
to
justisy
and
save
Sinners
if
they
believe
in
his
Son
,
and
hath
promised
the
assistance
of
his
Infinite
Spirit
,
to
all
those
that
by
true
Faith
and
Love
seek
it
of
him
,
Luke
11.
whereby
Persons
may
be
able
to
repent
and
believe
,
and
able
to
oppose
Sin
,
and
advance
forward
in
the
Path
of
Righteousness
,
and
persevere
therein
to
the
end
.
Now
,
what
could
God
do
more
than
this
?
So
that
if
any
perish
,
their
destruction
is
of
themselves
,
Jonah
4.
Dr.
Holms
,
upon
John
6.
37.
pag.
17.
speaking
of
God's
freely
pardoning
Sinners
,
and
of
the
Bridegroom
and
Bride
(
the
Church
)
and
the
Spirit
,
all
calling
to
Sinners
to
come
,
Rev.
22.
17.
saith
,
Therefore
why
,
O
ye
Sons
of
Men
,
stand
you
still
in
a
damnable
,
mistaken
,
doubting
condition
,
so
as
not
to
come
to
Christ
?
Why
will
you
die
,
you
need
not
perish
unless
you
will
perish
;
no
Reason
in
Christ's
Will
,
but
in
your
own
Will.
You
never
improved
the
least
Gift
to
go
forward
towards
Christ
,
but
he
prospered
it
more
:
What
would
you
have
more
than
a
Christ
suffering
,
a
Christ
offering
,
a
Christ
intreating
that
you
may
come
?
And
in
pag.
18.
having
repeated
the
same
words
,
saith
,
You
have
a
Christ
that
hath
suffered
for
you
,
a
God
that
hath
sent
him
to
you
,
a
God
that
invites
you
to
him
;
and
if
you
come
to
him
,
you
shall
not
be
disappointed
;
the
Text
saith
,
He
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
All
which
so
fully
and
freely
declares
the
Mind
of
God
and
Christ
to
poor
Sinners
,
that
nothing
can
be
said
against
it
,
as
Isa.
5.
4.
Hosea
6.
4.
Now
,
O
Sinner
,
look
about
thee
,
God
acquits
himself
;
therefore
the
fault
must
lie
upon
thee
,
if
thou
dost
not
improve
what
thou
hast
:
tho
God's
Will
doth
not
depend
upon
Man's
Will
,
yet
God
will
be
tied
to
his
own
Ingagement
,
and
do
what
he
hath
said
.
Philet
.
Come
,
forbear
any
farther
discourse
on
this
Point
;
we
all
hold
that
Man's
destruction
is
of
himself
,
there
is
no
damning
to
misery
without
relation
to
sin
.
Philad
.
Well
,
we
will
wholly
break
off
at
this
time
,
only
give
me
leave
to
ask
you
,
and
your
Friend
Martha
,
this
Question
,
viz.
What
is
the
reason
you
go
about
to
perswade
your selves
,
and
others
,
that
God
is
so
severe
with
the
greatest
part
of
Mankind
,
as
to
leave
them
in
the
Fall
,
without
giving
his
Son
to
die
for
them
,
but
leaving
them
to
perish
?
is
it
to
make
your
own
Salvation
doubtful
?
for
if
Christ
died
for
scarce
one
in
a
thousand
,
what
grounds
have
you
to
believe
Christ
died
for
you
,
or
that
you
were
elected
and
chosen
to
Life
?
Philet
.
I
do
not
question
but
I
was
beloved
of
God
,
and
chosen
in
Christ
,
before
the
Foundation
of
the
World
.
Philad
.
I
suppose
that
you
must
needs
have
a
high
Opinion
of
your self
,
that
you
are
one
of
the
Darlings
of
Heaven
,
one
beyond
all
possibility
of
miscarrying
,
one
that
shall
never
behold
the
angry
Countenance
of
the
Almighty
;
otherwise
I
believe
you
would
be
glad
to
hear
the
joyful
Tidings
of
Peace
and
Reconciliation
with
God
through
Jesus
Christ
:
for
tho
you
represent
God
at
so
dreadful
a
rate
towards
others
,
yet
you
would
not
have
him
appear
in
such
Wrath
and
Fury
to
your self
;
nay
,
your
Doctrine
would
not
be
so
readily
imbraced
by
so
many
,
if
they
thought
they
themselves
were
of
that
number
,
that
God
had
by
an
absolute
Decree
of
Reprobation
shut
under
Wrath
,
from
all
possibility
of
obtaining
Life
and
Salvation
.
And
should
the
Lord
awaken
your
Conscience
under
a
sense
of
the
dread
and
horror
of
your
being
absolutely
rejected
from
Grace
and
Glory
,
from
having
any
saving
benefit
by
the
Death
of
Christ
,
this
might
so
amaze
you
,
that
all
Means
and
Arguments
used
to
comfort
you
,
might
be
of
no
value
;
your
Opinion
walks
Antipodes
to
all
words
of
comfort
.
What
would
it
avail
you
then
at
such
a
time
to
tell
you
of
God's
great
Love
to
his
Elect
,
and
that
he
had
such
a
Love
for
some
few
of
the
degenerate
Sons
of
Adam
,
that
rather
than
they
should
perish
,
he
would
give
his
Son
a
Ransom
for
them
,
and
with
him
give
them
Faith
and
Repentance
,
and
by
a
strong
hand
of
irresistible
Grace
carry
them
through
this
World
to
Glory
;
but
that
far
the
greater
number
are
left
of
the
Lord
to
die
and
perish
,
for
the
manifestation
of
his
Justice
and
Displeasure
against
Sin
?
Would
this
fasten
any
comfort
upon
you
,
when
you
behold
the
Lord's
angry
Countenance
,
only
speaking
Blood
and
Ruin
to
you
?
Come
,
Philetus
,
this
hath
been
so
dreadful
to
many
,
that
they
have
run
some
to
the
Sword
,
and
others
to
the
Halter
.
Now
seeing
that
you
make
the
number
of
the
Elect
so
small
,
as
not
one
in
a
hundred
,
or
one
in
a
thousand
;
how
can
you
have
any
comfortable
assurance
that
you
are
one
of
those
that
Christ
died
for
,
unless
you
prove
it
by
his
dying
for
all
,
and
so
consequently
for
you
,
including
a
part
in
the
whole
.
Philet
.
What
rotten
stuff
have
we
here
,
at
what
a
pitiful
rate
do
you
talk
!
would
you
have
me
believe
Christ
died
for
me
,
because
he
died
for
the
whole
World
?
if
I
had
no
other
assurance
and
hopes
for
Heaven
than
this
,
I
should
be
in
a
miserable
state
;
I
injoy
saving
Grace
,
there
is
an
inward
Work
of
God
upon
my
Heart
,
and
I
am
really
brought
over
to
Christ
;
this
is
a
better
proof
that
I
am
not
one
of
those
that
are
left
in
the
Fall
to
perish
,
but
one
of
those
Christ
died
for
.
Philad
.
I
own
that
there
are
Marks
and
Signs
which
may
be
sufficient
proof
of
a
Person
's
Regeneration
,
and
may
be
a
good
Mark
of
Election
,
and
a
sound
Evidence
for
Heaven
,
Rom.
8.
16.
the
Spirit
witnessing
with
our
Spirits
.
But
now
in
this
weighty
concern
of
our
Souls
and
Salvation
,
nothing
ought
to
be
believed
by
any
,
but
what
they
have
grounds
to
believe
from
the
Word
of
God
,
and
from
that
inward
Witness
,
which
if
true
,
never
contradicts
,
but
is
always
sutable
and
agreeable
to
the
Word
.
Now
since
by
your
Doctrine
the
Death
of
Christ
did
not
extend
to
one
of
a
thousand
,
how
is
it
possible
for
you
to
know
that
Christ
died
for
you
,
unless
it
be
revealed
in
the
Word
of
God
,
since
he
that
Christ
did
or
did
not
die
for
,
must
be
built
upon
the
Testimony
of
the
Lord
?
therefore
,
I
say
,
shew
me
(
if
you
can
)
a
proof
from
the
Scripture
,
that
Christ
died
for
you
;
or
if
you
cannot
do
that
,
shew
me
that
Man
now
living
in
the
World
for
whom
Christ
did
not
die
.
Philet
.
I
cannot
shew
you
my
Name
written
in
the
Scriptures
,
nor
no
place
that
saith
that
he
died
for
I.
S.
but
if
I
can
prove
my self
a
Believer
,
I
can
prove
that
I
am
no
Reprobate
,
but
an
Elect
Person
,
and
consequently
one
that
Christ
died
for
,
for
believing
is
an
infallible
Fruit
of
Election
.
Philad
.
But
what
if
you
mistake
,
and
think
you
have
true
Faith
when
you
have
not
;
there
is
a
Faith
which
is
only
sancy
,
nay
mere
presumption
,
a
Faith
besides
the
Word
of
God
:
't
is
easy
for
Men
to
deceive
themselves
and
others
with
false
Appearances
and
deceivable
Marks
in
this
case
,
since
all
saving
Graces
in
the
Saints
have
their
Counterfeits
in
Hypocrites
,
yea
oftner
furnished
and
set
forth
with
more
gaudy
paint
in
Hypocrites
than
real
Christians
;
the
Devil
can
shew
himself
to
be
an
Angel
of
Light
.
But
come
to
your
Marks
of
Election
,
Are
you
the
Child
of
believing
Parents
?
this
is
not
sufficient
to
prove
you
in
the
Love
and
Favour
of
God
;
for
so
was
Cain
,
Ishmael
,
and
Esau
,
yet
you
say
they
were
reprobated
.
Have
you
been
baptized
,
and
so
initiated
into
the
visible
Church
of
Christ
?
so
have
many
thousands
,
who
by
their
Conversation
shew
themselves
to
be
of
the
Synagogue
of
Satan
.
Have
you
done
Miracles
?
so
did
Jannes
and
Jambres
,
yet
they
were
Cheats
.
Do
you
outwardly
partake
of
the
Lord's
Table
?
so
do
many
that
have
no
part
in
him
,
as
Judas
.
Do
you
preach
the
Word
to
others
,
prophesy
in
Christ's
Name
?
so
may
many
to
whom
Christ
will
say
,
Depart
you
cursed
,
and
while
they
preach
Salvation
to
others
,
miss
it
themselves
.
Philet
.
These
are
outward
Marks
which
may
very
well
stand
with
Hypocrisy
;
mine
is
a
supernatural
,
spiritual
,
and
inward
Work
,
the
saving
Effect
of
the
sanctifying
Spirit
of
God
.
What
say
you
to
Faith
,
is
not
that
a
Fruit
of
the
Spirit
?
Philad
.
Yea
,
true
justifying
Faith
is
;
but
what
would
you
prove
that
Christ
died
for
you
,
because
you
are
a
Believer
?
Philet
.
No
,
Christ
did
not
die
for
me
,
and
elect
me
,
because
I
believe
;
but
because
God
elected
me
,
and
gave
his
Son
to
die
for
me
,
therefore
I
believe
;
I
being
to
prove
that
God
loved
me
,
and
gave
his
Son
to
die
for
me
,
and
that
Faith
is
a
Fruit
of
God's
electing
Love
.
Philad
.
But
what
if
your
Faith
be
the
Faith
of
the
Hypocrite
,
which
will
perish
?
Simon
Magus
,
Acts
8.
13.
believed
the
Doctrine
preached
by
Philip
,
and
professed
his
Faith
publickly
,
by
being
baptized
in
Water
according
to
our
Lord's
Command
,
and
yet
in
the
gall
of
bitterness
,
and
bond
of
iniquity
;
for
his
heart
was
not
right
in
the
sight
of
God
.
And
saith
Duveil
upon
this
place
,
Many
that
are
not
of
a
right
heart
in
the
sight
of
God
,
may
oftentimes
excel
in
the
Gift
of
the
Spirit
,
for
neither
did
the
perverseness
and
Hypocrisy
of
Judas
the
Traitor
hinder
him
to
excel
in
the
Gifts
of
the
Spirit
;
neither
had
the
Gifts
of
the
Spirit
been
so
corrupted
,
1
Cor.
14.
if
their
hearts
had
been
sincere
,
Luke
8.
13.
These
are
they
which
for
a
time
believe
,
and
in
time
of
temptation
fall
a
way
.
But
we
are
fallen
into
an
Age
,
that
the
practick
part
of
Christianity
is
almost
destroy'd
by
the
speculative
part
:
As
if
the
truth
of
our
Faith
did
not
stand
with
a
course
of
holiness
and
strict
walking
with
God
.
And
,
as
Dr.
Burnet
saith
in
his
Preface
to
the
Life
of
God
in
the
Soul
of
Man
,
That
in
more
antient
times
those
that
wrote
Apologies
for
the
Christian
Religion
did
appeal
to
the
Lives
of
the
Christians
to
prove
their
Doctrine
holy
;
but
alas
,
when
we
write
Apologies
,
we
must
appeal
from
the
Life
to
the
Rule
and
Precepts
of
Faith
,
which
ought
not
to
be
.
Philet
.
But
it
hath
wrought
Reformation
of
Life
in
me
.
Philad
.
Hyprocrites
have
been
famous
for
moral
virtues
;
yea
,
many
that
you
will
not
own
for
Christians
in
many
things
,
excel
you
at
this
day
;
Remember
the
Scribes
and
Pharisees
,
read
2
Pet.
2.
20
,
21
,
22.
where
you
may
see
,
that
some
that
shall
not
escape
the
damnation
of
Hell
,
may
notwithstanding
escape
the
pollutions
of
the
World
,
and
that
through
the
knowledg
of
the
Son
of
God
.
Philet
.
But
I
see
such
Excellencies
in
Christ
,
that
I
have
longings
of
Heart
after
more
intimate
acquaintance
with
him
.
Philad
.
Strong
desires
may
Hypocrites
have
after
Christ
,
and
Heavenly
things
,
John
6.
34.
Mat.
25.
8.
Numb.
23.
10.
Philet
.
But
the
Lord
hath
given
me
through
the
Spirit
,
a
foretast
of
Heaven
it self
in
the
first-Fruits
of
it
.
Philad
.
May
not
this
be
found
in
Apostates
also
,
Heb.
6.
4
,
5
,
6
?
So
tho
I
do
not
charge
you
to
be
a
Hypocrite
,
to
pretend
to
what
you
do
not
injoy
,
yet
this
I
say
,
since
every
saving
Grace
in
the
true
Christian
hath
its
counterfeit
in
others
,
this
will
not
be
sufficient
to
prove
Christ
died
for
you
,
but
must
find
better
grounds
for
it
than
such
marks
,
which
are
as
proper
for
Hypocrites
as
true
Believers
:
you
may
indeed
have
an
opinion
that
Christ
died
for
you
;
but
where
are
your
grounds
,
seeing
the
certain
knowledg
whom
Christ
died
for
,
must
not
be
built
upon
any
good
which
we
may
suppose
in
us
,
but
upon
the
Word
of
the
Lord
:
so
till
it
be
proved
,
beyond
all
Objection
,
that
Christ
died
for
you
,
and
hath
not
decreed
to
leave
you
in
the
Fall
,
&c.
all
comfortable
assurance
of
your
Eternal
State
will
be
cut
off
,
if
ever
you
should
fall
under
the
dread
and
horror
of
it
;
and
methinks
,
could
I
be
got
to
believe
that
Christ
died
but
for
a
few
,
and
no
Man
could
prove
Christ
died
for
him
but
by
such
Marks
as
you
talk
of
,
I
am
so
conscious
to
the
failings
and
deceitfulness
of
my
own
heart
,
that
I
should
despair
of
Mercy
:
but
here
's
my
support
,
that
God
would
have
all
Men
to
be
saved
,
hath
redeemed
all
,
calleth
all
to
Repentance
and
believing
in
him
,
with
gracious
promises
of
Life
and
Salvation
;
and
now
seeing
God
loveth
all
Men
,
and
desireth
their
eternal
good
,
therefore
mine
as
well
as
others
,
if
I
by
true
Faith
apply
that
(
through
the
assistance
of
the
Spirit
)
to
my self
,
which
is
offered
in
general
to
all
.
And
how
doth
the
certain
knowledg
of
this
tend
to
beget
honourable
thoughts
of
God
,
and
fill
our
Hearts
with
precious
indearedness
to
Christ
?
yea
,
soften
our
Hearts
when
we
sin
against
such
Mercy
and
Grace
,
yea
,
make
us
look
upon
him
whom
we
have
pierced
,
Zach.
12.
Yea
and
if
at
any
time
poor
Souls
come
to
be
bowed
down
under
the
weight
of
Sin
,
and
knows
not
how
to
be
delivered
from
their
fears
and
dangers
,
but
are
ready
with
the
Church
,
Lam.
3.
18.
to
sit
down
and
say
,
My
hope
is
perished
from
the
Lord
:
Now
at
such
a
time
as
this
,
when
the
Love
of
God
in
Jesus
Christ
is
set
home
upon
the
Heart
,
O
what
work
will
this
make
upon
such
a
one
!
O
the
dear
Love
that
this
begets
in
a
sincere
Soul
for
Christ
!
and
O
,
methinks
what
a
comfort
is
it
to
Gospel-Ministers
that
in
their
declarations
of
the
Gospel
they
can
offer
it
to
all
,
and
labour
with
Souls
to
bring
them
over
to
the
Lord
!
But
how
faint
and
cooly
must
other
Ministers
be
in
tendering
of
Christ
to
Sinners
;
or
how
can
your
Ministers
tender
Christ
to
their
hearers
,
or
be
earnest
with
them
to
imbrace
Christ
,
or
believe
in
him
,
when
they
do
not
know
whether
Christ
died
for
one
of
them
?
So
notwithstanding
all
you
have
said
to
prove
your
Title
for
Heaven
,
and
to
be
one
of
those
that
Christ
died
for
,
yet
since
you
place
Salvation
upon
the
absolute
Decree
of
God
,
and
that
Decree
is
kept
secret
to
you
,
you
cannot
say
of
your self
you
are
one
of
those
that
Christ
died
for
,
and
that
you
shall
go
to
Heaven
because
you
at
present
believe
;
no
more
than
you
can
say
of
any
wicked
Man
in
the
World
,
that
he
is
one
of
those
that
God
hath
left
in
the
Fall
,
without
a
Saviour
,
since
he
that
is
now
wicked
may
be
called
and
saved
;
such
were
some
of
you
,
1
Cor.
6.
and
you
may
make
shipwrack
of
Faith
and
a
good
Conscience
,
fall
from
your
first
Love
,
and
so
miss
Heaven
.
Philet
.
I
see
you
are
for
falling
away
from
Grace
.
Philad
.
No
,
I
am
not
,
I
am
against
falling
away
.
Philet
.
Yea
,
but
you
hold
that
a
true
Believer
,
a
Child
of
God
,
and
in
a
state
of
Grace
,
may
so
far
fall
away
as
to
miss
Heaven
;
you
are
not
able
to
prove
by
any
Example
in
the
Scripture
,
where
any
true
Believer
hath
fallen
from
Grace
.
Philad
.
Suppose
I
cannot
prove
by
any
Example
in
Scripture
,
that
any
true
Believer
hath
fallen
;
doth
it
therefore
follow
,
that
no
true
Believer
can
possibly
fall
?
suppose
no
true
Believers
ever
yet
fell
away
,
yet
't
is
possible
they
may
.
Philet
.
How
prove
you
that
?
Philad
.
From
2
Pet.
2.
20.
If
those
that
have
clean
escaped
the
pollution
of
the
World
,
and
that
thro
the
knowledg
,
&c.
may
fall
away
,
then
other
Believers
may
.
Philet
.
That
is
not
the
description
of
a
true
Believer
.
Philad
.
How
any
one
can
escape
the
Pollutions
of
the
World
,
&c.
and
yet
not
be
a
Believer
,
I
know
not
.
Philet
.
'T
is
meant
of
gross
Pollutions
of
the
World
,
and
so
a
Man
may
be
free
from
the
gross
pollutions
of
this
World
in
the
midst
of
inward
Impurities
and
Hypocrisies
;
they
were
free
from
the
gross
acts
of
Sin
,
so
that
they
did
not
come
into
the
view
of
the
World
.
Philad
.
That
is
as
much
as
to
say
,
their
escaping
was
not
real
,
they
had
but
seemingly
escaped
the
pollutions
of
the
World
;
they
were
at
best
but
Hypocrites
,
how
then
could
the
latter
end
of
such
be
worse
than
their
beginning
?
Nay
,
what
if
they
had
put
off
their
guise
of
Religion
wherewith
they
deceive
the
World
,
and
appeared
like
themselves
in
their
swinish
nature
,
could
that
make
their
end
worse
than
before
,
seeing
Hypocrites
are
like
to
meet
with
the
greatest
condemnation
?
Mat.
24.
51.
But
how
those
can
be
said
to
be
Hypocrites
,
that
have
clean
escaped
the
Pollution
of
the
World
,
thro
the
knowledg
of
our
Lord
and
Saviour
Jesus
Christ
,
I
cannot
see
,
unless
Hypocrisy
be
no
Pollution
;
and
if
it
be
,
then
were
they
no
Hypocrites
,
or
else
they
had
not
clean
escaped
the
pollution
of
the
World
,
nor
from
them
that
live
in
Error
,
ver.
18.
which
he
affirms
.
But
we
must
hasten
to
put
an
end
to
this
days
Discourse
.
Now
consider
Heb.
6.
6.
where
the
Author
speaks
of
the
impossibility
of
renewing
some
by
repentance
in
case
they
fall
away
:
which
plainly
supposeth
there
is
,
or
may
be
such
a
thing
incident
to
Man
;
and
it
is
very
evident
from
this
Scripture
,
that
the
Author
admonisheth
those
whom
he
judged
true
and
sound
Believers
,
for
he
here
speaketh
not
of
ordinary
and
common
,
but
of
special
and
excellent
Grace
;
and
yet
these
are
under
a
possibility
of
falling
away
for
ever
:
for
doth
not
the
Author
give
them
to
understand
,
that
notwithstanding
they
were
most
eminent
Saints
and
Believers
;
yet
through
carelesness
and
carnal
Security
,
they
might
make
Shipwrack
of
their
Souls
,
and
perish
?
Philet
.
What
,
are
these
Characters
applicable
to
none
but
true
Believers
?
Philad
.
If
there
be
any
Persons
under
Heaven
that
may
be
judged
true
Believers
,
they
are
such
as
these
mentioned
;
and
if
you
can
,
shew
me
any
that
had
all
these
Gifts
,
and
yet
were
destitute
of
true
Grace
.
Philet
.
I
cannot
give
you
a
particular
Instance
of
all
these
meeting
together
in
one
Person
that
was
not
a
Believer
:
But
can
you
prove
that
these
Qualifications
are
applicable
to
none
but
true
Believers
?
Philad
.
If
they
be
applicable
to
any
others
,
give
me
an
Instance
where
;
for
I
know
of
none
from
whence
we
have
cause
to
believe
that
true
Believers
may
possibly
apostatize
so
far
,
as
to
be
under
an
impossibility
of
being
renewed
again
by
Repentance
,
and
so
perish
.
Again
,
in
1
Cor.
9.
27.
you
may
see
that
Holy
Paul
,
after
his
Conversion
to
Christ
,
took
great
care
and
pains
to
beat
down
his
Body
,
&c.
which
was
needless
in
him
,
if
he
were
under
no
possibility
of
falling
.
Again
,
that
true
Believers
are
under
a
possibility
of
falling
,
appears
a
truth
,
because
the
Lord
by
his
Holy
Spirit
in
his
Prophets
and
Apostles
doth
,
by
many
Exhortations
,
Promises
,
and
Threatnings
,
labour
to
prevent
apostatizing
in
them
,
and
to
cause
them
to
persevere
.
But
if
your
Doctrine
be
true
,
that
there
is
an
utter
impossibility
of
a
final
falling
away
;
what
savour
of
Wisdom
or
Sense
is
there
in
admonishing
Persons
against
that
which
there
is
no
possibility
of
ever
coming
to
pass
;
but
that
God
will
by
an
irresistible
hand
of
Grace
and
Power
,
preserve
them
in
a
state
of
Grace
and
Favour
,
how
desperately
careless
or
wicked
soever
they
shall
be
?
yea
,
tho
they
fall
into
ten
thousand
abominable
Sins
,
yet
they
shall
be
brought
to
repentance
before
they
die
:
doth
not
this
make
all
Exhortations
,
Threatnings
and
Promises
,
unnecessary
?
For
if
Men
be
assured
they
shall
never
perish
,
pray
tell
me
why
they
should
labour
to
prevent
their
perishing
?
Moderat
.
But
you
must
understand
that
the
Means
and
the
End
are
coupled
together
,
and
that
God
that
hath
appointed
the
End
,
hath
appointed
the
Means
to
attain
the
End
;
and
God
makes
use
of
our
own
Endeavours
as
the
Means
to
attain
Heaven
,
and
prevent
our
Apostacy
;
as
in
the
case
of
Noah
,
tho
he
was
assured
,
and
that
from
God
himself
,
that
he
should
not
perish
by
the
Water
,
yet
he
was
to
make
the
Ark
:
here
you
see
that
tho
he
knew
God
would
save
him
,
yet
he
used
the
means
,
or
else
he
knew
he
should
not
be
saved
;
he
did
not
say
to
himself
,
God
hath
bound
himself
by
Covenant
to
save
me
;
now
if
I
make
not
the
Ark
,
his
Word
is
his
Word
,
and
he
will
stand
to
it
;
tho
I
be
false
,
yet
he
will
be
true
;
tho
I
do
not
as
I
should
,
yet
he
will
do
as
he
hath
promised
,
and
therefore
I
'll
spare
my
labour
:
but
you
see
Noah
is
of
another
mind
,
he
will
not
sever
God's
Word
from
the
Means
;
he
judged
that
if
he
made
not
the
Ark
,
he
was
to
look
for
no
deliverance
;
this
was
his
Divinity
.
So
in
Hezekiah's
Case
,
tho
God
had
promised
to
add
fifteen
years
to
his
Life
,
yet
he
was
to
use
the
means
God
had
appointed
to
sustain
Life
,
as
Meat
,
Drink
,
Rest
,
&c.
yea
,
tho
the
Lord
had
absolutely
promised
that
he
would
add
fifteen
years
to
his
Life
,
yet
there
was
to
be
a
Plaister
of
Figs
applied
to
his
Sore
in
order
to
his
recovery
.
So
likewise
in
that
of
Paul
,
Acts
27.
22.
compared
with
31.
tho
the
Lord
had
promised
there
should
be
no
loss
of
any
Man's
Life
,
yet
afterwards
Paul
said
to
the
Centurion
,
and
the
Souldiers
,
Except
these
(
to
wit
,
the
Mariners
,
by
whose
skill
the
Ship
should
be
brought
nearer
to
Land
for
their
safety
)
abide
in
the
Ship
,
ye
cannot
be
safe
.
So
tho
Christ
had
assured
his
Disciples
that
they
should
never
perish
,
and
none
should
pluck
them
out
of
his
Father's
Hands
;
yet
he
bid
them
watch
and
pray
,
lest
they
fall
into
temptation
.
Philad
.
I
perceive
you
look
upon
these
Promises
,
tho
absolutely
express'd
,
yet
conditionally
intended
;
so
that
none
of
all
these
should
perish
,
provided
they
should
obey
wholesom
Advice
,
and
use
all
Means
that
in
them
lay
for
their
preservation
;
now
do
you
believe
this
is
true
in
Spirituals
?
Moderat
.
Yea
,
doubtless
.
Philad
.
I
say
so
too
;
and
dare
be
bold
to
assure
,
from
the
Word
and
Promise
of
that
God
that
cannot
lie
,
that
not
one
true
Believer
shall
ever
perish
who
faithfully
uses
the
means
God
hath
prescribed
,
in
order
to
his
standing
.
And
if
Philetus
be
of
this
mind
,
we
shall
soon
agree
:
What
say
you
Philetus
?
Philet
.
I
believe
,
as
God
hath
required
his
Children
to
use
the
means
of
Perseverance
,
so
he
hath
decreed
they
shall
all
of
them
use
it
accordingly
;
and
that
he
will
so
overpower
them
by
his
Spirit
,
that
it
shall
be
beyond
all
possibility
of
miscarrying
.
Philad
.
Pray
produce
such
a
Decree
if
you
can
.
Philet
.
In
Jer
31.
33
to
37.
you
have
an
absolute
Promise
of
Perseverance
made
by
the
Lord
to
the
Church
of
God
.
Philad
.
You
cannot
prove
by
this
Text
,
that
none
can
fall
away
:
this
Promise
was
made
to
the
dispersed
Nation
of
the
Jews
,
whom
the
Lord
in
his
anger
had
driven
into
all
Countrys
,
and
therefore
had
a
respect
as
well
to
the
Unbelievers
as
true
Believers
amongst
them
:
Compare
Ezek.
11.
17
,
18.
where
is
a
Promise
of
the
same
import
;
yet
in
vers.
21.
those
that
walk
after
their
detestable
things
,
may
bring
ruin
upon
themselves
.
Philet
.
John
10.
29.
there
you
have
the
Omnipotent
God
ingaging
himself
to
preserve
the
Saints
or
sheep
of
Christ
,
from
either
total
or
final
Apostacy
.
Philad
.
John
10.
27
,
28.
My
Sheep
hear
my
Voice
,
and
I
know
them
,
and
they
follow
me
;
and
I
give
unto
them
Eternal
Life
,
and
they
shall
never
perish
,
&c.
Now
I
believe
that
those
that
are
the
Sheep
of
Christ
,
which
hearing
his
Voice
,
follow
him
perseveringly
to
the
end
,
he
will
give
unto
them
Eternal
Life
;
there
's
no
danger
of
perishing
so
long
as
they
remain
the
Sheep
of
Christ
.
Philet
.
This
cavil
is
cut
off
in
the
next
Words
;
neither
shall
any
pluck
them
out
of
my
hands
:
therefore
neither
Sin
,
the
Devil
,
the
World
,
nor
Flesh
,
can
by
any
Temptation
draw
the
Sheep
of
Christ
from
their
Faith
.
Philad
.
How
,
who
told
you
so
?
I
give
them
Eterual
Life
;
neither
shall
may
be
able
to
pluck
them
out
of
Christ's
hands
,
when
once
they
are
landed
upon
the
Celestial
Canaan
;
they
may
then
say
,
Now
Sin
,
Satan
,
and
wicked
World
,
do
your
worst
.
But
if
you
would
have
it
respect
the
Saints
as
to
this
Life
,
yet
here
is
not
the
least
shew
of
the
great
power
of
God
ingaged
for
the
compelling
or
necessitating
of
them
to
continue
such
to
the
end
of
their
days
,
and
that
they
cannot
cease
from
following
him
;
or
any
promise
made
to
those
that
for
the
present
hear
his
Voice
and
follow
him
:
yet
if
they
shall
quit
the
Faith
,
and
draw
back
from
him
,
they
shall
never
perish
,
how
sinful
and
wicked
soever
they
be
.
Neither
is
it
to
be
conceived
,
as
if
Sin
,
Wickedness
,
Looseness
,
and
Profaneness
,
could
not
unsaint
Persons
,
or
pluck
them
from
under
the
Lord's
protection
,
or
separate
them
from
the
Love
of
God
;
but
that
Sin
will
separate
between
Men
and
their
God
,
is
evident
from
Isa.
49.
2.
But
this
rather
shews
,
That
those
that
continue
following
of
Christ
,
shall
be
safe
under
the
protection
and
safeguard
of
the
Lord
,
so
as
no
Creature
whatsoever
shall
be
able
to
separate
them
from
God
.
Martha
.
As
God
the
Father
looks
for
nothing
from
Man
to
partake
of
Christ
;
so
it
is
not
Sin
nor
Evil
that
can
debar
any
true
Believer
from
a
part
in
Christ
.
It
is
a
desperate
thing
in
any
so
much
as
to
serve
a
Writ
of
Damnation
upon
a
Believer
,
for
in
doing
so
they
injure
the
Lord
Jesus
,
overthrowing
the
fulness
of
his
Grace
.
Philad
.
That
God
hath
made
an
assurance
to
any
of
injoying
his
Love
and
Favour
,
but
upon
condition
of
their
Love
and
Loyalty
to
him
,
I
suppose
the
Scripture
is
wholly
silent
;
nay
such
assurance
is
not
honourable
for
God
to
make
,
nor
meet
for
a
Creature
to
expect
or
desire
:
for
who
can
imagine
that
an
infinitely
wise
,
and
righteous
God
,
should
ever
ingage
himself
to
any
People
,
to
be
their
God
,
unless
they
be
also
willing
to
be
his
People
,
to
love
and
live
to
him
?
or
what
ingenuous
Soul
,
that
truly
loves
God
,
doth
desire
to
be
pardoned
,
and
protected
,
and
delivered
from
eternal
Misery
,
and
injoy
all
the
Blessings
of
his
Child
,
and
yet
pay
nothing
of
that
love
and
reverence
that
is
due
to
him
for
such
Mercys
?
And
whereas
you
speak
as
if
it
were
not
Sin
and
Evil
that
can
make
him
that
was
once
a
Believer
less
beloved
of
God
,
the
Lord
having
once
loved
him
,
he
cannot
cease
to
love
him
;
this
I
have
answered
before
.
But
such
Expressions
as
these
cannot
be
short
of
Blasphemy
,
to
put
such
a
Saying
as
this
in
the
Mouth
of
the
Lord
:
Tho
thou
addest
Drunkenness
to
Thirst
;
tho
thou
committest
Whoredom
,
Adultery
,
Incest
,
Murder
,
and
every
ways
cast
my
Commandments
behind
thy
back
,
yet
shalt
thou
be
precious
in
my
Eyes
,
and
my
heart
shall
be
towards
thee
in
the
greatest
Love
and
dearest
Affection
for
ever
.
And
tho
this
may
seem
harsh
,
yet
your
opinion
leads
directly
to
such
horrid
conceits
of
God
.
For
if
Christ
be
not
given
Covenant-wise
,
but
the
Promise
of
Life
is
made
absolutely
,
without
any
condition
,
or
proviso
at
all
of
Persons
Love
and
Loyalty
to
him
,
then
it
follows
,
that
the
obstinate
and
resolved
Sinners
,
the
loosest
and
most
debauched
Persons
may
as
well
lay
claim
to
the
Promise
of
Eternal
Life
,
as
the
most
faithful
and
virtuous
in
the
World
:
and
if
you
say
't
is
not
Absolute
,
it
follows
that
it
is
Conditional
,
for
the
wit
of
Man
cannot
shew
a
Medium
between
these
two
.
Philet
.
We
do
not
say
that
no
Believers
can
fall
into
Sin
;
fall
they
may
,
fearfully
,
but
not
totally
and
finally
.
Philad
.
Who
ever
said
that
the
Elect
,
such
that
believe
and
persevere
to
the
end
,
ever
fell
away
finally
?
I
know
none
that
say
any
such
thing
:
the
Question
is
,
Whether
the
Grace
of
God
may
not
be
so
resisted
,
Isa.
5.
4.
Acts
7.
51.
Mat.
23.
37.
as
to
cause
the
Lord
to
take
away
his
Holy
Spirit
from
them
,
and
to
suffer
them
to
fall
into
a
state
of
Perdition
?
I
would
know
why
our
Saviour
hath
told
us
,
that
from
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
seemeth
to
have
,
if
it
be
not
for
this
reason
,
because
he
hath
lavished
out
his
Talent
,
and
hath
rejected
the
Power
of
doing
well
which
was
offered
him
:
surely
there
is
no
better
arguing
than
that
Man
can
resist
the
Grace
of
God
,
because
he
doth
;
and
't
is
a
wonder
that
such
as
you
are
,
are
not
confuted
by
your
own
experience
that
Grace
is
resistible
,
unless
you
will
deny
your self
to
be
of
the
number
of
the
Elect.
Surely
David
had
Grace
to
have
done
better
than
he
did
in
the
matter
of
Vriah
;
but
he
resisted
it
,
and
lay
in
his
Sin
a
long
time
;
which
shews
that
the
precious
Vessels
of
Election
may
fall
away
from
Grace
(
whether
we
take
it
for
a
gracious
Life
,
or
for
the
Love
and
Favour
of
God
)
for
had
he
been
taken
away
in
his
Sin
without
Repentance
,
he
might
have
perished
,
Philet
.
Ay
,
but
David
being
an
elected
Person
,
tho
he
did
fall
into
Sin
,
God
almighty
decreed
that
David
should
repent
and
return
;
neither
could
he
die
until
he
had
repented
.
Philad
.
By
these
words
you
seem
to
hold
,
that
had
David
died
before
he
had
repented
,
he
had
perished
;
which
he
could
not
have
done
if
he
had
not
fallen
from
Grace
.
Mar.
The
Apostle
John
,
1
John
3.
9.
saith
,
Whosoever
is
born
of
God
,
cannot
commit
Sin
,
for
his
Seed
remaineth
in
him
;
and
he
cannot
sin
,
because
he
is
born
of
God
:
he
that
cannot
sin
,
cannot
fall
,
either
totally
or
finally
.
Philad
.
What
,
cannot
sin
at
all
!
what
then
saith
the
same
Apostle
,
That
if
we
say
we
have
no
Sin
,
we
deceive
our selves
,
Chap.
1.
8.
And
so
James
3.
2.
In
many
things
we
offend
all
;
we
Apostles
,
that
are
born
of
God
,
which
are
regenerate
,
and
have
the
Seed
of
God
abiding
in
us
as
much
as
any
,
yet
in
many
things
all
of
us
offend
.
Mar.
I
do
not
say
,
commit
no
act
of
sin
,
but
they
sin
not
as
wicked
Men
sin
.
Philad
.
I
believe
the
same
,
that
Believers
,
considered
as
to
that
state
they
are
in
,
cannot
sin
as
wicked
Men
sin
,
(
to
wit
)
in
making
a
customary
trade
of
Sin
but
that
they
may
sin
with
delight
,
yea
with
deliberation
,
yea
plot
,
and
cast
Projects
for
the
committing
of
Sin
,
as
well
as
the
Wicked
;
witness
David
,
2
Sam.
11.
But
now
the
Question
is
,
Whether
they
cannot
cease
to
be
Believers
,
and
then
sin
as
other
Men
sin
?
Mar.
The
Seed
of
God
doth
so
remain
in
true
Believers
,
that
they
cannot
but
continue
such
,
yea
they
must
remain
Believers
while
the
Seed
of
God
remains
in
them
,
for
that
keeps
them
from
sinning
as
wicked
Men
sin
,
or
from
finally
falling
;
neither
can
they
do
any
thing
to
occasion
the
Seed
of
God
to
be
taken
away
from
them
.
Philad
.
This
word
remain
,
signifies
a
present
abode
,
a
present
being
in
him
;
it
doth
not
shew
a
continuance
of
being
:
and
so
it
is
true
,
that
those
that
are
born
of
God
,
begotten
by
the
immortal
and
incorruptible
Seed
,
the
Word
of
God
,
1
Pet.
1.
23.
James
1.
18.
and
made
partakers
of
the
Divine
Nature
,
cannot
sin
as
wicked
Men
sin
,
so
long
as
the
Seed
remains
;
but
you
are
to
prove
that
it
cannot
but
remain
,
as
Mr.
Ives
says
in
his
Dispute
with
Mr.
Danson
.
Mar.
The
Seed
is
Grace
by
your
own
grant
,
and
it
is
for
the
substance
of
it
incorruptible
,
unperishable
,
1
Pet.
1.
23.
John
3.
9.
&
17.
3.
&
10.
28
,
29.
&
6.
54.
1
John
5.
13.
Peter's
Faith
failed
sadly
as
to
the
act
,
but
the
Seed
remained
,
&c.
and
he
was
kept
by
the
Power
of
God
that
he
did
not
finally
fall
away
.
Philad
.
'T
is
true
,
the
Seed
,
or
the
Word
of
God
,
is
in
its
own
nature
incorruptible
,
tho
all
the
Men
in
the
whole
World
should
reject
it
:
't
is
not
called
incorruptible
because
it
cannot
be
forsaken
,
or
taken
from
those
in
whom
it
hath
a
residence
for
the
present
;
but
because
whether
it
be
taken
away
or
forsaken
by
them
or
not
,
whether
it
be
received
or
rejected
,
yet
still
it
remains
in
it self
incorruptible
and
unperishable
.
But
you
seem
to
lay
the
stress
upon
the
word
remain
,
to
shew
that
true
Believers
cannot
fall
away
;
now
the
same
Apostle
John
supposeth
that
the
same
Seed
or
Word
might
not
remain
,
by
the
word
if
,
Chap.
2.
24.
If
that
which
you
have
heard
from
the
beginning
,
shall
remain
in
you
,
&c.
you
also
shall
continue
in
the
Son
,
and
in
the
Father
,
&c.
and
so
Chap.
2.
14.
I
have
written
to
you
young
Men
,
because
you
are
strong
,
and
the
Word
of
God
abides
in
you
;
yet
that
this
was
subject
to
be
lost
,
appears
by
ver.
28.
where
he
exhorts
the
same
little
Children
to
abide
in
him
,
that
they
might
not
be
ashamed
at
his
coming
:
surely
the
Apostle
would
not
admonish
to
that
which
it
was
impossible
should
fall
out
otherwise
.
So
Christ
promiseth
that
the
Comforter
should
abide
with
his
Disciples
for
ever
,
John
14.
6.
Yet
that
doth
not
suppose
that
it
was
impossible
for
them
to
fall
,
for
he
tells
them
,
Chap.
15.
2.
That
every
Branch
in
me
(
mind
,
in
me
)
that
hears
not
Fruit
,
he
taketh
away
:
And
,
vers.
10.
If
ye
keep
my
Commandments
,
ye
shall
abide
in
my
Love
.
Christ
never
said
to
any
of
his
Disciples
,
That
the
most
abominable
Practices
you
can
commit
,
shall
never
lessen
my
Love
to
you
;
nor
is
it
possible
you
should
die
in
your
Sins
,
in
the
midst
of
your
Impieties
;
there
is
a
Seed
of
Grace
in
you
that
shall
keep
you
from
final
falling
away
.
'T
is
true
,
so
long
as
a
Man
is
a
true
Believer
,
the
Seed
remains
;
but
when
once
a
Man
departs
from
that
state
,
then
the
Seed
doth
not
abide
in
him
;
so
that
the
word
remain
,
or
abide
,
doth
not
imply
that
it
shall
never
depart
:
the
Scripture
tells
us
,
John
3.
36.
That
he
that
believes
not
,
the
Wrath
of
God
abides
upon
him
;
doth
it
follow
from
hence
,
that
it
is
impossible
for
him
that
is
an
Unbeliever
,
and
as
such
under
the
abiding
Wrath
of
God
,
to
be
a
Believer
?
So
Whoremongers
,
Adulterers
,
Idolaters
,
1
Cor.
6.
10.
Heb.
13.
4.
are
threatned
with
the
loss
of
the
Kingdom
of
Heaven
,
without
any
mention
made
,
that
if
they
repent
afterwards
,
the
Punishment
shall
be
reversed
;
yet
would
it
not
be
strange
Divinity
to
affirm
,
That
no
such
kind
of
Sinners
shall
enjoy
Life
and
Salvation
upon
their
Repentance
.
So
God
promiseth
Life
and
Salvation
to
just
and
faithful
Men
,
without
mentioning
the
loss
of
Life
and
Salvation
they
are
like
to
sustain
in
case
they
turn
aside
;
yet
manifest
it
is
in
Scripture
,
such
are
threatned
with
death
and
destruction
,
as
Ezek.
18.
24
,
25.
&
33.
12
,
13.
it
being
ordinary
in
Scripture
to
predict
unto
Men
,
both
Future
Punishment
and
Reward
,
according
to
their
present
Ways
,
whether
Good
or
Evil.
Philet
.
I
believe
many
Believers
fall
away
;
but
by
their
falling
away
they
plainly
declare
,
they
were
never
of
the
number
of
real
Saints
.
Philad
.
The
Apostle
speaks
of
some
in
his
days
that
made
Shipwrack
of
Faith
,
&c.
Philet
.
Ay
,
what
Faith
was
it
?
It
was
only
a
temporary
Faith
,
or
a
light
believing
the
Gospel
,
such
as
believe
for
a
season
,
and
then
fall
away
,
like
the
stony
ground
;
but
this
differs
much
from
true
Justifying
Faith
.
Philad
.
He
that
received
the
Seed
in
stony
ground
,
might
be
a
true
Believer
as
well
as
the
other
;
for
that
Faith
which
springs
from
the
same
Seed
of
the
Gospel
,
must
needs
be
of
one
and
the
same
nature
and
kind
;
neither
doth
the
withering
of
a
man's
Faith
in
time
of
Temptation
,
prove
he
never
had
true
Faith
,
or
that
it
differs
in
nature
from
that
which
is
real
and
endures
to
the
end
:
the
Scripture
owns
no
such
distinction
that
I
know
of
;
neither
do
I
see
but
that
that
Faith
which
indureth
but
a
short
time
,
may
be
as
real
and
true
in
Nature
,
as
that
which
abides
all
a
Man's
days
.
But
if
a
temporary
Faith
,
a
Faith
that
is
not
accompanied
with
Justification
and
Salvation
,
be
the
Faith
that
these
are
said
to
fall
from
;
then
is
it
such
a
Faith
that
they
are
exhorted
to
persevere
in
:
and
surely
he
would
not
exhort
them
to
keep
such
a
Faith
with
which
they
might
perish
,
and
which
would
certainly
fail
them
;
neither
can
you
possibly
prove
that
those
that
made
Shipwrack
of
Faith
and
a
good
Conscience
,
never
were
true
Believers
.
Besides
,
if
to
fall
from
a
false
hypocritical
dead
Faith
,
be
the
Apostacy
that
the
Scripture
speaks
of
;
surely
it
would
not
be
a
Sin
of
so
high
a
provocation
to
God
(
Heb.
10.
ult.
)
as
the
Scriptures
declare
it
to
be
,
and
which
you
in
your
preaching
and
printing
declare
it
to
be
.
But
I
must
away
,
I
shall
be
thought
long
.
Philet
.
One
word
more
,
What
say
you
to
John
13.
1.
Having
loved
his
own
which
were
in
the
World
,
he
loved
them
to
the
end
?
Philad
.
Who
questions
the
continuance
of
God's
or
Christ's
Love
to
those
that
continue
in
love
,
and
faithful
to
him
?
The
question
is
of
the
continuance
of
our
Love
to
him
,
John
8.
31.
If
ye
continue
in
my
Word
,
&c.
John
15.
9
,
10.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
;
continue
ye
in
my
Love
:
And
if
ye
keep
my
Commandments
,
ye
shall
abide
in
my
Love
.
Now
if
there
were
no
danger
of
losing
their
Love
to
Christ
,
there
were
no
need
for
Christ
to
exhort
them
to
keep
his
Commands
,
in
order
to
their
abiding
in
his
Love
.
But
this
place
shews
that
Christ
having
loved
his
own
,
he
loved
them
to
the
end
of
his
days
;
't
is
not
said
of
their
days
,
but
all
the
time
of
his
abode
in
the
World
:
here
's
nothing
of
the
final
perseverance
of
the
Saints
,
how
desperately
wicked
soever
they
be
:
but
what
if
the
Lord
should
so
set
his
Love
upon
these
his
beloved
Disciples
that
were
given
him
out
of
the
World
by
his
Father
,
that
maugre
all
the
Frailties
of
the
Flesh
,
and
the
Temptations
of
the
World
,
and
the
Devil
,
yet
none
of
them
should
be
lost
,
but
that
they
should
be
carried
on
through
all
Difficulties
to
the
fruition
of
Eternal
Glory
?
Doth
it
prove
,
that
because
some
shall
never
fall
,
that
therefore
no
true
Believer
can
fall
away
?
Pray
consider
the
Parable
of
the
Prodigal
Son
,
the
lost
Groat
,
the
lost
Sheep
;
doth
it
not
shew
that
a
true
Believer
may
be
lost
,
and
being
lost
may
be
found
?
Moderat
.
I
believe
God
hath
elected
a
certain
number
to
Salvation
;
and
those
that
are
given
out
of
the
World
to
Christ
,
he
will
not
fail
to
keep
them
to
himself
,
but
will
,
by
interposing
Grace
,
so
preserve
them
,
that
they
shall
never
perish
:
But
the
others
that
Christ
died
for
,
upon
condition
of
their
repentance
,
believing
and
persevering
therein
to
the
end
,
I
dare
not
say
but
some
of
these
may
believe
for
a
time
(
and
that
with
a
true
Faith
)
believe
,
and
yet
fall
away
so
as
to
perish
:
these
times
have
afforded
many
sad
and
shaking
Examples
of
this
kind
,
and
I
am
not
strictly
certain
of
my
perseverance
,
and
so
not
fully
or
strictly
certain
of
my
own
Salvation
.
Philet
.
O
what
an
uncomfortable
Doctrine
is
this
of
falling
from
Grace
?
Philad
.
This
Doctrine
doth
not
destroy
all
Christian
Comfort
,
but
a
Life
of
much
Christian
Comfort
may
be
had
out
of
it
,
seeing
it
is
the
unchangeable
Purpose
of
God
to
give
Life
and
Salvation
to
all
those
that
shall
persevere
in
Faith
and
Holiness
to
the
end
;
and
that
if
they
will
but
quit
themselves
like
Men
,
abstain
from
all
foolish
and
hurtful
Lusts
,
and
not
wilfully
stab
their
own
Souls
,
nor
pull
Misery
upon
their
own
Heads
,
they
shall
be
happy
.
And
what
tho
true
Believers
may
be
under
a
possibility
of
perishing
,
yet
seeing
God
hath
through
his
bounty
vouchsafed
unto
them
so
rich
,
and
such
full
proportion
of
Means
,
thereby
to
prevent
their
perishing
,
and
to
preserve
them
from
Apostacy
,
so
that
they
need
not
apostatize
or
perish
except
they
themselves
please
;
why
should
it
abate
any
of
their
Comforts
or
Hopes
of
Salvation
,
because
under
a
possibility
of
perishing
?
Men
may
possibly
fall
into
the
Fire
and
be
burnt
,
or
into
the
Water
and
be
drowned
,
from
the
top
of
Houses
and
be
dashed
in
pieces
;
yet
no
Man
lives
ever
a
whit
the
more
uncomfortable
,
because
under
a
possibility
of
suffering
these
Evils
,
because
they
know
God
hath
given
them
Reason
and
Understanding
to
preserve
them
from
these
things
.
The
Apostle
Paul
knew
that
he
was
under
a
possibility
of
being
a
Cast-away
,
1
Cor.
9.
27.
yet
how
chearfully
,
and
at
what
an
excellent
rate
of
comfort
did
he
live
;
I
am
perswaded
,
saith
he
,
Rom.
8.
38
,
39.
that
neither
death
,
nor
life
,
nor
things
present
,
nor
things
to
come
,
&c.
The
assurance
he
had
,
that
upon
a
diligent
use
of
the
means
which
God
of
his
Grace
had
vouchsafed
to
him
,
he
should
prevent
his
being
a
Castaway
,
made
him
live
at
that
height
of
confidence
and
courage
which
he
did
.
What
can
no
one
injoy
comfortable
hopes
of
Heaven
,
unless
they
have
a
full
and
perfect
assurance
of
the
continuance
of
the
Love
of
God
to
them
,
how
loosely
and
profanely
soever
they
live
;
and
that
if
they
commit
all
manner
of
Sin
and
Wickedness
,
affront
Heaven
,
defy
the
Almighty
,
laugh
Jesus
and
his
Gospel
to
scorn
,
yet
they
run
no
hazard
of
losing
their
Souls
?
Indeed
such
a
Doctrine
as
this
(
and
such
is
the
Doctrine
of
Absolute
and
Unconditional
Perseverance
)
contributes
to
the
peace
and
comfort
of
the
carnal
part
in
Men
,
and
indulgeth
to
them
a
liberty
of
Sin
;
but
no
Child
of
God
that
hath
received
of
that
Spirit
whereby
it
can
cry
,
Abba
Father
,
either
wisheth
or
desires
Heaven
or
Salvation
but
in
the
way
of
holiness
,
and
upon
that
condition
which
the
Lord
Christ
injoyned
it
,
John
15.
10.
Nor
is
it
possible
that
any
Man
should
have
comfortable
hopes
of
Heaven
,
or
any
assurance
of
being
saved
,
unless
he
hath
,
through
Grace
,
discharged
those
Duties
to
which
the
Blessing
and
Privileges
are
therein
promised
:
This
is
the
Foundation
whereupon
,
through
Christ
,
to
build
our
Hopes
and
Comforts
,
and
not
that
God
loves
us
for
we
know
not
what
reason
,
and
that
we
cannot
possibly
sin
our selves
out
of
his
Love
,
but
he
will
infallibly
bring
us
to
Heaven
;
no
,
but
saith
the
Apostle
,
1
John
2.
3
,
5.
Chap.
3.
18
,
19
,
20
,
24.
Chap.
5.
18.
hereby
we
know
and
are
assured
that
we
are
in
God
,
and
that
he
loves
us
.
But
how
comes
Persons
to
this
?
why
,
if
we
love
him
,
and
keep
his
commandments
,
which
if
we
do
,
we
shall
never
fall
,
2
Pet.
1.
10.
But
I
must
beg
your
excuse
at
this
time
,
I
cannot
stay
;
only
I
desire
you
to
consider
this
one
thing
concerning
falling
from
true
Grace
.
If
we
consider
Faith
and
Regeneration
in
themselves
,
they
may
be
lost
,
because
nothing
in
it self
is
unchangeable
but
God
;
it
cannot
be
said
of
any
but
God
,
that
he
cannot
lie
:
and
if
so
,
then
all
Men
may
lie
,
and
that
Lie
may
be
our
ruin
for
ought
we
know
,
Rev.
21.
27.
And
tho
I
do
not
doubt
but
that
there
is
a
State
of
Grace
attainable
in
this
Life
,
from
which
Persons
by
the
Grace
of
God
shall
never
fall
,
yet
I
would
not
have
you
affirm
of
your selves
,
or
any
others
,
that
you
cannot
fall
,
how
wicked
soever
you
live
;
but
rather
remember
we
all
stand
but
by
Faith
,
and
therefore
ought
not
to
be
high-minded
,
but
fear
,
working
out
our
Salvation
with
fear
and
trembling
,
not
lest
God
should
forsake
us
,
but
lest
we
should
forsake
God
.